Author Archives: fulfillingtorahministries

Shabbat Bible Study for November 17, 2018

Shabbat Bible Study for November 17, 2018

©2018 Mark Pitrone and Fulfilling Torah Ministries

Year 3, Sabbath 36

Devarim 17:14-18:13 – 1 Sh’muel 10:17-25 – Tehellim 133 – Acts 13:13-44


Devarim 17:14 –Y’hovah makes a provision for when the people decide that they want a king, ‘like as all the nations’. The ideal would be that Yisrael recognize that Y’hovah was the King of kings and Master of masters and obey the priests and judges as they brought righteous, Torah-informed judgments and rulings as the people’s questions arose. It would be really quite a long time before they would ask for a king – almost 400 years from crossing Yarden. The straw that broke the camel’s back, so to speak, was seen in last week’s Haftarah, 1Sam.8.1-7, when the righteous judge’s sons, the sons of Sh’muel, began to pervert justice so that the people would recognize their unjust, Torah-less decisions and surmise, at least, that they were accepting bribes and considering persons unjustly. I would venture a guess that what really frosted their cookies was made evident when Yoel and AviYah brought a prejudiced judgment in favor of an Israelite against a stranger in their midst – in the teeth of both law and justice. Is that not what frosts our cookies with politicians in our day; thinking about their corporate benefactors’ rather than their constituents’ interests and maintaining their power thereby? It does mine! So, the people asked Sh’muel for a king. It is obvious that the people trusted Sh’muel, but not his sons, for they came to him with the request, knowing that HE would enquire of Y’hovah, not some moneyed interest. I am pretty certain that Y’hovah would have removed Yoel and AviYah before the death of Sh’muel or shortly after had the people not asked for a king, because I am ABSOLUTELY certain that he had already chosen to raise David up as king in Yerushalayim. Whether David would have been Melech Mashiyach and his progeny absolutely righteous we won’t know, maybe ever. But I think it is a possibility. Whenever we get ahead of Y’hovah’s timing and plan, we throughly mess it up for ourselves. 

V.15 – Y’hovah requires that any king they set over themselves MUST be an Israelite; no ger or goy, no matter how impressive looking or how valiant in battle, was to be made king in Yisrael. Think about the 1st 2 kings of Yisrael. 

Sha’ul was a HUGE man, perhaps he had some Nephilim DNA in him. He was ‘head and shoulders’ taller than anyone else in Yisrael. The people, acting in the flesh and on the evidence of their eyes, liked this choice. Y’hovah gave them exactly what they desired, a man who would impress his enemies with his countenance, if not his skill and leadership. Sha’ul was impressive to see, but when you looked more closely, his character was less than exemplary. He was neither trained nor cut out for command. He was vindictive and often petty, not good traits for a king – it could cause needless wars.

David, on the other hand, was kinda puny; the runt of the litter, as it were. But his character was to his physique as Sha’ul’s physique was to his character. They were as opposite as 2 men could be. David had been trained to lead men by watching over sheep, even as Moshe had been. He had had to protect those sheep from wolves, lions and bears. At least 1 bear and 1 lion had found out what would become of them if they threatened David’s flocks. BTW, since David was from BethLechem, do you suppose that he was the shepherd of the Tabernacle’s flock, and watched over the Pesach lambs? Do you suppose that the shepherds who watched their flocks by night on the night that Yeshua was born were positionally direct descendants from David, perhaps even blood descendants? If such is the case, and Levi paid tithes to Melchizedek in Avraham, did David do obeisance to King Yeshua through those shepherds? Could be!

V.16a – Y’hovah commanded Yisrael that her king should not multiply horses and chariots to himself, and David did not. There is one instance that MIGHT be seen as David disobeying this command, but I think he did not. 

1 And after this it came to pass, that David smote the Philistines, and subdued them: and David took Methegammah [H4965 – mathag ‘to control’ + H520 amah ‘to serve’, which was the center of Gath’s government as D.C. is ours, city hall, as it were] out of the hand of the Philistines. 2 And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive. And the Moabites became David’s servants, brought gifts. 3 David smote also Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates. 4 And David took from him a thousand chariots, and seven hundred horsemen, and twenty thousand footmen: and David houghed all the chariots, but reserved of them an hundred chariots. 5 And when the Syrians of Damascus came to succour Hadadezer king of Zobah, David slew of the Syrians two and twenty thousand men. 6 Then David put garrisons in Syria of Damascus: and the Syrians became servants to David, brought gifts. And Y’hovah preserved David whithersoever he went. (2Sam.8.1-6 all but 1 added word removed)

The way I read that, David destroyed 1000 chariots of Hadadezer’s 1100 and made him give up 700 horsemen and 20K footmen, leaving him enough to defend his land, but not enough to go on the offensive. In effect (a Mark paraphrase), he told Hadadezer, “I’m going to leave you enough of an army to protect your nation. If you need help with an invader, you call me for help and I will be here. But if you try to rebuild an offensive army, I will return and wipe you out.” And, like Butch of the Little Rascals, he was “just the guy that can do it, too!” 

V.16b – David would never have thought to take his people back to Egypt for anything. The only mention of Egypt during David’s reign is in 2Sam.7 and it is Y’hovah who refers to it. David never considered an alliance. Shlomo was different, but he’s not our subject here. I don’t think Sha’ul gathered chariots or horses to himself, either; he had at least THAT much good sense.

V.17a – David did blow the next command off; multiplying wives to himself. He had 1 wife who was the daughter of a foreign king – Maachah, daughter of Talmai, king of Geshur, the mother of Avshalom. This explains why Avshalom fled to Talmai of Geshur when he fled Yerushalayim; it was his maternal grandfather. This also explains why David didn’t go after Avshalom there; he wanted to keep peace in his house. This is what happens when we despise a command of Y’hovah. 

V.17b – It LOOKED like David was multiplying silver and gold to himself, but he was not; he was gathering the materials Shlomo would need to build the Temple in Zion. This is NOT to say that he lived like a pauper; he didn’t. But the silver and gold was a resource more than a possession that he coveted. 

Vv.18-20 – I think also, that David may have been the ONLY King in Yisrael to actually sit down and write his own copy of Torah; maybe Shlomo did, but he surely didn’t follow THESE commands very well. Q&C

18.1-8 – Because the Levites are to have no land inheritance baAretz Yisrael, in the land, they were to have their needs covered by Y’hovah, for HE is their inheritance. When an Israelite came to offer anything to Y’hovah, the priests and all Levi were to get a portion of the flesh, grain and liquid oblations, as Y’hovah had promised them. The foreleg, zroah, the jaw, l’chiy’, and the maw, kebah, of all the animals offered were for the priests and Levites. The sages say that they received the right foreleg because they used the right arm to perform the offering, the Jaw, including the tongue, because they taught Torah, and the maw, or first stomach, because they inspected the innards of the animal for any disqualifying imperfections. I think that the priest who offered the animal had to roast a small portion on the altar and consume it as he offered the animal as a symbol of Y’hovah’s acceptance of the offering, though I could be way off base here. Also, the Levites were to receive the 1st-fruits of the offering as well, from the grain, the wine and the oil that was to accompany the flesh offering. These last were not very large portions singly, but over the course time it would provide well for the Levites. They were also to get a small portion of the first shearing of the sheep. All these offerings were provided during the priest’s course of service, or any time Y’hovah led him to come up to Yerushalayim for service. The Levites that lived in the cities and towns of Yisrael could go up for service whenever Y’hovah moved them to. I think that if he was coming up very frequently, some one might get suspicious of his true motives or his fitness for service at all. The 2 ulterior motives for which a priest might come up that come to mind would be desire for more stuff; covetousness, or a desire to slaughter more animals; blood thirst. I think if either of these were found out it would disqualify the priest. 

Vv.9-13 – These commands seem to be general, but its context is with the Levites, so it may be addressing them specifically. Vv.10-12 deal with false prophets, sorcerers, and etc., so the juxtaposition with the Levites is interesting, at least. I think that this time it is referring primarily to the Levites, but also to Yisrael, generally. We had a very similar admonition just a month or so ago in ch.13

1 If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, 2 And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; 3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for Y’hovah Elohechem proveth you, to know whether ye love Y’hovah Elohechem with all your heart and with all your soul. 4 Ye shall walk after Y’hovah Elohechem, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. 5 And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn away from Y’hovah Elohechem, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which Y’hovah Elohecha commanded thee to walk in. So shalt thou put the evil away from the midst of thee … And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from Y’hovah Elohecha, which brought thee out of the land of Egypt, from the house of bondage. (Deut.13.1-5, 10)

Y’hovah has already adjudicated this; after a thorough investigation to establish guilt, stone the false prophet to put this evil out of your midst, as he is tempting you to go after other gods and to abandon Y’hovah. We are to follow after the Torah of Y’hovah and the Levites are to guide us in our walks with him. If a Levite begins to tell people to walk in a way that Y’hovah has forbidden them to walk, that Levite has become something other than he is supposed to be. The litany of offences that bring the death penalty is pretty short, but is very specific. All have to do with Canaanite religious practices, which can be traced back to Nimrod and Paleo-Babylon. Q&C

1Sh’muel 10.17-25 – Remember that in last week’s haftarah, Sh’muel’s sons Yoel and AviYah were appointed judges and that they were wicked judges, taking bribes and perverting justice. The people saw that they were not like their father and told Sh’muel to find them a king, like the other nations. Sh’muel seemed to take their rejection of his sons personally, as if they were rejecting him. I think that Y’hovah’s handling of Sh’muel reflected Sh’muel’s attitude. He had been, quite probably, the most righteous judge in the history of the Israelite nation, for until now there had been nothing that might have even been remotely misconstrued into believing anything otherwise. But his reaction leads me to think that he might have begun to think he was worthy of being the progenitor of a judicial dynasty, like Denethor, the steward of Gondor, in Tolkien’s Lord of the Rings, began to believe that there was really no need for a king and that he should be the progenitor of a new line of kings in Gondor. I think that this is a human failing, for what else could be the spirit behind the eventual fall of men like Jim Bakker, Ted Haggard, etc.; men who started as servants of Elohim; who became, in at least SOME instances, GREAT servants of Elohim, and who just got too big for their britches, perhaps caught up in the hoopla and the grand lifestyle their positions afforded them. And so, Y’hovah told Sh’muel, who had been a righteous judge and ‘steward’ of his nation, that Yisrael was not rejecting him as ‘steward’, but Y’hovah as King. 

SPECULATION WARNING! Watch for Lightning! I think that, had Sh’muel gone to Y’hovah for counsel on his plan to appoint his sons judges, Y’hovah might have straightened the whole thing out and pointed out a good judge to replace him after his death – perhaps even David himself, or Yehonathan, son of Sha’ul. Can you imagine David as king and Yehonathan as head of the Sanhedrin, Chief Justice of Yisrael’s supreme Court? The point is that if Sh’muel had not appointed his non-tzadik sons as judges in his stead, everything might have been different. Y’hovah might have had his 1st choice as king to be Yisrael’s 1st king. A government lead by king David, judged by Jonathan, the worship led by Zadok and Aviathar, Avner and Yehoav as chief military counsel, David’s mighty men as generals/local political leadership, and righteous priests and Levites as spiritual counselors in their respective cities would have been an easy one to submit to. Imagine the prosperity as Y’hovah’s blessings flowed on Yisrael. Of course, over time it would have degenerated into a feudal system run by less righteous men than David had surrounding him.  End of Speculation

It’s great to speculate of what might have been, but that’s not what happened. Sh’muel DID appoint his less than tzadik sons, and they DID drive the people to ask for a king. And Y’hovah responded with a man who would LOOK impressive; he was nearly a giant himself, after all; but be thoroughly inadequate to lead the nation in a godly manner. Sh’muel conducted a lottery of sorts at Y’hovah’s instruction. He called all the people to Mizpeh and proceeded to harangue them over their rejection of Y’hovah as King over them, but to no avail. They still wanted their king to lead them in battle. So he had them present their tribal elders before Y’hovah and BenYamin was chosen. THIS should have been a clue that this was not Y’hovah’s first choice, since Ya’acov had conferred the sceptre to Yehudah in Gen.49.10

The sceptre shall not depart from Yehudah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. (Genesis 49:10)

I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Yisrael, and shall smite the corners of Moab, and destroy all the children of Sheth. (Numbers 24:17)

That Numbers passage is, to me at least, a clear prophetic reference to Melech Mashiyach, which was partially fulfilled, or typified, in David. I wonder why Sh’muel missed this, as I presume he had a thorough knowledge of Torah. Perhaps he knew that this was Y’hovah’s way of teaching Yisrael to wait on him. 

Once the tribe of BenYamin was chosen, the tribe was passed before Y’hovah by families and Matri’s family was chosen. How Sha’ul ben Kish was specifically chosen is not told, but that he was not really the man for the job should have been obvious in his hiding amidst the ‘stuff’. It says that they enquired of Y’hovah, so I infer this to mean that the Kohen Gadol was there, dressed in his garments, including the ephod and breastplate with the Urim and Thummim. Here’s an interesting quote from Wiki (it’s GOTTA be TRUE!)

Where the Scripture elsewhere describes an Ephod being used for divination, scholars presume that it is referring to use of the Urim and Thummim in conjunction with the Ephod, as this seems to be intimately connected with it: similarly where non-prophets are portrayed as asking HaShem for guidance, and the advice isn’t described as given by visions, scholars think that Urim and Thummim were the medium implied. In all but two cases (1 Samuel 10:22 and 2 Samuel 5:23), the question is one which is effectively answered by a simple yes or no; a number of scholars believe that the two exceptions to this pattern, which give more complex answers, were originally also just sequences of yes/no questions, but became corrupted by later editing.

So, Wiki’s author agrees with my inference, which proves that they CAN be trusted sometimes (I’m kidding – take everything on Wiki with a grain of salt, and check everything I say against Tanakh and Apostolic texts). 

So, Y’hovah having told them they could find him hidden amidst the ‘stuff’ they ran to get him and dragged him (screaming and kicking?) to the middle of the meeting. When the people SAW him, they thought, “Now, THAT’S a KING!” Here was a guy who was head and shoulders taller than the next tallest man in Yisrael; he was probably 7 feet or more tall – kinda like Yao among his Chinese countrymen. Going strictly by their sight, Yisrael determined that THIS was the perfect choice for their king. Y’hovah knew that this was what Yisrael wanted, a man to rival the giants among the Philistines and other Canaanites; the genetically thinned seed of the Nephillim. Perhaps there was some Canaanite DNA in Matri’s/Kish’s family line to account for Sha’ul’s stature? 

As was the case in all the nations round about Yisrael, the city where the king lived became the capital. Yisrael may have been the first nation to designate a ‘capital city’, Yerushalayim, after David took Zion from the Yevusi as his 1st act as king over the United Kingdom of Yisrael

1 Then came all the tribes of Yisrael to David unto Hevron, and spake, saying, Behold, we are thy bone and thy flesh. 2 Also in time past, when Sha’ul was king over us, thou wast he that leddest out and broughtest in Yisrael: and Y’hovah said to thee, Thou shalt feed my people Yisrael, and thou shalt be a captain over Yisrael. 3 So all the elders of Yisrael came to the king to Hevron; and king David made a league with them in Hevron before Y’hovah: and they anointed David king over Yisrael. 4 David was thirty years old when he began to reign, and he reigned forty years. 5 In Hevron he reigned over Yehudah seven years and six months: and in Jerusalem he reigned thirty and three years over all Yisrael and Yehudah. 6 And the king and his men went to Jerusalem unto the Yevusi, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither. 7 Nevertheless David took the strong hold of Zion: the same is the city of David. (2Sam.5.1-7)

David’s purpose may originally have been political; Yerushalayim being split by the border of Yehudah’s and BenYamin’s inheritances; but I think he already knew Y’hovah’s plan for Yerushalayim. Q&C

Tehellim 133Hinei matov umanayim, shevet achim gam yachad! 

I swear to you right now that I had not even looked at the Psalm until I finished writing my notes on 1Sh’muel. The psalm just fits so well with David having become king of the United Kingdom of Yisrael and moving their capitol to a place straddling the border between Sha’ul’s tribe and his own, signifying the unity spoken of in the psalm. I love how Yah does that. I do not deny that the idea MAY have been in my subconscious, but I had given absolutely no conscious thought to it and was amazed to see how Yah used v.1 of this psalm to illustrate the last point I made in the Haftarah notes. 

This is yet another obvious (to me) reference to a prophecy typical of the unity of the 2 houses of Yisrael coming together under Melech Mashiyach; being called from the 4 corners of the earth to inhabit and possibly vice-regent localities of his Kingdom (Yeshua’s kingdom parables). This unity is like the ointment poured over the High Priest at his inauguration, another type of Melech Mashiyach also being the Tzemach Tzadik, the Righteous Branch

Behold, the days come, saith Y’hovah, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. 6 In his days Yehudah shall be saved, and Yisrael shall dwell safely: and this is his name whereby he shall be called, Y’hovah Tzidkenu. 7 Therefore, behold, the days come, saith Y’hovah, that they shall no more say, Y’hovah liveth, which brought up the children of Yisrael out of the land of Egypt; 8 But, Y’hovah liveth, which brought up and which led the seed of the house of Yisrael out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. (Jeremiah 23:5-8)

That anointing oil is likened to the dew settling on Hermon and descending on the mountains of Zion. Now Hermon is called mount Sion once in Torah proper

From Aroer, which is by the bank of the river Arnon, even unto mount Sion, which is Hermon, (Deuteronomy 4:48)

Zion, the city of David, is about 90 miles south and a bit west, as the crow flies, from Mount Hermon, which is the northeast corner of the land as it is defined in Devarim 4. Every drop of water that settles on Hermon/Sion in the north flows southward down Yarden and does water the mountains feet to the south, including those around Yerushalayim/Zion. So, as the oil flows down from the MelchiZedek’s head to his feet, so does the dew that settles on Hermon flow down the Yarden to the feet of Yehudah. The whole psalm is about the redemption of Yisrael from the sides of the north and the 4 corners of haAretz (the land/earth) to the feet of Mashiyach. And, though we in this room want nothing more than the unity of Yisrael, we do not see much interest from most of Yehudah or Ephraim, the vast majority being caught up in the past history and not desiring to accomplish the FUTURE history we all know is prophesied. This short Psalm is a part of the prophecy of the future restoration of the Tabernacle of David and his Kingdom into the hands of MelchiZedek Mashiyach Yeshua. Would that Y’hovah would work his will through us. Q&C

Acts.13.13-44 – AENT’s Note 119 on v.13 [pg.342] is interesting & I’d like to share with you. Yochanan Moshe, BarNaba and Sha’ul traveled from Antioch of Syria to Perga, where Yochanan Moshe left them for Yerushalayim. No reason is given for his departure, but we know that he became a bone of contention some months later between BarNaba and Sha’ul. Sha’ul didn’t trust him, but BarNaba did (I think they were related/family). 

36 And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of Y’hovah, and see how they do. 37 And Barnabas determined to take with them John, whose surname was Mark. 38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. 39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; 40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. (Acts 15.36-40)

So they came to Antioch of Pisidia and after the reading of Torah and Haftarah the elders asked if the visitors had any exhortation for the congregation. So Sha’ul raised his hand to get the elder’s attention and possibly to salute the leadership and membership and got up to teach, I assume from the portions read. Please notice that they are in the synagogue on the Shabbat and they address both brethren (Yehudah) and ‘Yireh-Y’hovah’, fearers of Y’hovah (gentiles in the process of conversion, both from Ephraim and from the nations). There was already a 2-house presence and quite probably some whosoevers, as well. Sha’ul is practicing the lesson of Kefa’s dream in Acts 10. He is preaching the besorah (gospel) of Shalom (Peace) with Y’hovah through Yeshua haMashiyach; they can have shalom with the Creator of the Universe through the finished work of Yeshua on the tree. 

Now notice that there are 2 periods of probation spoken of; 40 years in the Wilderness Adventure and 40 years of the Kingship of Sha’ul, son of Kish. In between those probationary times were the 450 years of the judges, up to Sh’muel and Sha’ul’s public anointing; and then 450 years of kings in Yehudah/Yisrael, from about 1036-586 BCE±. There was also about a 450-year period from the Avrahamic Covenant to the Yarden crossing. Those numbers just interest me and they are not hard and fast; they are approximations. Why 450? I could not tell you. But I have a feeling someone can enlighten me. Perhaps 10 generations of Yisrael?

We saw earlier how they desired a king ‘like the other nations round about’ and eschewed that holiness that they’d enjoyed since the Exodus by NOT having a human king. We also saw how Y’hovah gave them the king that they wanted rather than the one HE wanted for 40 years. Probation is always with the intent of teaching the probie that he ought to wait on Y’hovah’s timing and not be anxious to be like everyone else – a lesson we seldom really learn. The probation was actually a part of the 450 years of the kingdom of Yisrael, as the probation of the Wilderness Adventure was part of the 450 years of the wait for the promise to Avraham that his seed would inherit the land. 

V.22 is the only clear biblical text that David was a man after Y’hovah’s heart. The nearest things I can find are

11 And Samuel said, What hast thou done? And Saul said, Because I saw that the people were scattered from me, and thou camest not within the days appointed, and the Philistines gathered themselves together at Michmash; 12 Therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto Y’hovah: I forced myself therefore, and offered a burnt offering. 13 And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of Y’hovah Elohecha, which he commanded thee: for now would Y’hovah have established thy kingdom upon Yisrael for ever. 14 But now thy kingdom shall not continue: Y’hovah hath sought him a man after his own heart, and Y’hovah hath commanded him captain over his people, because thou hast not kept that which Y’hovah commanded thee. [1Sam.13.11-14]

8 And rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes; (I Kings 14:8)

Close, but not quite. I suppose Sha’ul could have been utilizing a ‘d’rash’, juxtaposing/conflating the one passage with the other or referencing a well-known Talmudic teaching based in 1Ki.14.8. Not being a Talmudic scholar, I cannot say. Maybe someone out there can enlighten us?

In v.24, Sha’ul shared with his diaspora audience the FACT that Yeshua was born of the seed of David, at the time that Yochanan the Immerser (haMatbeel) was preaching teshuvah for sins and that the Kingdom was at hand. 

When Yochanan’s ministry was complete (v.25) he said [Mp], “You think I may be Mashiyach. I am not. There comes one after me whose shoes latchet I am not worthy to loosen.”  This gives me the idea that the Pharisee, Sha’ul may have been there when Yochanan said that. 

26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; 27 He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. (Yochanan 1.26-27)

Sha’ul was the star talmid of Gamaliel and I would think that he was sent on LOTS of missions for the Sanhedrin to check out the prophets of his day. I think he had at least 2 meetings with Yeshua during his ministry, and possibly KNEW him, since Yochanan said there was one AMONG his QUESTIONERS, the S&P Iuaidoi, of whom Sha’ul was a part. This is merely dot-connecting on my part and I would not make a dogmatic statement to this effect, but the possibility DOES exist. 

V.26 is another that I infer as a 2-house referral; stock of Avraham and Yireh-Y’hovah – ‘God-fearers’. Both houses and howsoever will now have deliverance presented to them. AENT has a good comment on Yireh-Yhwh [note 128] pg. 344. V.27 says outright that the leaders of the religion in Yerushalayim failed to recognize Mashiyach when he presented himself to them by fulfilling so many of the prophecies that they read every Shabbat in shul. Many of the people of Yisrael accepted him gladly. The Iuaidoi killed him and some took him down from the tree and buried him, but he rose from death before corruption could set in on his body. He then points out 3 witnesses from the Psalms that should prove Yeshua as Mashiyach. All the prophecies that refer to David were never fulfilled in him, but would be in his Seed, Mashiyach.

I will declare the decree: Y’hovah hath said unto me, Thou art my Son; this day have I begotten thee. (Psalms 2:7)

Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. (Isaiah 55:3)

For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. (Psalms 16:10)

The YeshaYahu prophecy could NOT be fulfilled in David, unless it was in his Seed, Mashiyach. Sha’ul hit them with the fulfillment of prophecy in one man – Yeshua, and that left them with a clear choice; repent and obey Torah, or go on as they had been. Their choice was between blessing and cursing

I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:(Deuteronomy 30:19)

That Y’hovah would not let his holy one see corruption is telling. Corruption set in on the 4th day of the corpse’s death.

Yeshua said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Master, by this time he stinketh: for he hath been dead four days. (John 11:39)

Yeshua said that the only sign he would show that generation of religious leaders was

39 But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: 40 For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. (Matt.12.39-40)

Had he stayed in the grave one second longer than that, he would have entered the 4th day and seen corruption. That’s 3 days and 3 nights; not 3 days and 3 nights + a second. He was out of that grave exactly 72 hours after his death – around evening offering time on the weekly shabbat of the Feast of ULB, IM[not so]HO. David was still in the grave, they knew EXACTLY where his bones were and they had seen corruption, so the prophecy did NOT apply to David, but his Seed, Mashiyach. 

Through Mashiyach comes forgiveness of sins in v.38 – justification through faith in Mashiyach. The Torah of Moshe is not that which justifies us. Even if we could fully observe it in our own power, we could not be made righteous by it. Only the supreme judge of the Universe, Y’hovah Yeshua haMashiyach can declare us, not just ‘not guilty’ but, INNOCENT! Only in Mashiyach are we justified (v.39; see note 129 on pg.344 of AENT). Then Sha’ul gives a warning to the synagogue’s leadership to not despise his word;

4 Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth. 5 Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, ye will not believe, though it be told. (Habbakuk 1.4-5)

That work, I think, is the gathering of the whole house of Yisrael from the 4 corners of the earth.

When Sha’ul finished his midrash and the Jews departed, the Ephraimites and mixed multitude ; the sojourners; asked him to return next week so that they could hear more of this kind of preaching. And the next Shabbat, nearly every synagogue in the area met at the one where BarNaba and Sha’ul were in attendance. Word of mouth really IS the best type of advertising. Of course, the ones who received Sha’ul’s word gladly told everyone they could about his preaching, and those who did not receive his message turned out everyone who would object. Blessing and Cursing is the 2-fold purpose of Torah. Q&C


Shabbat Bible Study for November 10, 2018

Shabbat Bible Study for November 10, 2018

©2018 Mark Pitrone and Fulfilling Torah Ministries

Year 3, Shabbat 35

Devarim 16:18 – 17:13 -1 Sh’muel 8:1-7 – Tehellim 132 – Yochanan 5:1-47


Devarim 16:18 – 17:13 – This parsha is about the court system in Israel, and also the united States Constitution. There are to be a system of courts; both national, state and local. There was to be a court in each city, not just the cities of refuge. There were to be higher courts, Sanhedrin, in each tribal inheritance for appeals and more important questions. And there was to be a supreme Sanhedrin in the city where Y’hovah would choose to place his Name to be the court of final appeal and to hear the most important cases. There should be judges at each level who were righteous and knew Torah and who would not pervert justice by taking bribes or ‘respecting persons’. In v.20, where KJV says ‘altogether just’, the Hebrew is ‘tzedek tzedek’. When Y’hovah repeats himself, he is saying that these judges must be everything that the word defines. This was very similar to the system Moshe set up at the counsel of Yithro and approved by Y’hovah (Ex.18) and reiterated by Moshe in 

12 How can I myself alone bear your cumbrance, and your burden, and your strife? 13 Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you. 14 And ye answered me, and said, The thing which thou hast spoken is good to do. 15 So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes. 16 And I charged your judges at that time, saying, Hear between your brethren, and judge righteously between man and his brother, and the stranger with him. 17 Ye shall not respect persons in judgment; ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is Eloha’s: and the cause that is too hard for you, bring unto me, and I will hear it. (Deut.1.12-17)

Do you see that the instruction on ‘respecting persons’ came right after Moshe included the ‘stranger’ in Torah’s justice system? After he says you shall not respect persons, he defines the term; you judge righteously on the facts, not on the wealth or power of the person standing before you. THEN Moshe said if you can’t bring a righteous judgment for whatever cause, you bring it to me. Everyone in Israel was to be judged by the same standard – Torah. Moshe would see to it. Moshe says HE, Yhwh’s agent, will be the standard of the righteous judge. 

There are numerous references to courts in the Brit Chadashah. Here are a few;

1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3 Know ye not that we shall judge angels? how much more things that pertain to this life? 4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? 6 But brother goeth to law with brother, and that before the unbelievers. 7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather be defrauded? 8 Nay, ye do wrong, and defraud, and that brethren. (1Cor.6.1-8)

In v.1, we should go to law before the tzadikim, not before the unjust. This is a direct application of our Torah portion to a local kahal/synagogue. The local assembly should have had at least a tribunal of saints, tzadikim, who know and live Torah and are (therefore) scrupulously honest. Then each district should have an appeals court; then each region should have a lower Sanhedrin, possibly made up of judges who did not sit on the original case, and finally a Sanhedrin in Yerushalayim as a Supreme Court. These courts should hear both Torah and civil cases between believers. This was actually the way the Hebrew courts worked in the Roman empire. The Hebrew religion had special rights and privileges within the Roman court system because the Torah predated the Roman empire and its laws and religion. Yeshua went on trial before the Sanhedrin before being taken to Procurator Pilate for final adjudication. The Sanhedrin pronounced sentence on Yeshua and Pilate allowed the Sanhedrin to carry out its judgment and execution. I think Pilate was thoroughly disgusted by the political leaders of the religion, the Iuaidoi;

When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them [that is, the chief priests and officers], Take ye him, and crucify him: for I find no fault in him. (John 19:6) 

Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. (Matthew 27:65)

There are numerous instances of the local assembly being in charge of their own justice, whether in the Word of Y’hovah or in lifestyle and practice;

Let the prophets speak two or three, and let the other judge. (I Corinthians 14:29)

I think that had to do with judging the prophecy given in the kahal according to Torah’s clear intent in Deut.13.

And shall not uncircumcision which is by nature, if it fulfil Torah, judge thee, who by the letter and circumcision dost transgress Torah? (Romans 2:27)

That has to do with either a wise proselyte, learned in Torah, being a righteous judge of sin in a native born Israelite, or that the righteous lifestyle of a proselyte ought to shame a sinning Israelite to repentance.

Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the Shabbat: 17 Which are a shadow of things to come; but the body of Mashiyach. (Colossians 2:16-17) 

If these are a shadow of things to come, they must not have been fulfilled, as the mainstream church claims. I purposely removed the words that were added by the translators to show that it is the body of Mashiyach who is to judge our walk, and not just any man – we are NOT to go before the civil magistrates in our personal disputes, but the kahal’s [chuerch’s] tribunal and the Torah-instituted appellate system for judgment. I believe that this included divorce, since Israelite marriages were not state-licensed and controlled in the Roman empire any more than they were here in America until about 130 years ago. The passage from 1Cor.6 immediately follows Rav Sha’ul’s adjudication of the matter in 1Cor.5: the man who was lying with his father’s wife. 

Vv.20-21 deal with idolatry – AGAIN! Do you suppose that this is important to Y’hovah? Do you think he takes idolatry seriously? Remember that EVERY commandment can be traced to the injunctions to not have other gods and to not covet, the ‘brackets’ of the 10 commandments. By these verses’ juxtaposition with the rest of our parsha, I take it to liken transgression of these instructions as being forms of idolatry. Chumash has a good comment on v.20 on pg.111. Q&C

17.1-7 – I think 17.1 goes with 16.21-22 and that it was the practice of the Canaanites to sacrifice the WORST of their flocks, herds and whatever, to their gods. I think this because we are looking at idolatrous practices before and after v.1, and I don’t think Y’hovah just dropped this into the middle of a discourse on idolatry. Again, Chumash has a good comment on v.1 on pg.112.

A blemish is something that can be readily seen, while evil-favoredness would speak of a bad disposition, like a bull that just has to gore something or someone, easily maddened. A sheep is not generally high-strung and itching for a fight, and neither is your average bovine. It was for this reason that we are to take the Pesach lamb into our house on the 10th of the month. It was expected that we would choose the most perfect in appearance as our Pesach lamb, but we were also to watch it closely to ensure that it was not mean, given to bullying or whatnot (that’s a technical term). This went for any offering, not just the Pesach – not that we bring it into the house, but that we not offer an animal given to a bad disposition. No animal with a flaw of either appearance or character should be offered to Y’hovah. The animals we offered were to display the same character WE were to exhibit. They were substitutionary offerings and should have reflected our character. 

If there was a man or woman accused of idolatry, there was to be a diligent inquiry to determine if the accusation was true. If the accusation brought before the court was found to be true, the adjudication was set by Y’hovah – take the idolater outside the gates of the city and stone him to death. The parameters of ascertaining the truth of the accusation is set in v.6

At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; at the mouth of one witness he shall not be put to death. (Deuteronomy 17:6)

Here is the Torah behind the 5th Amendment to the US Constitution’s ‘right to remain silent’:

[Amendment V]

    No person shall be held to answer for a capital, or otherwise infamous crime, unless on a presentment or indictment of a Grand Jury, except in cases arising in the land or naval forces, or in the Militia, when in actual service in time of War or public danger; nor shall any person be subject for the same offence to be twice put in jeopardy of life or limb; nor shall be compelled in any criminal case to be a witness against himself, nor be deprived of life, liberty, or property, without due process of law; nor shall private property be taken for public use, without just compensation.

If a man witnesses against himself and his witness agrees with the accusation, he has provided the 2nd witness and is guilty, even to his own death. When you, as a citizen of the State in which you reside and of the united States of America, are accused, therefore, keep your mouth shut. Y’hovah has given you the right to silence in criminal matters. Exercise it! Especially in the wicked perversion that calls itself justice anymore, where they will use ‘sound-bytes’, twisted out of their context, against you in court to lead the jury to convict you, even when you are innocent; just as false prophets use scriptural sound-bytes twisted out of their context to lead astray the unstable and unlearned. Sounds like the same satanic system to me. 

Once a man is found guilty and taken without the gates to be stoned, the accusers are to be the first to cast the stones. This, I think, had at least 2 purposes: 1) a normally honest man who had brought false accusation might faint at actually carrying out the execution of one he knows to be innocent, and 2) that the execution of judgment be carried out as quickly and mercifully as possible. The ultimate purpose of capital punishment for idolatry was to deter further idolatry (v.7). 

Vv.8-13 – In the case that something be brought to the inferior court system that for whatever reason is too great a matter for them, it could be taken directly to the Supreme Court. This provision also is enumerated in Art.3 §2 of the US Constitution:

Section 2. The judicial Power shall extend to all Cases, in Law and Equity, arising under this Constitution, the Laws of the United States, and Treaties made, or which shall be made, under their Authority; — to all Cases affecting Ambassadors, other public Ministers and Consuls; — to all Cases of admiralty and maritime Jurisdiction; — to Controversies to which the United States shall be a Party; — to Controversies between two or more States; — between a State and Citizens of another State [Modified by Amendment XI]; — between Citizens of different States; — between Citizens of the same State claiming Lands under Grants of different States, and between a State, or the Citizens thereof, and foreign States, Citizens or Subjects.

In all Cases affecting Ambassadors, other public Ministers and Consuls, and those in which a State shall be Party, the supreme Court shall have original Jurisdiction. In all the other Cases before mentioned, the supreme Court shall have appellate Jurisdiction, both as to Law and Fact, with such Exceptions, and under such Regulations as the Congress shall make.

Let me digress for a few minutes. I once had a traffic case in our county court, in which a State Trooper brought an (true) accusation (driving on a suspended license w/the adjudicating judge’s permission under prescribed conditions) against me. Since I was recently unemployed (on my way home from being laid-off on the DAY I was cited) and had nothing on my hands but time, when I went to court for arraignment I asked if the State was ‘party to this action’. The magistrate said it was, and I challenged the court’s jurisdiction in the matter and ‘stood mute’ instead of entering a plea. The magistrate ‘assumed jurisdiction’, entered a plea of ‘not guilty’ FOR ME, and bound me over for trial – all within his rights and fully expected. I presented the court with 110 interrogatories and awaited a date for trial. I received a summons to the court for a ‘pre-trial hearing’ before the actual judge. 

He said, “I see that you pled ‘not guilty’.” 

I said, “No sir, your honor. I challenged this court’s jurisdiction in this matter and stood mute. The magistrate ‘assumed jurisdiction’ and entered that plea in my silence.” 

He said, “You challenged my jurisdiction?”

I said, “Yessir. I asked the magistrate if the State of Ohio was a party to this matter and he said it is. So I invoked the U.S. Constitution, Art.3 §2 and paragraph 2, which states that in any action in which a State is party, the court of ORIGINAL jurisdiction is the supreme Court. I am not challenging your honor’s COMPETENCE to hear this case, only your jurisdiction.”

He asked, “Do you mean the State supreme court?”, to which I replied, “No sir. The US Constitution does not create state courts, only federal. The supreme Court it regulates and empowers is in Washington, D.C. If the state wants to try this case there, I will be happy to argue there.”

I had him and he knew it. He asked me to leave his chambers so he could confer with his prosecuting attorney. After a few minutes, the prosecutor came out to talk to me. He actually accused me of militia ties, which I firmly denied and he dismissed as irrelevant. 

We went back into chambers and the judge told me that all he wanted was such and so. If I would change my plea to ‘no contest’, he would find me ‘guilty’, sentence me to a suspended $10 fine, apply no points to my driving record and await my compliance with the law I was accused of breaking (suspended driver’s license), which I was in process of doing anyway. So I agreed and we went happily on our ways. I kind of regret NOT going through with it, but what the hay?! I got pretty much what I wanted; no fine, no points. 

And it was fun. After we arrived at an agreement, I asked the judge to please instruct the prosecuting attorney to apologize for making the accusation that I was a member of the militia, because the U S Navy Reserve would frown on any association I had with them – then I showed him my Reserve ID card. He said he’d retired from the reserve as a JAG corps jurist and we had a nice conversation about that after the prosecutor apologized for jumping to conclusions. THAT was what was so much fun. He was haughty and needed a come-uppance. 

The lesson (and end of digression) to take from this?: learn the Constitution. It can be a great tool in your battle with judicial tyranny for as long as the USA survives. The Constitution is the supreme law of the land, regardless any legislation passed or presidential order to the contrary;

Art.4. para.2

This Constitution, and the Laws of the United States which shall be made in Pursuance thereof; and all Treaties made, or which shall be made, under the Authority of the United States, shall be the supreme Law of the Land; and the Judges in every State shall be bound thereby, any Thing in the Constitution or Laws of any State to the Contrary notwithstanding.

This is very much like Torah baAretz Yisrael (in the land of Yisrael). There is no higher law in their respective lands, except that Torah is the basis for almost every provision in the Constitution. That makes Torah superior to it, in my contemplation and opinion.

When the supreme Sanhedrin brings judgment, it is to be carried out swiftly. If anyone presumes to go against the just (Torah-based) commands and judgments of the supreme Sanhedrin, capital punishment applies. It must be carried out swiftly and fully to keep the sin of presumption from spreading baAretz. Q&C

1 Sh’muel 8:1-7 – According to the last verses of ch.7, Sh’muel operated a ‘circuit court’ in Bethel, Gilgal, Mizpah and Ramah, where he lived and held court on a more regular basis. I assume that the ‘supreme court’ was at Ramah, in BenYamin’s inheritance. His sons set up court in Beer Sheva, in the Negev, and did not go on the circuit, like their father did. The ‘sages’ say that it was not so much that THEY took bribes, but that having the court set in one place in the far south of Israel made it easy for men to set up businesses that served the needs of those coming for court and that the prices there could be inflated by unscrupulous businessmen. The ‘sages’ say that having done that was ‘tantamount to bribery’. Maybe, but scripture clearly says they perverted justice and took bribes, not that anything they did was tantamount to it. I think the people were righteously peeved at Sh’muel’s sons and wanted nothing more to do with them. As v.1 says, Sh’muel was getting old and it was nearly time for his death, so the people came to him and rejected his sons as judges and requested that he anoint a king over them, like the other nations had.  Now this was getting ahead of Y’hovah, as I think he had already chosen David for this job. But David needed time to mature and develop some before he would be ready to assume the throne of Yisrael. As we’ll see in next week’s parsha, Y’hovah said that he WOULD allow Yisrael to choose a king 

14 When thou art come unto the land which Y’hovah Elohecha giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; 15 Thou shalt in any wise set him king over thee, whom Y’hovah Elohecha shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother. (Dt.17.14-15)

What Israel did here was to come to their Yehoshaphat (Y’hovah’s judge – Sh’muel) and asked for a king. Sh’muel seems to have taken this personally. He was thinking that the people were rejecting him by rejecting his sons. Y’hovah told him in v.7 that they were not rejecting Sh’muel, but Himself. Israel was tired of being ruled by Y’hovah through judges, especially if they were going to pervert justice like Yoel and AviYah were doing. They wanted to look like the nations around them – a kind of idolatry, like calling the golden calf of Egypt Y’hovah. As long as they had no king, they were holy; different, set apart from the nations. Now they wanted to lose one of the outward signs of their holiness. They were truly rejecting Y’hovah’s kingship. 

Once again, getting ahead of Y’hovah’s master plan bites them on the rump. As my mother-in-law used to tell her teenaged daughters, “The best ‘birth control pill’ is a Children’s Aspirin [the tiny 83 mg. one]. You place it between your knees and hold it there after having removed your hand from between your knee. And if you burn your *** (backside), you have to sit on the blister.” So true! When will we learn to shema? Q&C

Tehellim 132 – This is a song of ascent. It was recited/sung as the worshipper approached the Temple, as he climbed the steps. There were steps of two different widths, two short and then one long. On the longer steps the worshipper would sing the corresponding song of ascent. There were 42 risers and a platform or court at the bottom and the top. 

This is also a Messianic psalm, as we will see shortly.

When Y’hovah remembers someone or something, he does not recall that person or thing to mind. If he actually forgot him or it, it would have simply ceased to be – like the sins he chooses to forget in YirmeYahu 31.34. When Y’hovah ‘remembers’, he acts on the object’s behalf. He can remember for the object’s self-perceived good or ill. But we know that all things work toward the good of his plan and his people, who love him – even when it isn’t pleasant for the object of Y’hovah’s remembrance. Here’s an example of how Y’hovah’s remembrance can SEEM ill to the objects

20 Then YirmeYahu said unto all the people, to the men, and to the women, and to all the people which had given him answer, saying, 21 The incense that ye burned in the cities of Judah, and in the streets of Jerusalem, ye, and your fathers, your kings, and your princes, and the people of the land, did not Y’hovah remember them, and came it into his mind? 22 So that Y’hovah could no longer bear, because of the evil of your doings, because of the abominations which ye have committed; therefore is your land a desolation, and an astonishment, and a curse, without an inhabitant, as at this day. 23 Because ye have burned incense, and because ye have sinned against Y’hovah, and have not obeyed the voice of Y’hovah, nor walked in his Torah, nor in his chukim [statutes], nor in his eduth [testimonies]; therefore this evil is happened unto you, as at this day. (Jer.44.20-23)

But even in this remembrance his grace is seen. His purpose in bringing this judgment is to get them to remember what was different when they were receiving Y’hovah’s blessings, recognize their sin and bring them to repentance. 

In v.1, the author is asking Y’hovah to ‘remember’, to act on behalf of, David his anointed and all the afflictions he endured in Y’hovah’s service. These afflictions, enumerated in vv.3-4, are tied to David finding the proper resting place for Y’hovah’s Name, which ended up being Aravnah’s (a Yevusite – a former Canaanite proselyte?) threshing floor on Mt. Moriah (to get the import of this you really need to read the whole of chapter 24 in 2Sh’muel). His afflictions are sandwiched between references to the ‘mighty [one] of Ya’acov’, referring to chol Yisrael, all 12 tribes. 

David vowed to not rest in his own house until he had found the resting-place for Y’hovah’s Name, and he would have done exactly that if Y’hovah had not told David he would not let him build it, as he was a man of war (1Chron.28.3, & 17.4ff); that his son, who would not need to make war, would build it. But David gathered all the material necessary to build it, and drew the plans for it. The Temple is, of course, a physical type of the spiritual reality that the Temple of Y’hovah is actually the body of his saints, both individually and corporately. 

Know ye not that ye are the temple of Eloha, and that the Ruach of Eloha dwelleth in you?(I Corinthians 3:16)

What? know ye not that your body is the temple of the Ruach haKodesh which is in you, which ye have of Eloha, and ye are not your own? (I Corinthians 6:19)

Notice the ‘ye’s’ there? That is 2nd person plural in KJV language. We are the Temple of Eloha, especially when we gather for worship or service (Matt.18.20). He inhabits our corporate worship and fellowship. But the Spirit of Mashiyach also dwells in you and me as it did in Sha’ul

I am crucified with Mashiyach: nevertheless I live; yet not I, but Mashiyach liveth in me: and the life which I now live in the flesh I live by the faith of the Son of Eloha, who loved me, and gave himself for me. (Galatians 2:20)

David says as much in v.6, where he says he found the place of Y’hovah in the fields and heard of it in Ephratah. Y’hovah’s place had to be the hearts of his saints, like David and Yoseph, the son of Ya’acov. Shlomo was yet to build the Temple. 

The clearly Messianic aspect of this psalm becomes very evident from here on. In v.7 David says that we enter his tabernacles and worship at his footstool – the earth is his footstool

Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: (Psalms 8:6)

Heaven is my throne, and earth is my footstool: what house will ye build me? saith Y’hovah: or what is the place of my rest? (Acts 7:49)

And hath put all things under his [Yeshua’s] feet, and gave him to be the head over all things to the kahal, (Ephesians 1:22)

Then in v.8, he tells Y’hovah to arise and enter into his resting place that is yet to be built, if it refers to the Temple. It CANNOT, in time! Therefore, I infer that he is calling the hearts of the saints of Y’hovah who are after his heart his tabernacle – as it is today. 

In v.9, the priests, who are to manifest the mercy of Y’hovah as they offer the sacrifices at his altar, are clothed with the righteousness of Eloha. This is clearly a Kingdom prophecy. In vv.10-11, he connects David with Y’hovah’s Mashiyach – the Hebrew word is m’shichecha, which KJV translates ‘thine anointed’. Y’hovah’s Mashiyach is prophetically called David and Son or seed of David many times in Tanakh and Brit Chadasha – here are a few (not even close to exhaustive)

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 Eloha, The everlasting Father, The Prince of Peace. 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. (Isaiah 9:6-7)

1 Send ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion. And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness. (Isaiah 16:1, 5)

Afterward shall the children of Israel return, and seek Y’hovah Elohechem, and David their king; and shall fear Y’hovah and his goodness in the latter days. (Hosea 3:5)

After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: (Acts 15:16)

Concerning his Son Yeshua haMoshiach our Master, which was made of the seed of David [the heir to the throne] according to the flesh; (Romans 1:3)

In vv.12-13, Y’hovah promises that David’s seed will sit the throne forever; and in Mashiyach that will come to pass on this earth and the new one Y’hovah has planned for us – as long as we and our children will obey Y’hovah with a pure heart. We and our children will sit with him in his throne – rule and reign with him forever. That concept is not just seen in the book of Revelation, but in Tanakh. Yochanan wrote NOTHING NEW in that book. It was, in part, like a compilation of every Tanakh concept of the events leading up to and including the Millennial Kingdom and the eternal ages of the New Creation. Just as Shlomo said, “There is nothing new under the sun.”

Vv.14-18 tell us the purpose of Y’hovah creating in the first place; a place for him to rest with his creatures whom he has loved since before he spoke the first creative word – before time itself. It is on the EARTH that HE shall dwell, for HE has desired it. Will we spend any great time in ‘heaven’? If Y’hovah is living on earth, earth becomes ‘heaven’, does it not? We were created for life on earth, and earth was created for Y’hovah to dwell in with his creatures. We will have access to heaven, for we will be in Y’hovah’s presence for all of eternity. Zion’s priests will not only be clothed in righteousness, as in v.6, but with Yesha – salvation – in v.16. Yesha (yud, shin, ayin) is, of course, the root word for Yeshua (yud, shin, vav, ayin). The horn of David is an idiom alluding to Mashiyach as the power of David, like the horns of a bull. I think the choice of the English word ‘bud’ is not readily understood today, as a bud is very delicate and can be harmed by so many environmental factors and that it is a vernacular term for a friend. It is wonderful in Middle English where it means to spring forth and grow to strength. In this passage the idea is that Mashiyach’s influence will take root and fill the earth quickly. A lamp shines light on everything, brings secrets to light, as it were. That is the idea here, I think; the beginning of his power (the bud) is his ability to see all things, even the secret things, as clearly as he sees the day dawn. This is how he will clothe his enemies with shame and cause his crown to flourish. He will look right through any subterfuge and read every man’s character like an open book. Q&C 

Yochanan 5:1-47 – This is taken from my work, The Life of Yeshua haMoshiach – an Hebraic Perspective.

72). Second Passover – 

1 After this there was a feast of the Jews; and Yeshua went up to Jerusalem.

Yochanan tells of a feast of the Jews, but doesn’t name it. I don’t know where the chronology comes from here. The Thompson Reference System says that this is Y’hovah’s second passover in Jerusalem after his ministry began. This will mark the end of his year of popularity, I think. Thompson’s seems to follow Mark’s gospel for chronology.

73). Man at the pool healed –

Yochanan 5.2-9

2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. 5 And a certain man was there, which had an infirmity thirty and eight years. 6 When Yeshua saw him lie, and knew that he had been now a long time he saith unto him, Wilt thou be made whole? 7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8 Yeshua saith unto him, Rise, take up thy bed, and walk. 9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the Shabbat.

The pool of Bethesda had 5 porches, speaking to the grace of Eloha healing the sick. Thompson’s Archeological Supplement has: 

“The only record indicating its location places it near the Sheep Gate, in the northeast part of the city. The Medeba map (fifth century) located the pool in this section, which is known as Bezetha. In 1888 repairs were being made on St. Ann’s [Constantine’s mommy’s] Church in this northeast section of Jerusalem when what seemed to be a large reservoir was located. Conrad Schick organized an expedition and uncovered the entire area down to the Roman level, revealing two large pools with five porches and numerous fragments of columns and capitals, all in Roman style, but evidently somewhat later than the time of Mashiyach. There were steep, winding steps leading down to the pools and, on a prominent wall of one of the porches, a faded fresco showed an angel in the act of troubling the waters. So according to the tradition of the early assembly, this was Bethesda.” 

Mat. Henry’s commentary says, 

“Shall we, who perhaps for many years have scarcely known what it has been to be a day sick, complain of one wearisome night, when many others, better than we, have scarcely known what it has been to be a day well?” 

Good question. 

In Eli Lizorkin Eyzenberg’s book, “The Jewish Gospel of John”, Eli writes’

It is possible, though unlikely, that the pool of Bethesda was a ceremonial water cleansing facility, a mikvah, associated with the Jerusalem Temple. But today’s archeological discovery shows, if indeed it was separate at all, it was adjacent to the Jerusalem Asclepion. Archeologists date the recently discovered Asclepion to several centuries after Jesus, but it is built upon the foundation of an earlier Asclepion. There are many good reasons to believe that this structure was situated within walking distance of the walls of the city of Jerusalem and that it was part of a healing center dedicated to the Greco-Roman god of well-being and health – Asclepius. Devotion to Asclepius was widespread throughout the lands dominated by the Roman Empire. There were more than 400 Asclepions (Asclepius-related facilities) throughout empire, functioning as healing centers and dispensers of the god’s grace and mercy towards those in need. The god’s mythical daughters, for example, included the goddesses Hygeia and Panacea. We can hear in their Greek names our modern words for “hygiene” and “panacea” – key concepts associated today with medicine and health. Snakes were a key characteristic of Asclepius’ cult of health and healing. Even today, one of the key symbols of modern medicine is a pole with a snake around it.

Put yourself in this guy’s shoes for a minute. You’ve been infirm for 38 years. And you spend most of your days at this miraculous spa hoping to get in the water when it is troubled. Do you think this happened every few minutes? Once a day? Or just once in a while? There is no indication that the troubling of the water was a regular occurrence. So you have to be ready to jump in, but you can’t jump. You have a hard enough time dragging yourself toward the pool, much less lowering yourself down the steps, which were steep and winding, to get in the pool. And no one will help you because they are all there for the same purpose, to get a healing. If someone helps you into the water, how will he get healed? Only one healing per troubling, and if he can get there first you are going to have to wait ‘til next time. Sorry, luck of the draw, bud. 

That’s what this guy dealt with for 38 years. When Yeshua asks if he’d like to be made well, he says in effect, ‘If you’ll hang around and help me into the water next time it’s troubled, I’d be much obliged.’ Yeshua does him one better. He says the same thing he said to the paralytic, “Arise, take up thy bed and walk.” And the guy obeys immediately, not caring what day it is. 

Here is a major no-no as far as the Pharisees are concerned. Yeshua has just healed on the Shabbat and told the healed man to carry away his bed. You could get in a lot of trouble with the religious authorities if you broke the Shabbat traditions. Remember that the Shabbat was set aside [made holy] to rest from our professional labors and worship Y’hovah one day a week. Do you suppose the man who’d been healed was worshipping Y’hovah as he walked home? Shake your heads in the vertical. Do you think the PhariseeIuaidoi cared? Shake your heads in the horizontal. 

75). Discourse on the Shabbat – Mat.12.1-8, Mk.2.23-28, Lk.6.1-5, Yochanan 5.10-16

10 The Jews therefore said unto him that was cured, it is the Shabbat day: it is not lawful for thee to carry thy bed. 11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 13 And he that was healed wist not who it was: for Yeshua had conveyed himself away, a multitude being in that place. 14 Afterward Yeshua findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15 The man departed, and told the Jews that it was Yeshua, which had made him whole. 16 And therefore did the Jews persecute Yeshua, and sought to slay him, because he had done these things on the Shabbat day.

Do you remember the flock of swine that rushed headlong into the sea? Same problem comes up here, but for a different reason. The swineherds were losing money, the Pharisees were jealous for the common folk to keep the law according to the scribes and Pharisees. They accused Yeshua of breaking Shabbat. But in this case, who was really breaking Shabbat? Yeshua is about to tell them. Q&C

74). Discourse on Yeshua’s divinity – Jn.5.17-47 In vv.17-18 we see the Jews really getting worked up over Yeshua’s claim to be Eloha. They knew what he was saying, and they would have been righteously angry if they were dealing with MY claim to be Eloha. But this was Yeshua and he was performing miracles that should have told them exactly who he was, if only they knew the scriptures like they said, or thought, they did. Messianic passages abound in the OT (Is.61.1-2a.) Even Yochanan the Immerser needed some proof as to Yeshua true identity (Lk.7.19-20), but he knew the scriptures and was comforted in them (Lk.7.21-23). Yeshua knew that Yochanan would understand that every miracle he performed was not to cause an end of suffering or hardship or infirmity, but for the purpose of confirming to the Jews, the political leadership of the religion, that he was who he claimed to be; Yeshua haMoshiach, the Son of Eloha. The very miracles he was doing, causing the paralytic to walk in this case, all taken together (i.e., comparing scripture with scripture and verifying experience with objective truth) should have caused them no end of rejoicing that their Mashiyach had come and that the Kingdom of heaven was at hand. Instead they wanted strict adherence to the oral law that gave no life, but only knowledge of sin and death. Q&C

“My Father worketh hitherto, and I work.” Avinu rested from his creative work on the 7th day, not all his work. After all, Eloha still had to maintain the creation. The strict adherence to the letter of the law that the Pharisees wanted would have made them Eloha’s judges. By that I mean, if Eloha were being judged by their standard, absolutely no work on the Shabbat, they would have stoned him, as well. In fact, that is what they were attempting to do right then, for the whole creation was physically manufactured by the word of the person they wanted to stone for blasphemy and Shabbat-breaking (Ex.31.14ff).

V.19 ‘What the Son sees Avinu doing the Son does also (Mark paraphrase).’ The whole universe was all Y’hovah Yeshua’s effort. Without him was not anything made that was made. How should we do things? Should we do everything on our own, cowboy our way through as lone wolves or should we get help or counsel as we can. That is how the Body of Mashiyach is supposed to work, each helping the other to bring glory to Eloha.

1Cor.12 says that each part of the body is as important as every other part of the body. If the ear gets jealous because it’s not the eye, the body will not work as it’s designed to. If the foot gets offended because the hand is getting all the good stuff to do and goes on strike, how will the hand get to the appointed place to do its good stuff? It’s the same thing with each of us. If I get jealous of Doc because he can make teeth and I can’t, and I therefore leave the fellowship of us saints, the whole body will suffer because it is left without my gifts and abilities. Our gifts were not given to us for our personal enjoyment, but for the common good of the Body of Mashiyach. All that and much more can be seen with just a cursory glance at 1Cor.12. The body of Mashiyach is designed to work as a unit to fulfill its purpose in doing the will of Avinu. 

Avinu shows the Son all that he (Avinu) plans to do and the Son executes that plan (v.20). ‘Himself’ speaks of Avinu in this case. Had Yeshua meant the Son here he’d have used the word ‘he’ not ‘himself’ in this construction. You may remember the use of this ‘himself’ in the movie, “The Quiet Man” (a great movie, by the way). As late as 1950 this was still an accepted usage when referring to a third person in your speech. Webster’s has 

HIMSELF’, pron. In the nominative or objective case. [him and self.] 1.  He; but himself is more emphatical, or more expressive of distinct personality than he. With shame remembers, while himself was one. Of the same herd, himself the same had done. 

The NIV has ‘he’ here. If ‘he’ is substituted for ‘himself’ it refers back to the last word that is male third person singular, or Son. That could be confusing, so the AV translators who understood English usage decided to use ‘himself’, to specify that the speaker meant a third person other than his own self and the hearer. This is just another proof that Yeshua and Avinu are one Spirit, but different, as relating to Yeshua’s human flesh, hence the subject/object relationship of Yeshua’s flesh and the Almighty.

The Abba of our Y’hovah Yeshua haMoshiach had shown his Son all that himself had wanted him to reveal to this point and Yeshua had done so. It seems by this passage that Eloha was authorizing the steps to be taken by Yeshua as the time became right, that Yeshua knew the plan, but was awaiting his Father’s OK to implement it.

Yeshua had yet to raise the dead, but that would come shortly. Avinu had yet to authorize that part of the plan. When he did Yeshua would raise a few from the dead to illustrate his ministry of making us who trust him spiritually alive. He would give the breath of life back to some who had died to show how he would quicken the spirits of men and empower them by the breath of his Ruach haKodesh (Acts 2.2), and will quicken the bodies of those same men in the life to come. Q&C

All judgment is committed to the Son for the purpose of giving honor to the Son (Gen.32.29, Ex.6.3, 9.16, 20.7, 23.20-23, Lev.19.12, 22.32, De.28.58, 2Sam.7.26, 1Ki.8.18-19, 29, 9.3, 7, 11.36, 2Ki.23.21-27, Ps.8.1, 89.24, Is.42.8, 48.11, 52.5-6, 57.15, 65.1, Jer.7.10-14, 30, 14.14-15, 23.25-27, Ez.20.9, 36.23, 39.7, Dan.2.20, Mat.24.5, Mal.1.11, 4.2, Mat.18.5, 20, Mk.9.39-41, Jn.16.23-27, Rom.9.17, Is.9.6, Mat.12.16-21, [Mat.1.21, 25, Lk.1.31, 2.21; Yeshua’s name all in caps, denotes the covenant name of Eloha], Acts.3.16, 4.12, Heb.1.4, Phil.2.9-11, Eph.1.21, Rev.19.16, 12, Neh.9.5). Reread the verses in bold type. [below]

12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. (Acts 4.12)

3 Who being the brightness of glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; 4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. (Heb.1.3-4)

9 Wherefore Eloha also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Yeshua every knee should bow, in heaven, and in earth, and under the earth; 11 And every tongue should confess that Yeshua haMashiyach is Y’hovah, to the glory of Eloha Avinu. (Phil.2.9-11)

20 Which he wrought in Mashiyach, when he raised him from the dead, and set at his own right hand in the heavenlies, 21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22 And hath put all under his feet, and gave him as the head over all to the assembly, 23 Which is his body, the fulness of him that filleth all in all. (Eph.1.20-23)

But the Son is also called the Word of Eloha in Yochanan 1.1-14, that Word whose name is exalted above every name. When he says above ‘every name’, he means it. In Rev.19.12 his name is so wonderful that it can’t be known by any but he himself. Is there anything that can be greater or more holy than the name of Y’hovah Yeshua? In Ps.138.2 David says, 

“I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.” 

Is there any name of Eloha that is left out in that verse? Even the one that no man can know but he himself? Eloha exalts his Word above his very own name because without his Word we would have nothing by which to know his name. Just to give you an idea of what man does to the Word of Eloha, here’s that same verse in the NIV: 

Psalm 138:2 I will bow down toward your holy temple

          and will praise your name  

          for your love and your faithfulness,

                     for you have exalted above all things

          your name and your word. 

If you did to Eloha’s Word what they did to Eloha’s Word, you would ‘fix’ that verse as well. To translate it literally would be to condemn yourself. NIV-ers have placed Eloha’s Word on a par with his name, but not above it, as Eloha has. They have exalted themselves above Eloha, thereby, knowing better than he exactly what he meant. They have an extremely low view of scripture, or they would not correct it so often. Cf. Ps.19, esp.v.7-11. Without his Word we would have no barometer for our conduct or yardstick to measure our growth into the image of Mashiyach. Isn’t it amazing that Eloha holds the book you hold in your hand in greater esteem than his very name? It is too wonderful for me.

Vv.24, 25 show another reason that Eloha exalts his word above his name. It is by his word that we are saved. We obtain everlasting life by hearing the Word of Eloha and believing that Eloha Avinu’s Ruach haKodesh indwelt Yeshua’s human flesh. This can only be revealed today by the Word of Eloha, as illuminated by his Ruach ha Kodesh. There are no eyewitnesses alive on earth to talk to as in Paul’s day (1Cor.15.5-8). Eloha wants to fellowship with us, to spend eternity with us as his children. We could never know this without his Word. We could know of him, desire to know him personally, fear him, but we could never know him and love him without his Word. Q&C

When he says ‘the dead shall hear’ he refers not just to the physically dead, as when Yeshua went into the grave to take captivity captive, but the spiritually dead as well. All those who heard him for the first time were spiritually dead. When they believed that Eloha had sent him, that he was very Eloha, they obtained eternal life. We who have believed on Avinu who sent the Son in the power of his Ruach ha Kodesh have obtained eternal life and will never be condemned. Yeshua has finished the work Avinu sent him to do. No one can undo what he has done. We have been justified by the faith of the Son of Eloha (Gal.2.16), not by our own faith, and have passed from death unto life. Now it’s time we acted like it, as if we actually believed it to be true. Joshua 1:9 

“Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for Y’hovah Elohecha is with thee whithersoever thou goest.”

Remember that this all began with Yeshua healing on the Shabbat and then calling Eloha his Father [vv.17-18], making himself equal to Eloha. He has been making that point throughout this discourse. In vv.26-27 he must have really frosted their cookies. He tells them that Avinu has given him authority over judgment and also to have life in himself. These are strong statements of his True Identity, Y’hovah in human flesh. To have life in yourself is something none of us has ever experienced, nor will we. Y’hovah IS life. His Word is life. It actually means that HE IS life (Jn.14.6), not just that he has life. We all have life in us, but it does not proceed from us – we are not the originators of life. Y’hovah Yeshua is. 

And Eloha has given him authority to execute judgment, because he is the Son of man. If he were not human, he could not feel our infirmity and sympathize with our weakness and inability to live after Eloha. He is the righteous judge because he is righteousness and knows what we feel, has endured the same trials and temptations that we all have, yet without sin (Heb.4.15).

So Yeshua in this sentence tells them that he is both Eloha and man. I wonder how many understood that. And, did it separate their heads from their shoulders? The thought of an Eloha/man would have been totally foreign to them. It was generally thought then, and still is today among most of the lost, that all of the physical or material creation was evil and all that was spiritual was good. For the two to be blended into one was and is inconceivable to most people. This was the root of gnosticism, which is making a strong resurgence today and teaches that Eloha could not become flesh and remain Eloha, for the flesh is sinful. Eloha would not sanctify the flesh, the flesh would corrupt Eloha. Therefore Yeshua was human and the Mashiyach was divine, and Yeshua haMoshiach could not be both. But that is exactly what Yeshua taught in this passage, his Spirit is 100% Eloha and his flesh is 100% man, what has been termed the hypostatic union. The hypostatic union is sort of like binary addition of 1+1, which equals 0, carry the 1. It is totally understandable if you slip outside the decimal box that’s been constructed around your mind. So would the concept of 100%+100% = 100% be if we could slip out of the box of time/space/matter. Unfortunately, we can’t without really slipping outside of this body and returning to it, as Paul did in vision or in spirit (2Cor.12.1-4), and which Peter and Yochanan also experienced (Acts 10, Rev.1). 

The main problem with gnosticism is a faulty concept of Eloha and matter. To the Gnostic the flesh was mightier than the Eloha who created it for it could corrupt him. Therefore the Gnostic elohim was subject to the material world, thus making the material the one, true Eloha. This is the ultimate origin of evolution in the human mind, matter is eternal, and man is the culmination of the material evolution. As such, man created Eloha, therefore man is Eloha. Eminently reasonable if you leave out the scripture or have a low view of it. Eloha gives us the faith to trust him or not when we believe (Rom 10.14-17).

The gnostics would not believe that anything spiritual was evil, hence the belief today, even among Xians, that anything that is spiritual is divine. These Xians are obviously not exercising the spiritual gift of discerning of spirits (1Cor.12.10, 1Jn.4.1). To them, any angel would be a divine being, even Lucifer (2Cor.11.14) or Michael or Moroni (the LDS revelatory angel – my spell checker gave ‘Moronic’ as the first ‘change’ suggestion). In fact, the spiritual part of man would be divine as well, and therefore all men are elohims, a la Shirley McLaine and other equally deceived and ridiculous persons. Now, you may ask, ‘How can man have both a spiritual and a material aspect, but Eloha can not take on a physical body?’ You got me there, because I don’t know. There is something to be said for consistency, but the gnostics of our day sure miss it! I think that their thought is that our spirits, which predated the creation of the physical universe (more inconsistency, if matter is eternal), were defiled by contact with the flesh (Gen.6.2?) and now by reincarnation and the ‘circle of life’ it needs to purge itself of its sin and once again ‘become one with the divine all.’ They term this at-one-ment, which is why I hate to hear that term used by Xians as an alternative pronunciation of atonement. Yeshua atoned for my sins for me, he substituted for me on his tree. For me to achieve at-one-ment, I have to achieve it. What a waste of time and the life-blood of Yeshua. So, if you don’t want to incur my wrath, and I believe it would be righteous anger, NEVER use the term at-one-ment in place of atonement. I’ll unapologetically snap your head off.  To me, it is engaging in confusion. Q&C

In vv.28-29 Yeshua tells of the resurrection and that he’ll be the one calling the dead from their graves. Once more he is telling the Prushim and scribes that he is Eloha, and also telling the Sadducees that their doctrine is wrong. He was really making points with the Iuaidoi that day, wasn’t he? He speaks of the resurrection without distinguishing between the first and second resurrections. Those who believed in it knew that the righteous would be resurrected first and the wicked at another time (Dan.12.2), but they did not know that there would be a separation of 1000 years. The specific length of time between the two was not revealed until the Revelation of Yeshua haMoshiach to Yochanan on the isle of Patmos (Rev.20.4-6, 11-15). Yeshua brilliantly illustrated v.28 when he raised Lazarus from the dead (Jn.11). If he hadn’t spoken specifically to Lazarus in 11.43, it is quite possible that a general resurrection would have happened on the spot. That is why the distinction. Prophecy said there would be two separate resurrections for the righteous and for the wicked, so Yeshua could not simply say, ‘Come forth!” To do so would nullify partially revealed truth and the plan of Avinu. One day soon he will say, “Ye righteous of my Father, come forth!”, and the resurrection of the righteous dead and the translation of all living believers will instantly occur to the great consternation of the wicked.

When Yeshua says in v.30, “I can of mine own self do nothing,” what do you think he means? This is not a rhetorical question. I would like a short answer from the audience, if I can get one.

I think he meant that he’d emptied himself of his independent exercise of his divine attributes, authority and power (Phil.2.5-7). Yeshua’s Ruach is Eloha from eternity past, not having a beginning. But he voluntarily gave up Yeshua’s independent use of Eloha’s power so that he could become one of us and fulfill Torah in the flesh so that he could be our propitiator. He, who should have been waited upon hand and foot as the King of kings, came as a servant, in part to show us how to live a victorious life. He submitted himself to the will of Avinu, surrendered his own will and life to Avinu. That was the source of his power on earth, he exercised no authority of his own, only that of his Father through his Ruach. And that same surrender is to be the source of our power and authority. If we were to submit to his will, we too could exercise his authority. What kind of power is displayed in your life? What does that say of your surrender?

As a result of Yeshua’s total surrender to the will of Avinu, not seeking his own, he was and is able to judge justly and righteously. He is able to sympathize with us because he is one of us, and he is able to pass righteous judgment because he is Eloha. I would not want anyone else to judge me. Avinu’s judgment is righteous and just in its severity, because his holiness is the standard with which he must judge. By the standard of Eloha’s holiness, I am forever lost, too vile and unholy to even stand in his presence.  Man’s standard is very different, based in what he thinks is just at the moment. By that standard, I would get a free pass because I would not send anyone to the Lake of Fire, because I don’t want to go there myself. If I did condemn someone, then when using the same criterion, I would be condemned, too (Mat.7.2). But Y’hovah Yeshua haMoshiach, Eloha in human flesh, felt all the same temptations and weaknesses that we do (Heb.4.15), and therefore can temper his severe righteousness with mercy in those of us who have believed and trusted him for salvation. This is not to say that Avinu has no mercy, for if that were true he would not have sent Y’hovah Yeshua to propitiate for us. This all just helps me to understand how a holy Eloha can have mercy on a wretch like Mark Pitrone, to graciously give him the faith to believe on Y’hovah. If  this is incorrect, please correct me. Q&C

In v.31-32, Yeshua tells of his own witness of himself and the witness of another, who for now remains nameless – we’ll see who he is shortly. I find it interesting that even Yeshua own witness of himself would not be true without corroboration. I don’t think he meant that his word is untrustworthy (Jn.8.14), but that it would not be sufficient to prove the truth of his assertion, for in the mouths of 2 or 3 witness shall a thing be established (Deut.17.6 – today’s Torah parsha, 19.15, Mat.18:16, 2Cor.13:1, 1Tim.5:19, Heb.10:28). 

Yeshua goes on to say in vv.33-35 that there is another who bears witness of him, whose witness he knows is true. He elaborates in vv.36ff that the other is Avinu in heaven. But before he says that, he refers to Yochanan the Immerser, whose followers must have been in the crowd, perhaps even among the Pharisees and scribes. But Yeshua rejects Yochanan’s witness to himself, because Yochanan is just a guy. His witness may be false, but Avinu’s can never be (Rom.3.4a, Tit.1.2, Heb.6.18). Yeshua tells them and us these things that they/we might believe his Father’s witness and be saved. Yochanan’s words cannot save them, being the words of man, but Yeshua’s Word can. They had gone to Yochanan for his witness to the truth, and that was good as far as it went, but Yeshua had a greater witness to the truth, his very works (v.36) that had lately gotten him into so much trouble with the Iuaidoi, the political leaders of the religion in Jerusalem. He was saying, in effect, (Mark paraphrase) ‘You went out to hear Yochanan because he spoke of the truth and that’s good, but I show you the truth by the very works I do. These works are my Father’s witness of me; that I am from him. You loved to bask in the witness of Yochanan because he told you of the truth (v.35), but when you are confronted with the truth itself you will not believe it (v.38), for Eloha’s word does not live in you. If it did, if you really loved the truth, you would believe his report (v37). But you refuse his witness of me, because you’ve never seen or heard from him in the scriptures you claim to love. (end of Mark’s paraphrase)’ What about you? Have you seen Eloha Avinu in the scriptures? Have you heard his voice? Have you surrendered to him? Have you trusted Yeshua to reconcile you to our Father in heaven? Does his Word abide in you? Eloha wants nothing more than your friendship and fellowship. If you haven’t come to him before, stop the study and do it now. He gave everything to have you. You are all he wants. Something alive cannot long be sustained in a rotting, putrefying corpse, it needs to be nourished with living material. Spiritual life cannot be maintained with physical food. It needs spiritual food; I.e., the Word of Eloha (Job 23.12, Ps.19.7-11, Jer.15.16, Ez.2.8-3.3, 1Tim.4.6, De.8.3).

He goes on in vv. 39-40 about the scripture’s witness to him. The scriptures were in their brains, they had memorized large chunks of it, but the words did not live in them, didn’t change them in any appreciable manner unless it was to make them more prideful, more hateful. The fact is that the scribes and Pharisees were more worried about compliance with the letter of the ‘oral law’ than with the spirit of Torah, and then only in other people, not so much themselves [Mat.23.3-4]. Are we not guilty of the same thing, demanding compliance with a law that does not abide in the hearts of men? How can we demand compliance to the truth from Bill, George, Barack and  Donald when the truth is not in them? Do we not see our own sins in the people we condemn? They have an excuse, since they are not born from above, but do we? We have been tempted to and done all the same sins that our pet perpetrators have; if not in fact, then in spirit. Should we not, then, attempt to be like our high priest, sympathizing with the infirmities of our fellows and coming alongside them to try to reconcile them to Eloha? That is our ministry here (2Cor.5.18-21), is it not? Q&C

In v.41 he says that he doesn’t receive honour from men. The word receive is from the grk. word lambano which means literally to take. He’s not saying that men are not offering him honour, but that he doesn’t want men’s honour and won’t accept it. He wants honour from Eloha. He’s not looking to please men, but his Father in heaven.

Vv.42-43 need to be seen together. If they had Eloha’s love in them they would receive his testimony as the truth it is. This is more proof that they did not love the Law and the Prophets, but used it as a wedge to uphold their power. Yeshua is in process of kicking the wedge free, and, I think, the religious leaders are scared that their positions of honour before the people are about to be lost. For that reason they will not receive what they know in their hearts is the truth, Yeshua is not after their praise or the honour from men. He tells them that one will come (anti-Mashiyach) who will, speaking in his own name, accept their honour and praise. 

He says in v.44 that the reason they won’t believe him is that he is not after their praise, which thing they want above all else. They want the praises of men like themselves, and when anti-Mashiyach comes and accepts their honours, they’ll accept him as their Mashiyach. Since they are self-seeking and totally (self) righteous, and he will be exactly the same, he’s what they expect Mashiyach to be. So he’s whom they’ll accept. All because they have no love for the truth of Eloha’s word. Before we get too critical, let’s examine ourselves. Are we guilty of the same stuff? Do we need to repent?

In v.45 he informs them that he will not accuse them before his Father, that Moses will be their accuser. Not that Moses himself will accuse them, but Torah that Moses wrote down will. He says that the Torah in which they put all their trust (Jn.9.28, Rom.2.17-25) will be used as the witness against them. They were trusting the works of the law to qualify them for eternal life (Gal.2.11-3.10). Yeshua was telling them they were trusting in a thing that they did not believe. How stupid is that? Had they truly known and believed the scriptures they would have recognized Yeshua for who he is — Mashiyach, the son of Yosef/David, the Son of Eloha.  Why would they believe the author of the Word if they didn’t believe the Word they claimed to trust? How else do you know an author but by his writing? Had they known it they would have known him and believed. (If you haven’t yet, read Gal.2.11-3.10 now )

11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. 12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. 14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before all, “If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to [Judaize – ioudaidzein] live as do the Jews?” 15 We Jews by nature, and not sinners of the Gentiles, 16 Knowing that a man is not justified by the works of the law, but by the faith of Yeshua haMoshiach, even we have believed in Yeshua haMoshiach, that we might be justified by the faith of Mashiyach, and not by the works of the law: for by the works of the law shall no flesh be justified. 17 But if, while we seek to be justified by Mashiyach, we ourselves also are found sinners, is therefore Mashiyach the minister of sin? Eloha forbid. 18 For if I build again the things which I destroyed, I make myself a transgressor. 19 For I through the law am dead to the law, that I might live unto Eloha. 20 I am crucified with Mashiyach: nevertheless I live; yet not I, but Mashiyach liveth in me: and the life which I now live in the flesh I live by the faith of the Son of Eloha, who loved me, and gave himself for me. 21 I do not frustrate the grace of Eloha: for if righteousness by the law, then Mashiyach is dead in vain… 3.1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Yeshua Mashiyach hath been evidently set forth, crucified among you? 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? if yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, is it by the works of the law, or by the hearing of faith? 6 Even as Abraham believed Eloha, and it was accounted to him for righteousness.

7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scripture, foreseeing that Eloha would justify the heathen through faith, preached before the gospel unto Abraham, “In thee shall all nations be blessed.” 9 So then they which be of faith are blessed with faithful Abraham. 10 For as many as are of the works of the law are under the curse: for it is written, Cursed every one that continueth not in all things which are written in the book of the law to do them. Q&C

End of Shabbat Bible Study


Shabbat Bible Study for 3 November 2018

Shabbat Bible Study for 3 November 2018

©2018 Mark Pitrone and Fulfilling Torah Ministries

Year 3, Sabbath 34

Deuteronomy 15:7 – 16:17  – Isaiah 61:1-3 – Psalm 131 – Luke 4:14-30


Devarim 15.7-16.17 – 15.7-11 – Chumash’s prefatory paragraph for vv.7-11 and the one specific to v.7 (pg.101) are quite good. V.8 opens with a double use of the verb פתח patach, Ki-fatocha tiftach, ‘For giving you shall give’. KJV says, “open thine hand wide”. It then goes on to use another double use of the verb עבט avat, v’haaveit tivatenu’ “and lending you shall lend.” When you see a brother in need, supply that need to the best of your ability. Ultimately, it isn’t you who is giving the gift, but Y’hovah is providing the brother’s need through you. The more open you are to giving, the more open and openly he will bless you. That blessing MAY be in kind, but not necessarily. What goes around will surely come around; we reap what we sow. We aren’t to worry that the borrower is borrowing near the sabbatical year and may not be able to repay before all debts are cancelled. Y’hovah will see to it that we are blessed if we will obey him in all things. There will always be poor people with us, as Yeshua taught on this passage

6 Now when Yeshua was in Bethany, in the house of Simon the leper, 7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat to eat. 8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste? 9 For this ointment might have been sold for much, and given to the poor. 10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11 For ye have the poor always with you; but me ye have not always. 12 For in that she hath poured this ointment on my body, she did it for my burial. 13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her. (Matt.26.6-13)

There will be a time when poverty will be eradicated, as spoken of in v.4, but it will not likely come before the Kingdom, or perhaps even the New Creation.

Vv.12-15 – If our brother comes to us as a servant, we are to release him in the year of release. And when we release him, we are not to merely set him free, but ensure that he can live while he gets his feet on firm earth. In the same way, if a brother is declining towards bankruptcy, we are to help him regain a firm footing, because it is easier to keep one from falling into a pit than to try to pull him out of a pit. We are to remember where we were in Egypt and how Y’hovah brought us out of there to take us into the land that he promised to us through Avraham (or promised to Avraham through us). 

Vv.16-18 – If a Hebrew servant wants to STAY in his master’s house, for whatever reason, when the sabbatical year arrives, he may. The master will accept him into his house as a bond-servant. The same is true of a female servant who wishes to remain with her master through the sabbatical year of release. This is the only time any body piercing is sanctioned in Torah, and the Chumash notes to Ex.21.5-6 (p. 148) tell us why. When the master releases the servant in the sabbatical he is not to regret it, for he has received double his use as if he’d bought a heathen slave, both in production and in blessing from Y’hovah. 

Vv.19-23 deal with the firstfruits born to the flocks/herds. These were to be brought up to J’lem for offering to Y’hovah. Ch.16 tells us WHEN they are to be brought up. The firstborn of the dam is NOT to be made profit from; the sheep are not to be shorn and the cattle are not to be used as beasts of burden – NO WORK is to be done or profit made with them, because they are set apart to Y’hovah. They are to be offered and eaten at the aliyah feasts. If there is a blemish in the 1st-born of the flock or herd, it is NOT to be offered, but may be eaten in the city in which we live. You are to treat it as a deer or other clean animal you take while hunting, as long as you bleed it properly. Please notice that you are NOT told that you can sheer or work the 1stborn animals. They are to be eaten, with only the perfect ones offered to Y’hovah in J’lem. Q&C

Ch.16.1- – I think it is very important for us to see that everything after Devarim 12.1 is to be performed when we live baAretz, in the land into which Israel is about to cross Yarden and take possession.

These are the statutes and judgments, which ye shall observe to do in the land, which Y’hovah Elohey avotechem giveth thee to possess it, all the days that ye live upon the earth… But when ye go over Jordan, and dwell in the land which Y’hovah Elohechem giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety; (Deuteronomy 12:1, 10)

When we do our Pesach, Shavuoth and Sukkoth celebrations, they are merely commemorations of the events, not actual observations according to Torah. Pesach, Shavuoth and Sukkoth can only be observed properly baAretz, in the land. The celebrations of these ‘presentation’ moedim are traditions that we observe, not mitzvot of Y’hovah. There is no record of ANY Pesach after the first one we kept in the Wilderness at the specific command of Y’hovah, as it is recorded in Numbers 9. But almost the first thing we did after crossing Yarden was to observe Pesach

And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho. And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day. (Joshua 5:10-11)

That was barleycorn, BTW. Wheat wasn’t but short grass yet, as it had been in Egypt. ALL of the presentation Feasts are firstfruits offering and times to bring the tithes of the harvests into the storehouse from which the priests, widows and fatherless subsist.

The first command is to sh’mor Chodesh haAviv, “OBSERVE the month of Spring.” For this reason, I think we need to actually SEE the Aviv new moon’s first sliver. This would also be true of the Chodesh of the 7th month that actually needs to be observed as a moed of Y’hovah, Yom T’ruah, and the rest of the fall Feasts. The observation of the Aviv Chodesh is so we can know the proper days to keep the spring Feasts Chag haMatzoh, Bikkurim, and Shavuoth. 

The 2nd command is to offer the Pesach lamb (either a sheep or a goat) in the place where Y’hovah will rest his Name there, baAretz, in the land. The first Pesach in the land would be at the national altar in the Mishkan at Gilgal. When they completed the conquest of the land, his Name would rest with the Mishkan in Shiloh, until the ark was taken by the Philistines and temporary national altars were built, first at Nob and then Giveon, until Shlomo built the Temple for the final resting place of Y’hovah’s Name in Yerushalayim. 

V.2 says that we should offer the Pesach offering “of the flock and the herd”, which means a sheep or goat AND an ox or bull. The ox/bull was not the Pesach, but the accompanying offerings that went with the Pesach lamb, whether sheep or goat. The lamb was the Pesach. The bulls/oxen were national freewill offerings, whether for peace, thanksgiving, etc. 

Vv.3-4 – There was to be no leavened bread eaten from the 14th at even until the 21st at even; there was to be no leaven found in our homes during those same days for the purpose of helping us to remember the 7 days we fled Egypt; from Rameses until we crossed the Yam Suf into Midian and the destruction of the pursuers in the flood when Y’hovah removed his restraining Word from the waters. Once Paraoh and the hosts of Mitzrayim were destroyed and there was no need to rush, the need to eat unleavened bread was gone and they could take the time to let the yeast raise the bread.

V.5-8 The Pesach may NEVER be offered anywhere but at the national altar. If we lived afar off from the land we could slaughter a lamb to commemorate Pesach, but it was NOT the same as observing Pesach. What we do in the diaspora is a commemoration. When we do this, we must eat the lamb before sunrise and any leftovers are to be burned in the fire. We eat the unleavened bread for 6 more days, and in the 7th day of the moed we have a miqra kodesh, a day of no servile work set apart to Y’hovah.  

Vv.9-12 – These verses deal with Chag haShavuoth, the Feast of Weeks. On the day after the 7th day Shabbat during the Feast of Unleavened Bread is Chag haBikkurim, the day on which the High Priest offered the firstfruits of the barley harvest. In the year of Yeshua’s death, this day began with his resurrection along with a large number of saints who had died, of whom many living saints saw them in the city of Yerushalayim. These saints were the offering of the firstfruits of the dead that Yeshua offered in the Kodesh Kadashim in the heavens (Heb.9) and that the High Priest had been foreshadowing since the command went forth in 

10 Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: 11 And he shall wave the sheaf before Y’hovah, to be accepted for you: on the morrow after the sabbath the priest shall wave it. (Lev.23.10-11)

This sabbath MUST be the 7th day, since NONE of the spring moedim are called Shabbat. So the 7 weeks are counted from sundown beginning the first day of the week during ULB, 7 full weeks, and ends at the end of the 7th day shabbat, exactly 49 days, 7 shavuahs, or Shavuoth. At sundown ending the 7th week begins the Feast of Shavuoth, the spring picture of the Jubilee (Yovel) year of complete release from bondage. The Feast of weeks also coincides with the end of the wheat harvest and is the time to bring the tithe of that wheat harvest to the storehouse.

We are to remember that we were in bondage in Egypt and that we should do all that is in our power to help others out of bondage – remember what we saw in ch.15 today. 

Vv.13-17 – There is no mention of Yom Teruah or Yom Kippur here because they are NOT presentation Feasts, when all the males in Yisrael are to present themselves before Y’hovah in Yerushalayim. Both Chag haMatzoh and Chag haShavuoth are presentation Feasts, as is Chag haSukkoth. That is what this chapter is about. ALL of these feasts are times to bring the tithes of the just finished harvests into the storehouse for use of the destitute, non-inherited and poor. THIS is the Y’hovah appointed ‘welfare’ system. It was basically a voluntary offering for the needy. If we were doing this freely and voluntarily, there would be no need of the government to do it by coercion. 

We are to carry up our tithes, but also what we would need to rejoice and celebrate before Y’hovah for 8 days; us, our family, our servants, and the widows, orphans, the strangers and our Levites that are within our gates. As we saw a couple of weeks ago, we were to leave our lands and homes along with our whole house and leave it for Y’hovah to guard for us. We will see this in full force in the millennial Messianic Kingdom AND in the New Creation, when everyone will go up to Yerushalayim from the 4 corners of the earth and noone going up shall suffer loss. Q&C

YeshaYahu 61.1-4 – Ps.61 is Mashiyach speaking. The word translated ‘anointed’ is H4886, mashach משח, to smear/anoint. 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 I know not: one thing I know, that, whereas I was blind, now I see.

(The Iuaidio, i.e.; the political leaders of the religion said,) 29 We know that Elohim spake unto Moshe: we know not from whence he [Yeshua] 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.

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 (and it will be coming quite soon, if I don’t miss my educated guess). 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. They were no different from the typical believer, whether Jew, Xian or Messie. They want all the Kingdom will bring without having to endure the hardship of the days ahead. I REALLY and TRULY want the rapture to occur, but I know that it’s a lie, foisted on the evangelical church to destroy their faith when the fit hits the shan. Q&C

Tehellim 131 – We have an election this week and this psalm is exactly what we need to apply in its aftermath. I am relatively certain that noone in this audience will be truly ecstatic about the outcome, though I may be wrong about that. Look at David’s words. My heart is not haughty, nor do I look at things that are out of my league. I do not try to get involved in things that are to high for me. Too high for the KING?! This was a humble man who had a high position. That is what made him worthy of that position. It is that humility that marks the man of Y’hovah; the one that Y’hovah can use for great things. But he must have been worked up over something because in v.2 he tells us that he had to quiet himself, which I infer to mean that he reacted with his emotions and had to temper them and bring those emotions under control of his mind and spirit. He had to remember the fact that Y’hovah is the one who is ultimately in charge. It is Y’hovah’s plans that will be served by the circumstances that happen around us. We may never see it come to fruition in this life, but it SHALL work together for the good end that he has designed. David had quieted his emotional reaction and realized that Y’hovah would do what was right. Like a suckling child trusts his mother to provide all his needs; love, nutrition, physical warmth and protection, so David trusts Y’hovah. So WE must trust Y’hovah, even though circumstances LOOK like they could not be worse and our emotional response is to RUN; to save ourselves! David ends this wonderfully deep and short psalm with the admonition to have hope and to trust Y’hovah, even in the depths of despair. Q&C

Luka 4.14-30 – What follows is taken from my study on “The Life of Yeshua haMoshiach – an Hebraic perspective”.

59). Yeshua withdraws to Galilee – Mat. 4.12, Mk. 1.14, Lk.4.14-15, Jn. 4.1-3, 43-45 – We’ve already covered most of this, but we’ll recapitulate it. (SEE EARLY GALILEAN MINISTRY, ABOVE p.41). The way the chronology should go is: Yochanan is put in prison, Yeshua departs the pattern in Judea for the familiar environs of Galilee, He comes upon the Samaritans in Sychar where he ministers for 2 days (are WE the Samaritans and the 2 days = 2000 years of Mashiyach outside the Yehudean environment?), from there to Cana of Galilee to heal the nobleman’s son and bring that whole family into the kingdom (with the servants) and ‘go public’, as it were. His reputation had preceded him from Jerusalem, where he’d done many miracles and spoken more truth than even Nicodemus could handle. That is probably why the nobleman had come to him. Luke and Yochanan give us more information, once again, than the others. Luke tells us that he taught in their synagogues, bringing glory to Elohim. Yochanan tells us that the Galileans received him gladly, having heard and seen what he’d done in Jerusalem at the feast. He also tells us that a prophet is not without honor save in his own country (Mat.13.57, Mk.6.4). The incident that brings this up doesn’t happen until a year or so later, in Nazareth. Do not confuse it with the next thing to happen.

60). Discourse at Nazareth – Lk.4.16-27 – We’ll discuss the rejection later. At this time we’ll limit ourselves to what Yeshua read and says.

It was Yeshua’s custom to stand up and read the scriptures in synagogue on Shabbat. This was the town in which he grew up, all the people there knew him and his family. It could be that his father was prominent in the synagogue since Yeshua normally read from the scriptures, or perhaps the leaders of this place enjoyed the manner in which he read the scriptures – like he meant what he read. So someone delivered the Isaiah scroll to him and he ‘found’ the place he was looking for. I would assume he took a few moments to open the scroll to 61.1-2a to read the haftarah passage he’d chosen for that day. And I’d imagine that the people were waiting somewhat expectantly for him to read. They’d heard, no doubt, of his recent days in Jerusalem and the miracles he’d performed. Some of these folks were probably there to witness his miracles. If I were there, I’d be listening carefully to what he read, and whatever he said to shed light on the passage. 

The passage he chose was picked for a purpose, which he announced after he was finished reading. Look at it in Luke while I read from Isaiah 61:1-2a, 

“The Spirit of Y’hovah Elohim is upon me; because Y’hovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; 2To proclaim the acceptable year of Y’hovah…” 

He stopped quoting here, of course, because he was not going to fulfill the rest of the prophecy at this time. But see the reaction of the people. As he rolled up the scroll and gave it back to the minister, every eye in the place was on him, waiting for his interpretation or comments. What he said must have surprised them, “This day is this scripture fulfilled in your ears.” 

At that, while he’s still talking, for there is no reason to think he waited for them to react, they started thinking, ‘Isn’t this Joe’s boy? What’s he talking about? Did he just say prophet? What was that about Physician? How is this scripture fulfilled today?’ They weren’t listening anymore. They were trying to make heads or tails of that first sentence. They could not or would not accept that this Yeshua, whom they knew, was the Mashiyach (anointed) or even a prophet (sent). Remember Nathanael when he was called? ‘Can any good thing come out of Nazareth?’ 

But Yeshua went on. Luke 4:23, “And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.” He was saying that they were going to demand proof of his claim by signs and wonders. They’d seen him grow in wisdom and stature and in favor with Elohim and men. They knew he was a special child and young man, but they refused to believe that a prophet, much less Mashiyach, had grown up in their midst and they knew nothing of it until now. What he said next must have knocked them down for the count.

He said, “No prophet is accepted in his own country,” And then he illustrates his point with 2 lessons from history. The 2 greatest prophets of the history of the Kingdom of Israel were rejected in Israel. EliYahu and Elisha did no great healing miracles on the people of Israel, but on gentiles. Naaman was healed of leprosy (2Ki5) and the widow of Zarepheth (1Ki.17.8ff) not only had oil and meal for food throughout the 3½ year drought, but had her son raised from the dead by a miracle of Elohim. Yeshua was saying that, as EliYahu and Elisha were rejected by Israel, so his town would reject him. He didn’t have to wait very long to be proven right.

2). THE YEAR OF POPULARITY– It should come as no surprise that the first thing to happen in Yeshua’s year of popularity is his rejection at Nazareth.

61). Rejected at Nazareth – Is.53.3, Lk.4.28-30 – We’ve said before that despise doesn’t necessarily mean hate, which has become the only usage of the word in modern times. Webster’s 1828 has 

DESPISE, .v.t. 1. To contemn; to scorn; to disdain; to have the lowest opinion of. Fools despise wisdom and instruction.  Prov. 1. Else he will hold to the one, and despise the other.  Matt. 6.   {As an aside, the word contemn is not the same as condemn. Contemn means to hold in low regard or contempt (which is from the same root), while condemn means to adjudicate as guilty and to pronounce sentence upon.} 2. To abhor. 

In most scripture passages despise means to hold in low esteem or opinion, but in Is.53.3 it means to abhor. That is, according again to Webster, 

ABHOR’, v.t.  [L abhorreo, of ab and horreo, to set up bristles, shiver or shake; to look terrible.] 1. To hate extremely, or with contempt; to lothe, detest or abominate. 2. To despise or neglect.  Ps.22.24, Amos 6.8. 3. To cast off or reject. Jer.14.21. 

You will see how this applies momentarily. 

The reaction of the people in the synagogue was one of utter abhorrence. They were filled with wrath. The greek word for filled is pletho whence comes the word plethora. 

PLETH’ORA, n. [Gr. fullness.] Literally, fullness. In medicine, fullness of blood; excess of blood; repletion; the state of the vessels of the human body, when they are too full or overloaded with fluids. 

Their anger, then was full to overflowing, and it manifested itself in the attempt to murder Yeshua. They ‘thrust’ him out. The greek word is ekballo. It’s a compound with a prefix ek meaning out and a root word ballo meaning, well, throw. I mean, what is the purpose of a ‘ball-o’? 

Now consider for just a minute the lay of the land. Luke 4:29b “and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.” The city was near a cliff or an outcropping, a la the roadrunner and coyote. Every time you see that overhang of rock you know the coyote is going to somehow do a Peter Pan off that thing. That was the intention of the people in the Nazareth synagogue toward Yeshua that day. Gee, do you think he offended them somehow? So, what does he do? He either calmly walks through the crowd of people bent on his destruction, or he somehow miraculously makes himself invisible to them, either by blinding their eyes to him or just doing a ‘Philip’s transport’ on them (Jn.8.59). When we are in our new bodies, we will be able to move at the speed of thought. Could Yeshua do that even in his pre-resurrection body? If you think he couldn’t do it until he was in his resurrection body, how did Ruach ha Kodesh transport Philip (Acts 8.29-40)? Could he not do the same thing with Yeshua? Q&C

End of Bible Study

Shabbat Bible Study for 27 October 2018

Shabbat Bible Study for 27 October 2018

©2018 Mark Pitrone and Fulfilling Torah Ministries

Year 3 – Shabbat 25

Devarim 12.20 – 15.6, Yirem’Yahu 23. 9-22, Tehellim 130, Mattityahu 7.15-27


Devarim 12.20 – The context has us eating in Yerushalayim in Y’hovah’s presence. Y’hovah gives us permission to eat flesh foods. V.20 seems to give carte blanche to eat any kind of flesh you choose. But v.21 sets bounds on this permission. “… thou shalt kill of thy herd and of thy flock…” That is sheep or cattle, not pigs or dogs or cats. Clean animals are what he allows. We may eat them in OUR gates. If we are remote from Yerushalayim, we can also eat our flesh foods in our own towns and houses. It need not be offered at Yerushalayim. But if we do, we MUST pour out the blood on the ground. There is no change in dietary requirements here – all the kosher instructions still apply. Where it says the clean and the unclean, it means that the people who eat it may be clean or unclean, not that the food may be either clean or unclean. IOW, you may have a goy over for dinner.

The ‘holy things’ in v.26 refers to those things that we have set aside, or been commanded to set aside as offerings to Y’hovah. These had to be taken to Yerushalayim to be offered at one of the presentation feasts. The blood in these cases is poured out on the Altar of Burnt Offering in the Mishkan or the Temple – nowhere else. ALL REQUIRED OFFERINGS for sin or as a part of the required oblations are to be done in the place Y’hovah has placed his name. If we live far from Yerushalayim, we may offer our freewill offerings on a family altar. 

In our cases, today, we no longer offer blood offerings, since Yeshua has fulfilled all blood offerings on his tree

16 This is the covenant that I will make with them after those days, saith Y’hovah, I will put my laws into their hearts, and in their minds will I write them; 17 And their sins and iniquities will I remember no more. 18 Now where remission of these [sins and iniquities remitted] no more offering for sin. 19 Having therefore, brethren, boldness to enter into the holiest by the blood of Yeshua, 20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21 And an high priest over the house of God; 22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 23 Let us hold fast the profession of faith without wavering; (for he is faithful that promised;) 24 And let us consider one another to provoke unto love and to good works: 25 Not forsaking the assembling of ourselves together, as the manner of some; but exhorting  and so much the more, as ye see the day approaching. 26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28 He that despised Moses’ law died without mercy under two or three witnesses: 29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? (Heb.10.16-29)

The willful sin in this passage was for a Levite to offer blood on the Altar in Yerushalayim AFTER coming to certain knowledge of the truth that Yeshua had fulfilled the atonement, which was Sha’ul’s [or his Talmid’s] REASON for writing Hebrews – he was warning believing Levites who were considering returning to the Temple atonement system and essentially trampling Yeshua’s blood, thereby. 

We are NOW to offer our own bodies as a LIVING SACRIFICE, which is our REASON-able service.

1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, your reasonable service. 2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. (Rom.12.1-2)

Vv.29-32 (and most of the portion for today) deal with syncretism, the attempt or tendency to combine or reconcile differing beliefs. A believer who keeps a pagan holiday as unto Y’hovah is a perfect example – Easter or Xmas being great examples of Xian syncretism. Jeroboam’s entire religious structure for Beit Ephraim Israel was syncretistic. These verses at the end of ch.12 prohibit doing anything the pagans do as unto Y’hovah. He calls these practices ‘abomination’, and there is no more condemnatory term that crosses Y’hovah’s lips. We are to do as we are told and not add to or diminish from our orders. Do we live up to this? Do we not add to or diminish from his Word every day in one way or another? I do, though not intentionally, and I’ll bet you do, too. And making that bet is not a sin, since it is not gambling, but a relatively sure thing. 

Abortion is an offering to a pagan god, according to v.31. It is abomination to Y’hovah. The 46th anniversary of the Supremes’ decision on Roe v. Wade is this coming January 22nd, which means the 40 years of probation were complete on January 21, 2013 – inauguration day. Talk about “a fearful looking for of judgment and fiery indignation”! All bets are off for America as we’re well beyond the 40 year probation. HOWEVER, Y’hovah sometimes witholds judgment in his foreknowledge of near-future events. Justice Kavanaugh was just this week sworn into office on the Supreme Court after a BITTER confirmation hearing process. THIS may be the reason the US is not toast just yet. Perhaps the Court will hear a case that will overturn the abomination of Roe v. Wade in one fell swoop. Q&C

Devarim 13 – Here we are told that if a prophet or dreamer gives a prophecy to walk contrary to Y’hovah’s Word, even if he validates it with truly miraculous acts, don’t follow him. Signs, wonders and dreams are a hallmark of satanic religion. We need to ask ourselves, “What is the motivation of the prophet? What does he want of the audience? Does it line up with the Word? Does the sign, wonder or dream exalt Y’hovah? Or does it exalt the dreamer-prophet? Does the prophet want you to do what Yah has forbidden? Or not do what he’s commanded? Does he want you to eat catfish? Profane the Shabbat? Keep C & E and Halloween?

It is a test from Y’hovah, to see if you’ll test the spirits of the prophets. 

Beloved, believe not every ruach, but try the ruachot whether they are of Eloah: because many false nevi’im are gone out into the world. [2] Hereby know ye the Ruach of Eloah: Every Ruach that confesseth that Yeshua haMashiyach is come in the flesh is of Eloah: [3] And every ruach that confesseth not that Yeshua haMashiyach is come in the flesh is not of Eloah: and this is that ruach of antiMashiyach, whereof ye have heard that it should come; and even now already is it in the world. [1John 4:1-3]

This doesn’t say that the spirit will deny that Yeshua is Y’hovah, but that it denies the humanity of Yeshua. This is a reference to the Gnostic heresy that a fleshly body would defile the Spirit of Y’hovah. How a created thing (flesh) could defile Y’hovah himself is beyond me. He is ultimately holy, and cannot be defiled. If he could be defiled by contact with sinful flesh, then he cannot indwell you or me or even our fellowship in his Torah. To the Gnostics, flesh was equated to sin. Here’s what W1828 says about 

GNOS’TIC, n.  nostic. [L. gnosticus; Gr. to know.]

The Gnostics were a sect of philosophers that arose in the first ages of Xianity, who pretended they were the only men who had a true knowledge of the Xian religion. They formed for themselves a system of theology, agreeable to the philosophy of Pythagoras and Plato, to which they accommodated their interpretations of scripture. They held that all natures, intelligible, intellectual and material, are derived by successive emanations from the infinite fountain of deity. These emanations they called oeons.

Y’hovah commands that we put that false prophet to death. Remember that the passage’s context has us in our own land, not in exile. He is very serious about keeping us from idols and idolatry, which is ‘spiritual adultery’. 

Vv.6–11 make the same pronouncements about our siblings and friends. If anyone comes to you while in exile to entice you to follow after other elohims, raise the alarm among the brethren and get that one out of your congregation. When we are baAretz, in the land, in the Kingdom we will fulfill these scriptures to the letter. We will stone the blasphemer and the false brother. If it is a near kin, it will be a mercy for you to throw the first stone, for you will aim to make his pain less by killing or rendering him unconscious immediately. The point of the severity of this judgment is to deter the same crime in Yisrael (v.11). This will be done in the Kingdom. It will be another reason haSatan will use to entice the ‘for show’ Sukkoth-keepers in the quick gathering of the Gog uMagog rebellion at the end of the Messianic Era (Rev.20.8-10). 

Vv.12–18 tell us how to address allegations of idolatry that come to our knowledge. We are to diligently seek the truth. If the allegations are true we are to treat it the same as the others, stone them to death, and burn all their possessions to keep Yisrael clean. This is essentially what Yisrael was to do in Yir’cho as they came into Canaan. Notice the admonition to not let any of the booty ‘cleave to thine hand.’ The incident at Ai was an example of what could happen if even one of you despised this instruction. This MAY BE an illustration of what will come down in Washington, D.C., if Roe v. Wade isn’t overturned. After offering over 100 million babies on the Tophet altar to Molech and Ishtar, a fiery judgment from Y’hovah would be fitting. If you want Y’hovah’s blessing, you need to heed his admonitions to put false religious systems out of your life. They will influence you, even if you try to insulate yourself from them. Q&C

Dev.14 – Don’t cut yourselves; don’t shave that unibrow. You’re SUPPOSED to be peculiar. That’s what holy means – set apart, different from everyone else, PECULIAR! In that vein, we are to eat only clean flesh foods – no abominable things. We can eat a lot of stuff, so the commandment is NOT onerous. In 12.15 we saw a blessing for eating clean foods. Here in v.4 – 20 we are made aware of exactly WHAT is clean, and what is not. V.21 shows us the reason the people died after eating the quails (Num11.31-34) – they were not to eat what died of itself. That is a good way to contract a dread disease. The people died because they lusted so for flesh that when it came to them they didn’t follow the laws of clean/unclean and eschew that which had died of itself. I also think from the tenor of the passage that they died because they ate the flesh w/o pouring out the blood. 

The last bit of v.21 seems to be an, “Oh, by the way …”, because seething a kid in his mother’s milk doesn’t seem to fit in the passage. It would be OK to eat a kid or it’s mother, as they are both clean to eat and that is the general tenor of the passage. I think it is here to bring the ‘set-apartness/peculiarity’ of Y’hovah’s people in their clean food full circle. We are not only to eat ONLY that which Y’hovah declares clean. We are also to ensure it is done in a set-apart manner. If we go back to the last 4 verses of last week’s portion, we can see what I’m talking about

29 When Y’hovah Elohecha shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land; 30 Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. 31 Thou shalt not do so unto Y’hovah Elohecha: for every abomination to Y’hovah, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. 32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it. (Deut.12.29-32)

Seething a kid in his mother’s milk was a pagan Canaanite practice, they believing that sprinkling the resulting liquid on their fields would appease their gods and ensure a good crop. 

Clarke’s Commentary explains,

“It was a custom of the ancient heathens, when they had gathered in all their fruits, to take a kid and boil it in the milk of its dam; and then, in a magical way, to go about and besprinkle with it all their trees and fields, gardens and orchards; thinking by these means to make them fruitful, that they might bring forth more abundantly in the following year.”

From Gill’s Exposition, as quoted at 

Maimonides and Abarbinel both suppose it was an idolatrous rite, but are not able to produce an instance of it out of any writer of theirs or others: but Dr. Cudworth has produced a passage out of a Karaite author (i), who affirms, “it was a custom of the Heathens at the ingathering of their fruits to take a kid and seethe it in the milk of the dam, and then, in a magical way, go about and besprinkle all their trees, fields, gardens, and orchards, thinking by this means they should make them fructify, and bring forth fruit again more abundantly the next year:” and the Targum of Jonathan on Exodus 34:26 seems to have respect to this, where, having paraphrased the words as here quoted above, adds, “lest I should destroy the fruit of your trees with the unripe grape, the shoots and leaves together:” and if this may be depended upon, the law comes in here very aptly, after the feast of ingathering, and the bringing in the first fruits of the land into the Lord’s house.

Respected commentators of both Yehudi and Xian tradition show the pagan nature of this practice and Devarim 12.29-32 explains why. I think I’ll get a cheeseburger.

Vv.22ff deal with the tithe. PLEASE notice that this tithe and its purpose is given in juxtaposition to the heathen practice that Y’hovah condemned in v.21 (for the 3rd time; Ex.23.19 is a requirement of the Covenant, 34.26 restates this part of the Covenant AFTER the transgression, which was to bow to the Egyptian gods Apis and Hathor; were they mother and calf?). We bring the tithe so that the NEXT harvest will be at LEAST as plentiful as THIS harvest! Why did the heathen seethe their kids in their mother’s milk? 

The tithe is on the increase – the net, not the gross income. In an agrarian society, the increase is that which remained after all the expenses were paid. In today’s society, it means that which is yours after YOUR expenses. These include taxes, medical, household, etc. expenses. About ‘income’, W1828 says 

“the profits of commerce or of occupation; the interest of money or stock in funds.”

But about ‘increase’ it says, 

“1.  Increment; profit; interest; that which is added to the original stock.” 

NOT what you trade for labour, (pay from a job), but what you get as return from investments. Tithes were to be brought in kind, the increase of your flocks or grain. If you lived a great distance from Yerushalayim, you could sell your grain or livestock and carry current money and then purchase what you needed to celebrate before Y’hovah at the Feast. 

Once again there seems to be a carte blanche in v.26 on what we may eat at the Feasts until we read the details. It says, ‘whatsoever thy soul lusteth after’, but then goes on to elaborate, ‘oxen, sheep, wine, strong drink.’ It seems kind of silly to think that Y’hovah would lay down laws about what we may eat and then allow us to break his law right in his face, doesn’t it? But on Easter Sunday (a non-Torah celebration) we’re supposed to celebrate Y’hovah Yeshua’s resurrection with a pig? Seems unlikely to me. I COULD be wrong … but I DOUBT it. 

Vv.27-29 deal with our obligation before Y’hovah concerning the Levite within our gates. We are to provide for his enjoyment of the Feasts – all of them. We are to lay up our entire tithe every 3rd year for the purpose of providing the needs of the Levites, widows, orphans and strangers that live within our gates. 

I think that this has a very great bearing on the passage in 1Cor.11.17-34, which deals with the ‘love feast’, where many Corinthians were providing for their own enjoyment and nourishment, but not providing for the needs of the poor among them (v.21). Now, I doubt that many from Corinth made the trip 3 times a year to Yerushalayim, so this was probably done with the kahal in Corinth. I think that the reason many ‘slept’ among them is that they starved in the midst of their brethren’s plenty. The example Sha’ul gives is of the Pesach Feast, but I think it could apply to any of Y’hovah’s presentation feasts – or even Shabbat onegs. While this has been seen historically in the church as the ‘unworthy’ dying before his time, it can be read as the ‘unworthy’ being the cause of another’s untimely death, the operative verses being  

21 For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. 

29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning Y’hovah’s body. [30] For this cause many are weak and sickly among you, and many sleep. [1Cor.11:21, 29-30]

Y’hovah’s body is the kahal, is it not? See the juxtaposition of hungry and drunken? If we eat until we are gluttonously stuffed, like a man drinks until he’s drunk, and care not a whit about our brother who is starving or thirsty, have we not filled this passage full? Drunkenness here speaks of overindulgence in general, I think. I’d love to see this in the original Hebrew, as I think it would support me here. Again, I COULD be wrong … but I DOUBT it. I think this was plain to Sha’ul and the Corinthians, but today has become ‘sod’, due to centuries of bad, dispensational interpretation.  Q&C

Dev.15.1 – 6 – This passage deals with the sabbatical year of release to Hebrew servants. This was NOT intended to be the norm in Yisrael. The norm is seen in v.6. But it could happen that a Hebrew could walk contrary to Y’hovah’s halacha and be reproved with loss of freedom and property. It was Y’hovah’s intention that chol Yisrael be the head and not the tail. If they would diligently hearken to his Torah it would be hard to find even a stranger or a pagan in need – THAT’S how much Y’hovah would bless their obedience. I preach to myself, now, so don’t take this personally. If we are in debt, we are NOT following Y’hovah’s halacha as he commands. We need to examine ourselves, see where we are NOT in compliance with his revealed will – Torah, Nevi’im, Kethuvim and B’rit Chadashah. When we find a place where we are in sin, we need to repent and resolve to obey. Then we need to resolve to get out of debt, so we are free to obey him when he commands us to ‘GO!’ Q&C

Yirem’Yahu 23.9-22 – Sorrow and bitterness (lamentation) have overtaken the prophet because of the hearts of the other prophets and priests of Y’hovah in Yerushalayim. The whole land is full of adulterers and idolaters (same thing) and they seem to have gone over to the ‘dark side’ in v.10. The prophet and the priest are profaning the House of Y’hovah, as the pastors and teachers are profaning Y’hovah’s kahal today. Not all, but most. As it was in Jerry’s day, so it is today. Biblical history = prophecy of the end of days. Since the willfully blind are leading the willfully blind, Yah sends another obstacle for them – he makes their soles wet and the paths slick, so they’ll fall down in the mud. They are working hard to take part in their paganism, and Yah makes it hard for them, but they press on toward the mark of the low calling of the shadim. Their reward from Y’hovah for their vigilance to follow the devils is to send them into exile. 

The false prophets are telling the people who think Y’hovah is nothing that Y’hovah will still bless them. KJV says they despise Y’hovah (v.17). Despise = to hold in contempt, to think of no worth, useless and powerless. These people obviously think they are going after Y’hovah or they would not be interested in the prophet’s promise of his blessing. They have fallen into syncretism without even knowing it because their watchmen are not warning them of it. Because the prophets and priests are every bit as guilty, and in fact are the cause of the people going after strange elohims, they get to drink the preparation for the adulterous woman in Dev.24.

Y’hovah warns the people once again not to listen to the false prophets, but they want to have their sin and their blessing too. Reminds me of that verse from Keith Green, 

Bless me Lord, bless me Lord, you know that’s all I ever hear.

Noone aches, noone hurts, noone even sheds one tear.

But He cries, he weeps, he bleeds,

And he cares for your needs.

But you just lay back and keep soaking it in.

Oh, can’t you see it’s such sin?!

Unfortunately, we can’t, because our preachers keep telling us we don’t have to keep Torah. It’s been done away, don’t you know? Nailed to the tree with Yeshua. Noone is listening for Y’hovah’s counsel. None perceives his Word. 

Does v.19 sound like what happened in New Orleans in August of 2005, or on the East Coast in 2012 or in So. Carolina in 2015? Remarkable. Do you suppose that this is written for us today? V.20 comes right out and says so! He is telling us that the prophets who call themselves prophets and do not warn the people, but bless them, are not His prophets – he didn’t send them. These self-proclaimed prophets are going to receive the reward for their neglect of the prophet’s duty – to be a watchman, to warn the people of their impending judgment and need of repentance. There ARE a number of faithful watchmen performing their duty to Y’hovah and his kahal today. But their voice is like Ruach’s against the din of the world’s system: still and small. 

I’ve said some things today that could be misconstrued by wicked men as inflammatory to treason and riot. All I’ve done is observe trends and connect dots. I have not prophesied in the foretelling sense, nor urged anyone to illegality or unlawful acts, but evil men may twist my meaning to say what they need to make themselves look righteous in their tyranny, either personal or general. May Y’hovah destroy the evil intents of their god’s wicked heart. Q&C

Tehellim 130 – Why does it take us being in the depths before we recognize our need and call on Y’hovah for his deliverance? Fortunately, Y’hovah does not hold the confessed and forgiven sins of his children against them – he doesn’t mark their iniquities. Did he, none could stand before him. The reason he forgives is so we will fear him. To fear Y’hovah is the opposite of despising him. When we fear him, we consider him and his ways in all we do. When we despise him, we don’t ever think of him and what he commands. 

When we enter the ‘darkness’ part of the day of Y’hovah (in the next few weeks, maybe?), we will be diligently watching for the morning, watching for the morning. David’s soul was after Y’hovah more than that. It is in the morning that Y’hovah will deliver us from our iniquities and mercifully redeem us, Ephraim and Yehuda, from exile.  Q&C

Mattityahu 7.15-27 – Wolves in sheep’s clothing, false prophets, is what the Torah and Haftarah were about today. Notice please, that we are to check the fruit of the prophets. We are not told to check the fruit of every brother. The reason for this is that the prophet will influence groups of people, not just himself and his immediate acquaintances. As we saw in our portions from YirmeYahu and Tehellim today, the false prophets tell us that we can walk in Torahlessness and still be blessed of Y’hovah, and then David alludes to these same false prophets as they who “watch for the morning, watch for the morning.” I take that to mean that they are looking to the Kingdom and olam haba, but are missing the evil days that we will have to endure to get there: they tickle itching ears, telling people who will rely on their word instead of Y’hovah’s more sure Word of prophecy, that they will escape the calamity that’s coming. If a prophet says he’s a good tree, but all you get from him is this kind of bracken, you have a pretty good idea that he’s a liar and not a prophet from Y’hovah. A prophet brings warning of calamity to come so that Y’hovah’s people will be ready for it. This doesn’t take a lot of discernment, just attention to detail. 

The false prophet has broken the 3rd commandment, taking Y’hovah’s Name in vain. The parable in vv.21-23 is speaking directly to the false prophet’s audience. If a prophet says, “Y’hovah has told me such and so will happen”, watch to see if what he says happens. If it doesn’t, you know. V.21 says that those who say they prophesy in Y’hovah’s Name are not necessarily true prophets. Yeshua says, “I never knew you. Depart from me, ye who work iniquity.” Iniquity = Torahlessness. If a prophet tells you that you can do as you please w/Y’hovah’s Word and still get Y’hovah’s blessing, he’s a liar and a false prophet. 

Vv.24-27 are the parable of the houses built on a deep, bedrock foundation or on sand. This is also an illustration of houses built by prophets of Y’hovah and false prophets. It is up to us to decide whom to follow and on what we build. If we hear Torah (in its most general sense – all of scripture) and do it, we are building on the rock – and that Rock is Messiah.  But if we know to do right and we do it not, we will not withstand the evil day. 

This parable is just more evidence of the folly of the pre-trib rapture. Why build on rock if I don’t need to worry about the tribulation to come, which is likened to the storm. Yeshua is telling the kahal/ecclesia that they are in for a fall of momentous proportion. The NAE president who  ‘fell’ a few years ago is yet another wake-up for the kahal. Here’s hoping it does its job. I think the majority of Xianity slept through the alarm.

Here’s my commentary for all these verses from my study on “The Life of Yeshua haMashiyach”. This may repeat a bit. If it seems REALLY familiar, you must have been with us last week, when we discussed the SoM of which these verses are a part.

Matthew 7:15-17, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. 16Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.”

The interpretation here is pretty straightforward. We are to be on the lookout to keep false prophets out of our midst. And we’ll know a false prophet by the outcome of their prophecy. Is it true? Did it happen the way he said it would? Does it fit the character of the Creator Elohim of the universe?  If not, stone them without the gates. 

This does not apply simply to foretelling or predictive prophecy. It also deals with forth-telling or expository prophecy. Is the word from the pulpit (or that guy on the mic who keeps spouting off) in accord with the word of Elohim and the character of Elohim? What kind of fruit do you see in the preacher’s life? Does it meet the test of 1Jn.4.1? How about in your own life? Do you compare scripture with scripture, things spiritual with things spiritual? Or do you look for a scripture that can be twisted to say what you want it to say and support your lusts thereby? Are you a false prophet? What saith your fruit?

We have been warned that antiMashiyachs are all over the place. They had already crept into the assemblies in Yochanan’s day. How much more prevalent must they be today, so far removed in time from the source? Stay in the true Word of Elohim so you’ll know a counterfeit when he shows his ugly face. Try the spirit of the prophet and the spirit behind his teaching. If it doesn’t stand the sniff test, if something smells rotten, beware. If it doesn’t stand the comparison test, rebuke that spirit and get it out of your life. Then warn as many as will hear you.

Matthew 7:18-20, “A good tree cannot bring forth evil fruit, neither a corrupt tree bring forth good fruit. 19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20Wherefore by their fruits ye shall know them.”

If you are rooted in the Word of Elohim, sustained by the Root of Jesse (Is.11.10), abiding in the vine (Jn.15.1-7), you will produce fruit to the Kingdom of Elohim. Notice that in Jn.15.2, there are those branches that are in the vine, but do not bear fruit. These the Father takes away. They are suckers, they drain the life from the vine and don’t add anything to it. This is what is removed in the purging. Notice that it does not say that what is purged is cast away, gathered up and burnt. It says that what does not abide in him is cast away and gathered by men and burned. You can be a Xian, in Mashiyach, but not a disciple of Yeshua. There are many of these, especially in these last Laodicean days. The time will come when these will be removed and put where they can no longer drain the vitality from the vine and the good branches. But since they are in Mashiyach, they will not be cast away. They will spend eternity with Mashiyach without reward. Inheritance is what we get because we are adopted children. Rewards are what we get for our service in Mashiyach. All who are in Mashiyach will inherit eternal life. Only those who abide in Mashiyach will receive rewards. What does your fruit look like? Do you have any? 

What does a tree in scripture symbolize? Trees are nations. The olive tree signifies Yisrael in belief. The fig tree symbolizes Yisrael in unbelief. If the tree bears no fruit, it is cut down and thrown into the fire. That refers to a nation. Individuals are seen in Jn.15, nations in Mat.7. Do not confuse them, or you will hold to false doctrine. An individual is adopted. A nation is a group of individuals. That nation whose Elohim is Y’hovah is blessed (Ps.33.12). That is why America was blessed for so long, and why she is being cut down to be thrown into the fire now. She, as a nation, has forgotten Y’hovah, though there are still many individuals who serve him. They will be rewarded, but the nation will soon be plucked up and removed, unless a true revival happens by Elohim’s mercy and grace. I would have revival, but I think that America’s vial is almost full (Rev.15.7-8). 

Matthew 7:21-23, “Not every one that saith unto me, Master, Master, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22Many will say to me in that day, Master, Master, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”

Don’t just say that you are saved; be sure of it. False prophets and false professors will get the same inheritance – death. Your faith does not depend on your emotions, how you feel at the moment, or any work of righteousness you perform, or a sinless life. If it did, you would need to be saved hundreds of times a day. In fact, it is not even your faith that saves you, but the faith of Y’hovah Yeshua haMashiyach (Gal.2.16, Rev.14.12). Just because a person says, “I am a blood-bought, spirit-filled, prophet of Elohim and I perform all sorts of miracles” doesn’t make it true. What did Yeshua say in the previous verse? Mat 7:20, “Wherefore by their fruits ye shall know them.” So be a fruit inspector, especially your own fruit (7.1-5). What does the fruit look like in your life? Are you in the vine? Where is your abode? How tragic it would be if you lived and learned of the Bible, but never got to know the Author. 

‘Not everyone that saith Master, Master, but he that doeth the will of my Father’. What is the will of the Father? 2 Peter 3:9, “Y’hovah is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.” This is the simplest statement of the divine will, the very essence and the bare minimum – repentance. And the outcome of repentance can be seen in 2Chron.7.14, 30.9, Is.55.7, Zech.1.3, Lk.15.7, Job.22.23, Jer.24.7, Lam.3.40. If this is not the attitude of our hearts when we come before Y’hovah to confess, we are wasting our breath. We must truly repent before we can expect to be forgiven. Does this ensure that we’ll never do the same thing again? No way, dude. But the shorter we keep our accounts with Elohim the easier it will be to get on with the rest of his will. 

Psalm 40.8 tell us specifically what the will of Y’hovah is, “I delight to do thy will, O Elohai. Thy Torah is in my heart.” His Word is his will. Jms. 1.22 is the Brit Chadashah equivalent, “But be ye doers of the Word, and not hearers only, deceiving your own selves.”

The first thing Elohim wants from us is repentance; the next thing he wants is compliance. After we’ve turned away from our sins and iniquities we are facing in the right direction and can actually comply with the divine will. We can now be made more like Yeshua and bear much fruit. It is up to us to lead people to him, and it is up to the Ruach ha Kodesh to convince them of their need for the Saviour. If we are led by the Spirit of Elohim we will bear witness to Yeshua. If we are not bearing witness to Yeshua, it follows that we are not led by the Spirit. Rom.8.13-17, Gal.5.16-26.

Matthew 7:24-27, “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.”

The difference between these two types of men is in what they did with the Word of Elohim. Hearing the Word of Elohim is not enough. It is in the doing that a man is adjudged wise by Elohim, not hearing only (Jam.1.22-25). The word for rock here is petra which means a mass of rock, bedrock. If you can dig your footer into bedrock, there’s nothing short of an act of Elohim that will take that building away. The same is true of your life and the Word of Elohim. If you base your life on compliance to the Word of Elohim, as simply understood as it can be done correctly, you will never waver in your faith, come hell or high water (this is where that saying came from). But if you base your life on the shifting sands of emotions or fashions or cultural whims or momentary fads, the smallest breeze will knock you down. Witness western civilization, and American civilization in particular, over the last 40 years. It’s a house of cards waiting for the wind to shift. When that happens it will all come down, and great will be the fall of it. 


End of Midrashic Study

Shabbat Bible Study for October 20, 2018

Shabbat Bible Study for October 20, 2018

©2018 Mark Pitrone and Fulfilling Torah Ministries

Year 3  Sabbath 25

Devarim 11:26-12:19 – YeshaYahu 54:11-55:6 – Tehellim 129 – Luka 6:20-49


Devarim 11:26-32– I didn’t count how many times Y’hovah commanded compliance with his Instructions in the last chapter or two, but it didn’t take Moshe more than 6-8 minutes to say and I seem to remember at least 3 injunctions of the ‘enabling clause’, “I am Y’hovah Elohecha, who brought you out of bondage in Egypt.” Here, he is calling on us to take the choice. Will we answer the call in the affirmative for blessing? Or will we choose to despise Y’hovah and thereby choose his curse? Of course, evangelical Xianity has taught us for millennia that obedience to Torah is a curse. Have they never read the end of this chapter?!

26 Behold, I set before you this day a blessing and a curse; 27 A blessing, if ye obey the commandments of Y’hovah Elohechem, which I command you this day: 28 And a curse, if ye will not obey the commandments of Y’hovah Elohechem, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known. 

Disobedience to Y’hovah’s Word, turning aside from his Way, is idolatry. Acts 9 is about the Way against which Rav Sha’ul got the ‘letter of Marque and Reprisal’ to take Damascene Netzarim bound to Yerushalayim for trial. Rav Sha’ul came face to face with his own covetousness, which is idolatry. Moshe gives the instruction that the blessings will be announced from Mt. Gerizim and the curses will be pronounced from Mt. Ebal on the western side of Yarden, near Shechem. Here is what the commentary in TSK has to say about Mounts Ebal and Gerizim:

Gerizim: Gerizim and Ebal, mountains west of Jordan, and in the tribe of Ephraim, are opposite, or parallel to each other, extending from east to west; mount Gerizim being on the south, and mount Ebal on the north. They are separated by the beautiful valley in which Shechem or Nablus is situated, which is only about 200 paces in width. Both mountains are much alike in length, height, and figure; being about a league [about 3 miles] in length, in the form of a semicircle, and so steep, on the side of Shechem, that there is scarcely any shelving. Their altitude appeared to Mr. Buckingham nearly equal, not exceeding 700 or 800 feet from the level of the valley, which is itself elevated. But though they resemble each other in these particulars, yet in another they are very dissimilar; for, says Maundrell, “though neither of the mountains has much to boast of as to its pleasantness, yet, as one passes between them, Gerizim seems to discover a somewhat more verdant, fruitful aspect then Ebal. The reason of which may be, because fronting towards the north, it is sheltered from the heat of the sun by its own shade; whereas Ebal, looking southward, and receiving the sun that comes directly upon it, must by consequence be rendered more scorched and unfruitful.”

Hence the very appearance of Ebal is of a curse, barren and dry; while Gerizim’s is of blessing green and better watered. Before very long in the land, Israel began to go her own ways and brought Y’hovah’s curse on herself – the very curse YirmeYahu laments about in the book of that name.

12.1-19 – Moshe begins to enumerate the chukim, mishpatim, and mitzvoth that Y’hovah expects Yisrael to guard (shamar) in the land. The first thing he commands is the destruction of all the groves and high places of the Canaanite religions. V.3 is a command to ‘hew down’ the graven images. ‘Hew down’ is from Strong’s #

H1438 גדע gada` gaw-dah’ a primitive root; to fell a tree; generally, to destroy anything:–cut (asunder, in sunder, down, off), hew down (NOT Hugh Downs, the ‘voice of NBC’ in the 60s and contributor to ABC’s 20/20 show in the 70s and 80s 😉 ).

If it is being felled, the graven image must have been carved from a standing tree; I think it was a phallic symbol and reckoned a god in Canaan and other pagan societies. An obelisk is a representation in stone of the same thing. The tallest building in Washington, D.C. is the Washington Monument obelisk, which MUST be the tallest building in the District of Columbia by federal law. I truly think old George Washington would spin in his grave if he knew that the monument bearing his name is a phallic symbol and by law no building can be taller – that it is, and will always be, the highest ‘high place’ in America’s Capital City. Shades of the Illuminist Masonic influence on DC’s design. Had Washington been alive, he’d have sharply protested the whole thing. The city is centered on a pagan idol. Y’hovah commanded Israel to destroy all such places baAretz, in the land. No Torah-observant believer in Messiah would have had any part in building it, and we are not to do anything like it and say its purpose is to worship Y’hovah Elohenu. 

Vv.5-7 – We are to tear down the pagan groves, high places and idols in Y’hovah’s land in vv.1-4, and go up 3 times every year to celebrate our harvests and bring our tithes of those harvests into his storehouse in the place in which he would place his Name. V.5 is the first of 6 times in this chapter [vv.11, 14, 18, 21 & 26] that the phrase, “the place where Yhwh Elohecha shall place his Name”, is used or alluded to. I think he was trying to drive the point home. When he repeats himself, he is being emphatic. When he repeats himself repeatedly, it probably ought to be even MORE scrupulously obeyed. 

The tithe in that storehouse was specifically for the widows and orphans, who have no ‘covering’ (husband or father), and Levites, who have no inheritance, to subsist on. If chol Yisrael were honoring Y’hovah in these commandments, there would be no abject poverty in Yisrael; even the widows, orphans and Levites would have plenty to hallel Y’hovah for, if they understood it was provided by the graciousness of Y’hovah and the obedience of their brethren to the commands of their gracious Elohim. In Israel they were entitled to it by the gracious provision of Y’hovah, but they were not to have an entitlement mentality, such as is so prevalent in society today.

Vv8-9 – While in the Wilderness, they had certain customs that they were free to do in their own ways, but once baAretz, they would have to abide by Torah’s commands in these regards. Schottenstein’s Chumash has a good comment on these verses on pg.83, first paragraph.

Vv.10-14 – So, while they were outside their inheritances and when there was no set place for the Mishkan or a Beit haMikdash, they could offer some freewill offerings on private altars, but once Y’hovah permanently placed his Name on a place, only THERE could offerings be brought. When a man went up to offer and to celebrate the Moedim of Y’hovah he was expected to bring his entire household with him, including his servants. They would have to leave the homestead unprotected and trust Y’hovah to guard against loss. If they drove all the Canaanites out and everyone went up for the feasts, there would be noone around to steal from them anyway, right? 

Vv.15-16 – But all flesh food did NOT have to go to Yerushalayim for offering. If an Yisraelite wanted to have a party, or some guests over for dinner, or just felt like some flesh food, he could butcher the clean animal on his own property as long as he remembered to properly bleed it on the ground and remove the innards and the fat, which Torah tells us are Y’hovah’s. This is NOT an offering, just dinner and usually a special occasion with family and/or friends. 

Vv.17-19 – Those tithes of our harvests were NOT for us to eat at home, but in Yerushalayim during the moedim. When we took our tithe for the widows, orphans and Levites up to the storehouse, we also brought up our tithe that we set aside for our family’s enjoyment at the moedim. All the moedim were celebrations of harvests and the tithes did not gather dust or mold while waiting for the festival to arrive. When harvest was complete it was moad time. We set aside 10% of the increase of our crops so that we could enjoy the feasts of Y’hovah, and so that those with less successful harvests than ours could enjoy them, too. And, finally, we are enjoined to NOT forget the Levites that live among us. Q&C

YeshaYahu 54:11-55:6 – The afflicted and comfortless refer to exiles. Isaiah is telling the exiles that if they make teshuvah, and follow in his way, their exile will end. Y’hovah will deliver them from their affliction and into Mashiyach’s Kingdom, a time of reward for their faithfulness. He tells them much the same thing in ZephanYah 3, where they begin in exile and end in the city of Yerushalayim and Zion 

12 I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of Y’hovah. 13 The remnant of Yisrael shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make afraid. 14 Sing, O daughter of Zion; shout, O Yisrael; be glad and rejoice with all the heart, O daughter of Jerusalem. 15 Y’hovah hath taken away thy judgments, he hath cast out thine enemy: the king of Yisrael, Y’hovah, in the midst of thee: thou shalt not see evil any more. (Zeph.3.12-15)

Afflicted and poor = exile. When the exile trusts the Name of Y’hovah, the remnant (not all Israel or all Xians) shall see deliverance from sin, will speak the truth and be able to sleep in comfort and confidence. When you see singing, shouting and rejoicing it signifies that the exile is ended, and when he says we will see no more evil it means we will never see exile again. Peace will come to us when we’ve been taught Torah by our King, when we teach Torah to the nations and live Torah as a matter of course. This will be the lot of the resurrected in Mashiyach’s Kingdom. 

The righteousness of v.14 is Torah observance, which will be established in and around us, so that we will not oppress or be oppressed by anyone because we will not know fear and terror will not come near us. Why do you suppose Y’hovah uses these words for our comfort? Do you suppose he knows that terror will be the normal way of life in the end of days, and that those who try to terrorize Torah-keepers will have a come-uppance at the hands of King Mashiyach? V.15 is a promise that those who would terrorize us will be gathered for his judgment, but HE won’t summon them – their political/religious masters will gather them to attack the Land and the Torah-keepers there and those terrorists will fall before us, like in

8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom as the sand of the sea. 9 And they went up on the breadth of the earth [land?], and compassed the camp of the saints about, and the beloved city: (Rev.20.8-9a)

To form the weapons that will be used in that day, Y’hovah has called the smith (haSatan) that stokes the forges’ fires and to build the instruments of destruction, but those weapons are the ones Y’hovah will use against the terrorists, because there is no weapon devised that can harm us and no tongue that wags against us will be able to condemn us. Y’hovah will shut their mouths and weaken their hands against us. WE will condemn THEM. The battle is SPIRITUAL, and Ruach haKodesh that lives in YOU is infinite orders of magnitude greater than the Adversary and all of his imps, combined.  

 55.1-6 – “OY!” is how this chapter begins. The exclamation is to the plenty that the prophet sees after the trouble he just saw the remnant go through. The prophet is seeing the reward that comes for their trusting faithfulness to Y’hovah’s Torah and the Ruach that carried them through in the face of seemingly insurmountable odds. These who remained true to Y’hovah had done exploits and will see rest and comfort in the Kingdom of our Mashiyach and in the New Earth and Heavens to come, the olam haba. Were you thirsty in the end of days? Did you ‘hunger and thirst’ for righteousness? You shall be filled with the water of the Word, with food, milk and wine to your heart’s content and you will not have to bribe someone to get a morsel of bread; in fact, I think the Kingdom’s economy may be cashless and barter based. We will not get what isn’t food, like we get today, but food that will actually sustain our body and our soul. We won’t labor for the garbage goods that we get now, but will receive good quality products for a good quality job performed. As we hearken to (shama) and live (shama) [it literally says listen, listen, as in Hear and do] Torah, we will garner its blessings,

3 If ye walk in my statutes, and keep my commandments, and do them; 4 Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. 5 And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely. 6 And I will give peace in the land, and ye shall lie down, and none shall make afraid: … 9 For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you. 10 And ye shall eat old store, and bring forth the old because of the new. 11 And I will set my tabernacle among you: and my soul shall not abhor you. 12 And I will walk among you, and will be your God, and ye shall be my people. (Lev.26.3-6, 9-12)

V.3 says that shama-ing; actively and intelligently listening = to come to Y’hovah = to live, and once you’ve done that, he will covenant with you the ‘mercies of David’. I think that David, in this light, speaks of King Mashiyach, as all kings of chol Yisrael, the 12 tribes, are likened to David. Vv.4-5 show that to us. Y’hovah has given us King Mashiyach for a witness to the people, a leader and commander. As we see in Rev.19, Mashiyach will come to defeat the armies of the earth in the land of Israel. The nations that sent armies against Y’hovah Yeshua, the Mashiyach ben David, will send embassage to make peace [after their armies are destroyed by the Word of Yeshua’s mouth (2-edged sword)], and he will accept their tribute and homage. We can only seek him in this life, as there is no other life promised to us. You have until your last breath to call on him for his deliverance from your bondage to sin – he will in no way, shape or form cast one out who repents of his sins and confesses them to him as sins against him and only him. When you get serious, he stands and waits for your humble reliance on HIS provision of Yeshua and his blood on his tree for your sins and he is right there to receive you to himself. If you haven’t repented yet, do so now. Who knows how many more breaths you have left? Y’hovah alone knows. Certainly not you or me. Q&C

Tehellim 129 – In vv.1-3 Yisrael calls out to Y’hovah for deliverance from her affliction – exile. From her youth as a nation in Egypt, she has been afflicted because she has turned away from Y’hovah’s Way and gone her own way, but even at that she has not completely forgotten Y’hovah’s promise of blessing if she would make teshuvah and start trusting him. By David’s time, Yisrael had turned away and returned as a nation dozens of times. Each time we turned away, he brought warnings and judgments to cause us to turn back, and each time we rebelled again. The stripes that we received from our Adversary got to be like furrows in a field – in fact, the stripes that Yeshua received were so bad that he looked like a plowed field, broken up, disked, plowed, and ready for seed. But Y’hovah has always been faithful to forgive us and accept us back when we turned from our own ways and returned to his Way. As the Prodigal’s father was constantly on the lookout for his son’s first step back toward him, so has Y’hovah always been watching for our return. 

In v.4, Y’hovah hears our humble prayer of repentance and call for deliverance from our exile, and he cuts the cords; breaks the bands of bondage to our sin and sends his deliverer, Yeshua haMashiyach. While delivering us in v.5, he confuses and confounds all those oppressors who hate Zion, not the political Zion of the enemy, but the Biblical Zion that Y’hovah promises to his faithful children. In vv.6-8 He makes those who hate Zion as thatch on a rooftop. That straw is of little use agriculturally. It would be useful as it grew to bring forth seed for planting and eating, but afterward, or if it withered due to scorching heat and lack of rain, its only use was to buffer us from storms, perhaps to be used as bedding or binder to make bricks. Same with those who have oppressed Yisrael and who WILL oppress Yisrael until we make teshuvah and Mashiyach comes to deliver us. The oppressors have never been blessed of Y’hovah or of any of his who happen by, for noone but the oppressor thinks them worthy of Y’hovah’s blessing. And even then, they do not want the blessing of Y’hovah on themselves, but they want to have the product of Y’hovah’s blessing from faithful Yisrael. They WANT the product of Y’hovah’s blessing, but not Y’hovah who gives it to his faithful servants who meet the requirements of receiving that blessing. Sounds like the slaves of socialism, doesn’t it? They say, “It’s not FAIR that you have so much and I have so little! You’ve been lucky! You need to share the wealth!” Socialists are jealous and lust for the blessings acquired by work. Fascists use the socialist’s jealousy and covetousness to acquire their legal, though unlawful, power over the faithful. What the socialists need to do is get off their fat rumps and work for it, like the prosperous did. The financially prosperous have EARNED their comfort, as the spiritually prosperous have earned their temporal blessings. 

What is it that Y’hovah requires of us in order that we can receive his blessing? He expects obedience to his Torah instructions. Everyone wants 

4 …rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. 5 And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely… 6 peace in the land, and ye shall lie down, and none shall make afraid … 9 respect, … fruitful, … multiplicity … 10 shall eat old store, and bring forth the old because of the new. (Lev.26.4-6, 9-10 edited) 

Everyone wants the blessing, but only a few; a remnant; are willing to do what Y’hovah requires to receive it. Q&C

Luka 6.20-49 – This is Luke’s condensation of Yeshua’s “Sermon on the Mount”, the micro SoM. My study of the Sermon on the Mount centers on Matt.5-7, the macro SoM. I will go point by point from Luka and bring my notes from Matt 5-7 to bear on it. Luka is truly a condensation, even the verses are truncated somewhat, but the content is almost exactly the same.

V.20 – Blessed poor, for yours is the kingdom of God.

Matthew 5:3, “Blessed the poor in spirit: for theirs is the kingdom of heaven.

Yeshua preached the KoH/KoG, and the designations seem to be interchangeable. Does Yeshua say only the poor here? No, he says the poor in spirit. A man can be exceedingly rich and yet be poor in spirit. The attitude is what’s important here. Yeshua is implying that rich men usually trust their wealth more than they trust Elohim. Those who trust in their wealth will not be a part of the kingdom of heaven, while those who trust in Elohim will be. The Greek word xlated ‘poor’ speaks of the destitution of a beggar. When we come to Elohim as beggars, having nothing in ourselves to merit his favor and mercy, that is when he will use us. That is when we are saved, when we become a part of the Kingdom of Heaven. It is that type of humility that saved Na’aman, the Ninevite general and leper. It is that type of humility that saved Nebuchadnezzar, the Babylonian king and lunatic. It is that type of humility that saves us, Laodicean believers who are so full of the good life on earth that we often forget Elohim – to our shame. We need to be poor in spirit – humble, like Naaman and Nebuchadnezzar, and fulfill 

Rev. 3:18, “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see,” 

while rebuking ourselves of the attitude of 

Rev. 3:17, “Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:”

V.21a Blessed are ye that hunger now: for ye shall be filled.

Matthew 5:6, “Blessed are they which do hunger and thirst after righteousness: for they shall be filled.”

For what do you hunger and thirst? Is it power, or the desires of the flesh, or the desire for things, or that your children have that stuff? Or do you hunger and thirst after the Word and Kingdom of Elohim? Do you truly want Elohim’s righteousness in your own life, or are you struggling after the good life or to make it to heaven on your own? If a man is righteous in his own eyes or rich in worldly goods, he is not likely to hunger or thirst for Elohim’s righteousness. As far as he’s concerned, why should he? He thinks, ‘I’m pretty good, especially compared to that guy.’ But he’s using the wrong yardstick. How is his righteousness compared to Yeshua haMashiyach haTzadik (1Jn.2.1)? Is.59.10-21 shows what happens to these men and, beginning at the end of v.15, what will happen to those who hunger and thirst for righteousness, who turn away from their transgression (pride). They will be filled with kingdom blessings [Ps.81.10, Pro.8.21, 28.25, Is.66.10ff, (in the millennium)]. Which end will be yours (66.24)? 

V.21b – Blessed are ye that weep now: for ye shall laugh.

Matthew 5:4, “Blessed are they that mourn: for they shall be comforted.”

The reference here is to those who mourn over their sin. A couple of examples are king YoshiYahu and Daniel haNavi. When YoshiYahu was 24 yrs old the Law was found in the temple while it was being repaired. When the Law was read to YoshiYahu he rent his clothes and mourned over the sin of the nation, as well as his own personal sin. Because he mourned, Elohim blessed him and withheld the judgment that was due to befall Yehudah for a few years. And when Daniel mourned over his own and his nation’s sin, Elohim blessed him with a vision of the destruction of Persia, the rise of Greece and the rise of Antiochus Epiphanes, a type of the AntiMessiah. Great spiritual blessings ensue when we mourn over our sin and humble ourselves before the Elohim of the universe, though material blessings may be withheld until we can handle them. When we mourn over our sins, Elohim comforts us (the greek word is parakaleo ‘to call to his side’) by drawing near to us and filling us with the certain knowledge of gracious and merciful forgiveness. What a great and loving Elohim we serve, who will not deliver us to haSatan if we’ll be humble and mourn our sins. Q&C

V.22 – 22 Blessed are ye, when men shall hate you, and when they shall separate you, and shall reproach, and cast out your name as evil, for the Son of man’s sake. 23 Rejoice ye in that day, and leap for joy: for, behold, your reward great in heaven: for in the like manner did their fathers unto the prophets.

Matthew 5:10-12, “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. 11Blessed are ye, when men shall revile you, and persecute and shall say all manner of evil against you falsely, for my sake. 12Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.”

These 2 beatitudes are slightly different in their application. Each still requires a humility that is not found in mere humans, but the attitude is seen in our response to ill treatment from others rather than how we treat others or ourselves. Do you think that just being persecuted is going to bring a blessing?  It is your response to suffering that gets the blessing. These three verses must be seen together. Yeshua tells us that those who have been persecuted for standing up for Elohim and his righteous standard will be blessed, then he makes the personal application by saying ‘You (and I) will be supremely blest when you (we) suffer all these things for my (Yeshua’s) sake.’ Look at the way that sentence is built in verse 11. “Blessed are ye for my sake” is the simple sentence. The whole rest of the verse is a dependent adverbial clause. It cannot stand on its own and can be left out of the sentence without destroying it. It amplifies the verb ‘blessed’ in the simple sentence. Yeshua here rolls all the prophets and his audience together in the same bundle, calling them (and us) prophets. He also equates his sake to righteousness’ sake. In other words, Yeshua is righteousness and suffering for his sake makes the kingdom of heaven ours. Don’t worry about what people will think of you, just be his witness and bring others to him. Let the persecution come, it builds character (if you accept it humbly and joyfully).

V.24-26 – Here, Luka begins a short, 3 verses, midrash speaking of those who are the opposite of the ones he addressed in the first 4 verses. There is no passage like this in Matt’s SoM. In vv.20-23, the people he is describing are those who trust Y’hovah for their deliverance, while in vv.24-26, he describes those who trust the world’s system. 

24 But woe unto you that are rich! for ye have received your consolation. 

Does this mean that no rich man can enter the kingdom? Elohim Forbid! What it means is that the rich man has a greater probability of being satisfied with his riches than with Y’hovah, while the poor will want more and they will more likely trust Y’hovah because they are not satisfied with the world’s riches. Those who trust their wealth have received the reward they are looking for. 

V.25a – Woe unto you who are full, for you shall hunger.

Does this mean that if you have enough to eat you will not see the KoH/KoG? Elohim forbid! The word translated ‘full’ actually means ‘satisfied’. Yeshua is saying that if you are satisfied with, or ‘great in’, this world’s stuff, you have no desire for what Y’hovah has to offer. 

V.25b – Woe unto you that laugh now, for you shall mourn and weep.

Does this mean that if you laugh or have a sense of humor you will not see the KoH/KoG? Elohim forbid! The word translated ‘laugh’ is Strong’s greek 1070 gelao (like a bowl full of jelly?!), which means to be full of joy and satisfaction. Are we beginning to see a pattern here? 

V.26 – Woe unto you when all men speak well of you, for so did their fathers to the false prophets.

I am relatively certain that this will NEVER happen to me, because I am of very set opinions on matters spiritual/biblical and that informs all my other opinions. Even my family and friends don’t like me much of the time. Having men speak well of them is the bulls-eye that politicians strive to hit, because that is how elections are won. The word xlated ‘well’ is G2573, kalos, adverb form of 2570, kaloce, virtuous in appearance, as juxtaposed to G18 agathos, intrinsically good. IOW, the ‘good’ these folks exude is all for show. In today’s religion – especially the religious season we are in now, Election 2018 – everything is done for show, like the Kavanaugh hearings. That is PRECISELY why a truly HONEST man can’t be elected in America anymore – the vast majority of Americans are ‘all show/no go’. They elect men like themselves. I think that, in their heart of hearts, it makes them feel better about themselves that they can point at the politicians they elect and say with reasonable accuracy the they aren’t as bad as THAT guy! 

The point Yeshua is making is that we ought not be satisfied with our lives in this world, but should be striving to be better than the world system; to actually hunger and thirst for righteousness in our own lives, to want to be like our Master Y’hovah Yeshua in every way, and to not be satisfied with less than HIS righteousness. Q&C

V.27-28 – But I say unto you which hear, Love your enemies, do good to them which hate you, 28 Bless them that curse you, and pray for them which despitefully use you… 32 For if ye love them which love you, what thank have ye? for sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34 And if ye lend of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. Matthew 5:43-48, “Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46 For if ye love them which love you, what reward have ye? do not even the publicans the same? 47 And if ye salute your brethren only, what do ye more; do not even the publicans so? 48 Be ye therefore perfect, even as your Father which is in heaven is perfect.”

We are the light of the world, the salt of the earth, a city on a hill. As such, we are to reflect the attitude of the Father and bring Him the glory. Yeshua is giving us a practical application here. He is referring in v.43 to De.23.3-6. No Israelite could marry a Moavi or an Ammoni. Moav and Ammon were Lot’s daughter’s sons. Yeshua shows the spirit of that law here. If you want to be the child of the Father in heaven, you have to love and do good to and pray for your enemies who hate you and despise you and use you spitefully. That’s how we all treat Yeshua at different times of our lives, even as believers. When we treat Yeshua like this as believers we are showing ourselves to be his enemies. And we all do this from time to time, consciously or unconsciously (I think unconsciously is worse, because it truly shows that we despise Elohim. If we presumptuously sin [Oh, Elohim will forgive me for this], we at least considered his reaction to it. Both are inadvisable). Elohim doesn’t treat anyone any differently in this life, we all get the same common blessings from him whether we believe him or not. Should we not treat every man with the same attitude, not just those in the household of faith? If you only defer to the Messianic, if you only love your family, what good are you to the kingdom? We are to be ‘perfect’ in our attitude of service to YHVH, as much as in our actual service to him, even as he is in his attitude (Phil.2.4-5) and his service (Phil.2.6-8).

Philip. 2:4-8, “Look not every man on his own things, but every man also on the things of others. 5 Let ^^this^^ mind be in you, which was also in Mashiyach Yeshua: 6 Who, being in the form of Elohim, thought it not robbery to be equal with Elohim: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even death on the tree.”

That is perfection of attitude and service.

V.29-31, 35-36 – And unto him that smiteth thee on the cheek offer also the other; and him that taketh away thy cloke forbid not coat also. 30 Give to every man that asketh of thee; and of him that taketh away thy goods ask not again. 31 And as ye would that men should do to you, do ye also to them likewise… 35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and the evil. 36 Be ye therefore merciful, as your Father also is merciful.

Matthew 5:38-42, “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have cloke also. 41 And whosoever shall compel thee to go a mile, go with him twain. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.” 

An eye for an eye, a tooth for a tooth is a commandment of Y’hovah in Lev.24.20. The context of that verse (beginning in v.10) is speaking of a deliberate attack on another, which needed to be justly met by the civil authority. It doesn’t seem to be talking about an accidental thing, but I could be mistaken. It is certain that an accidental death was to be given the grace of the city of refuge (Ex.21.12-14), but the premeditated murderer was to have no mercy. I think the principle applies. Here’s what I shared in January on this point in our Torah notes,

If a man killed an animal, he needed to make restitution, like for like. The same restitution was due when causing an injury to another person. The restitution was to be like for like, and the eye for eye, tooth for tooth doesn’t mean that if he did something to cause you to lose an eye, you had the right to gouge out his eye. It means he has to make the loss good – ensure that the one who suffered the physical loss doesn’t see any loss of life, property or lifestyle. For instance, if a singer’s voice is injured due to someone’s negligence, the negligent one needs to provide a similar income as the singer earned before the injury. So, guess where the idea of limited liability insurance came from. What was good for the Israelite – Torah – was good for the stranger. There is one law for both the Israelite and the stranger – v.22. And to make that point, Y’hovah invokes the enabling clause, “I am Y’hovah Elohechem.” And Moshe told Israel Y’hovah’s mishpat and they carried out the execution. The rabbis at Artscroll/Mesorah Publications say this about our parenthesis in Stone’s Chumash, pg.692, 693. I think they make sense.

This was more or less the letter, pashat, of Torah.

But Yeshua took the law one further and showed the spirit of it. He taught that you are not to render evil for evil. The idea of the greek word is to take an active stance against the wickedness coming against you. The idea is something akin to Ghandi’s nonresistance. Allow the evil to be brought against you. As we go on we’ll see the rest of the application in praying for them that despitefully use us and so on. Our treasure is not of this world, but of Elohim and kept for us in heaven. If someone is treating you badly or requiring your service unjustly, give that service your best effort and do more than you are required to do. Look at Rom.12.17-20. 

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 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.

This is to be our response to injustice 

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. (Pro.25.21-22). 

Give to him that asketh thee…   The idea here is to pay what you owe when the bill comes due. Ask is from greek aiteo to demand what’s due. And don’t as a matter of course turn your back on someone who needs a loan. Yisrael was to loan to their brethren without interest (Deut.23.19-20). This word, daneizo, means to lend at interest. Therefore, it must refer to gentiles. Don’t turn your backs on unbelievers who need help. If you loan without thought of the return, you are doing as Y’hovah has done for you and you are fulfilling the spirit of grace. You will be a witness against him at the great white throne if he doesn’t come to faith in Mashiyach, and may be a witness to the grace of Elohim that will lead him to Mashiyach. Either way, Elohim gets the glory.  Q&C

V.37-38 – 37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

Matthew 7:1-2, “Judge not, that ye be not judged. 2For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.”

Yeshua here tells us that we will be judged by whatever standard we use to judge others. The implication is very clear. We will never be able to live up to our own standards, we would ourselves be guilty in our own self-righteous judgment, how will we ever stand before a truly holy and righteous judge?

‘With what judgment ye judge’ tells us that when we are guilty of a fault, we will receive the same punishment we award others for that fault. ‘With what measure ye mete’ tells us we will be judged by the same standard we use. Do you judge others by their adherence to the Law of Elohim? Do you judge yourself by the same Law? Elohim will use the same yardstick we use and bestow the same mercy we bestow. Elohim save us from our selves.

With every principle taught in this lesson on the mount, I’ve been struck by my total inability to do what I’m told. My pride keeps getting in the way. I am not meek, nor a peacemaker, nor do I hunger and thirst after righteousness, nor do I forgive, nor do I seek first the kingdom of Elohim. And I certainly do not judge in righteousness, though I’m very good, indeed, at judging in self-righteousness. I’m quite good at finding fault in others and covering them up in myself. I fear that this is all too often the case in most of our lives. It is in this area, our total lack of honesty and humility, that we all probably need to repent in dust and ashes and ask Elohim’s forgiveness. Isn’t it wonderful that we have the promise of Elohim that he will forgive us if we confess our sins to him in an attitude of repentance?

“Good measure, pressed down and shaken together” means that he is filling us as full as we can be filled, and then making us overflow our vessel. If you ever want to fill a glass jar with solid material, you can always fill all the voids by shaking the jar, pressing the contents down and perhaps tapping the jar’s bottom on a table or counter top. After you get all the solids you can stuff into a jar, there is still space that a liquid can fill. Y’hovah wants to fill us until we overflow with blessing.

We’ll come back to vv.39-40, as they do not occur in Matt’s besorah.

Vv.41-42 41 And why beholdest thou the mote that is in thy brother’s eye, but perceivest not the beam that is in thine own eye? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother’s eye. 3 And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.  

This passage is a continuation of the last and must be taken in light of it. Notice that Yeshua changed from ye to thee, plural to singular. If you are pronouncing judgment on an issue of which you are yourself guilty, you are an hypocrite. Before any of us enters into a judicial situation we should be sure that we are not in transgression ourselves, that we are repented and confessed up to date. This is what is meant by “remove the beam from thine own eye.” And we should use the same standard Elohim used with us. Was Elohim gracious and merciful in his judgment and forgiveness? We ought to be, also. 

‘Cast out the beam’ comes from the greek word ekballo and means just what it says here. The same word is used in 5.13 and means the same thing there. The same word is used for casting out devils, casting children of the kingdom into outer darkness (Mat.8.12), and any uncleanness taken in through the mouth being ‘cast out in the draught’ (Mat.15.17). It means to throw out; your gotten rid of it, and, by implication, never to have it bother you again. This is not to say that once this beam is removed, cast away from you, and you can judge properly on this matter that another beam will not get in your way on some other matter. We will not be able to judge in absolute objective righteousness until we are given our glorified bodies, mortal corruption changed to immortal incorruption, sinful pride changed to genuine righteous humility. 

To paraphrase the NIKE advertisements, just don’t do it. Unless you are absolutely objectively righteous. Two chances of that – FAT and NONE. Q&C

Vv.43-45 – For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. 45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.

Matthew 7:15-17, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them.”

The interpretation here is pretty straightforward. We are to be on the lookout to keep false prophets out of our midst; and one of the ways to smoke out a false prophet is to see if he judges people for what he himself is guilty, as we saw in our last passage. We’ll certainly know a false prophet by the outcome of their prophecy. Is it true? Did it happen the way he said it would? Does it fit the character of the Creator Elohim of the universe?  If not, stone them without the gates. 

This does not apply simply to foretelling or predictive prophecy. It also deals with forthtelling or expository prophecy. Is the word from the pulpit (or that guy in front of the room or on the mic who keeps spouting off) in accord with the word of Elohim and the character of Elohim? What kind of fruit do you see in the preacher’s life? Does it meet the test of 1Jn.4.1? How about in your own life? Do you compare scripture with scripture, things spiritual with things spiritual? Or do you look for a scripture that can be twisted to say what you want it to say and support your lusts thereby? Are you a false prophet? What saith thy fruit?

We have been warned that anti-messiahs are all over the place. They had already crept into the assemblies in Yochanan’s day. How much more prevalent must they be today, so far removed in time from the source? Stay in the true Word of Elohim so you’ll know a counterfeit when he shows his ugly face. Try the spirit of the prophet and the spirit behind his teaching. If it doesn’t stand the sniff test, if something smells rotten, beware. If it doesn’t stand the comparison test, rebuke that spirit and get it out of your life. Then warn as many as will hear you.

If you are rooted in the Word of Y’hovah, sustained by the Root of Jesse (Is.11.10), abiding in the vine (Jn.15.1-7), you will produce fruit to the Kingdom of Elohim. Notice that in Jn.15.2, there are those branches that are in the vine, but do not bear fruit. These the Father takes away. They are suckers, they drain the life from the vine and don’t add anything to it. This is what is removed in the purging. Notice that it does not say that what is purged is cast away, gathered up and burned. It says that what does not abide in him is cast away and gathered by men and burned. You can be a believer, in Mashiyach, but not a disciple of Yeshua. There are many of these, especially in these last Laodicean days. The time will come when these will be removed and put where they can no longer drain the vitality from the vine and the good branches. But since they are in Mashiyach, they will not be cast away. They will spend eternity with Mashiyach without reward. Inheritance is what we get because we are adopted children. Rewards are what we get for our service in Mashiyach. All who are in Mashiyach will inherit eternal life. Only those who abide in Mashiyach will receive rewards. What does your fruit look like? Do you have any? 

What is symbolized by a tree in scripture? Trees are nations. The olive tree signifies Yisrael in belief. The fig tree symbolizes Yisrael in unbelief. If the tree bears no fruit, it is cut down and thrown into the fire. That refers to a nation. Individuals are seen in Jn.15, nations in Mat.7. Do not confuse them, or you will hold to false doctrine. An individual is adopted. A nation is a group of individuals. That nation whose Elohim is Y’hovah is blessed (Ps.33.12). That is why America was blessed for so long, and why she is being cut down to be thrown into the fire now. She, as a nation, has forgotten Y’hovah, though there are still many individuals who serve him. They will be rewarded, but the nation will soon be plucked up and removed, unless a true revival happens by Y’hovah’s mercy and grace. I would have revival, but I think that America’s vial is almost full (Rev.15.7-8). Q&C

VV.46-49 – 46 And why call ye me, Master, Master, and do not the things which I say? 47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: 48 He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. 49 But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

Matthew 7:21-23, “Not every one that saith unto me, Master, Master shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Master, Master, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. 28 And it came to pass, when Yeshua had ended these sayings, the people were astonished at his doctrine: 29 For he taught them as one having authority, and not as the scribes.”

Don’t just say that you are saved; be sure of it. False prophets and false professors will get the same inheritance – death. Your faith does not depend on your emotions, how you feel at the moment, or any work of righteousness you perform, or a sinless life. If it did, you would need to be saved hundreds of times a day. In fact, it is not even your faith that saves you, but the faith of Master Y’hovah Yeshua haMashiyach (Gal.2.16, Rev.14.12). Just because a person says, “I am a blood-bought, spirit-filled, prophet of Elohim and I perform all sorts of miracles” doesn’t make it true. What did Yeshua say in the previous verse? “Wherefore by their fruits ye shall know them.” So be a fruit inspector, especially your own fruit (7.1-5). What does the fruit look like in your life? Are you in the vine? Where is your abode? How tragic it would be if you lived and learned of the Bible, but never got to know the Author. 

‘Not everyone that saith Master, Master, shall enter the Kingdom of heaven, but he that doeth the will of my Father’.

What is the will of the Father? 

 “Y’hovah is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.” 2Pe.3:9

This is the simplest statement of the divine will, the very essence and the bare minimum – repentance. And the outcome of repentance can be seen in 2Chron.7.14, 30.9, Is.55.7, Zech.1.3, Lk.15.7, Job.22.23, Jer.24.7, Lam.3.40. If this is not the attitude of our hearts when we come before Y’hovah to confess, we are wasting our breath. We must truly repent before we can expect to be forgiven. Does this ensure that we’ll never do the same thing again? No way, dude. But the shorter we keep our accounts with Elohim the easier it will be to get on with the rest of his will. 

Proverbs 40.8 tells us specifically what the will of Y’hovah is, “I delight to do thy will, O Elohai. Thy Torah is in my heart.”

His Word is his will. Jms.1.22 is the Brit Chadashah equivalent,

“But be ye doers of the Word, and not hearers only, deceiving your own selves.”

The first thing Elohim wants from us is repentance, the next thing he wants is compliance. After we’ve turned away from our sins and iniquities we are facing in the right direction and can actually comply with the divine will. We can now be made more like Yeshua and bear much fruit. It is up to us to lead people to him, and it is up to the Ruach ha Kodesh to convince them of their need for the Saviour. If we are led by the Spirit of Elohim we will bear witness to Yeshua. If we are not bearing witness to Yeshua, it follows that we are not led by the Spirit. Rom.8.13-17, Gal.5.16-26.

The difference between these two men is in what they did with the Word of Elohim. Hearing the Word of Elohim is not enough. It is in the doing that a man is adjudged wise by Elohim, not hearing only (Jam.1.22-25). The word for rock here is petra which means a mass of rock, bedrock. If you can dig your footer into bedrock, there’s nothing short of an act of Elohim that will take that building away. The same is true of your life and the Word of Elohim. If you base your life on compliance to the Word of Elohim, as simply understood as it can be done correctly, you will never waver in your faith, come hell or high water (this is where that saying came from). But if you base your life on the shifting sands of emotions or fashions or cultural whims or momentary fads, the smallest breeze will knock you down. Witness western civilization, and American civilization in particular, over the last 40 years. It’s a house of cards waiting for the wind to shift. When that happens it will all come down, and great will be the fall of it. 

The word translated ‘astonished’ is ekplesso and it means literally to slap oneself with a flat hand – they probably said, “Oy, Veh!” while they did this. The reason was for the authority with which he taught. The greek word behind authority is exousia, which means out of himself. In other words, he wasn’t teaching from a text book, or from Talmud, or repeating what some guy thought. He taught what he knew experientially and essentially to be true. He was teaching himself, not some subject. To the people gathered there it must have been awesome. Here was a man teaching objective truth, not subjective opinion. How odd! What would happen if someone did this today? He’d be wrapped up in a strait jacket and deposited in the loony bin. Of course, that’s what the scribes, up to now the authorities on the Word of Elohim, wanted to so with Yeshua, so I guess there is nothing new under the sun (Ecc.1.9-10). So remember that when you proclaim the Word of Elohim without error, (something I’ll never have to worry about this side of glory) the authorities will try to have you put away. First you’ll be demonized, then marginalized, and finally shunted to a sidetrack for quick and quiet disposal into the dustbin of human history, they hope. 

The next couple of vignettes do not occur in Matthew’s SoM, but do elsewhere in his besorah. I will quote both together and give brief comments. 

V.39 – And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. (Matthew 15:14)

In both Hebrew and Greek the words translated in KJV as ‘ditch’ refer to a hole dug for a trap. This is very likely the result of one who cannot see either the letter or spirit of Torah following one as blind as himself, which result is destruction; either physically, or spiritually, or both. Nothing GOOD can come of this situation.

V.40 – 40 The disciple is not above his master: but every one that is perfect shall be as his master.

24 The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? (Matthew 10:24-25)

Yeshua warns us that they, the leaders of the religion, will do the same to us as they did to him, and that we should expect it from them. I say that we can soon expect it from all around because we are different in that we prepare for hard times, look forward to the return of Yeshua as Mashiyach ben David to rule over the whole earth from Yerushalayim. In this last belief we get characterized as the same as the radical Islamists, even though we don’t behead people with whom we disagree or subjugate whole populations of people because they were unfortunate enough to be born female, as do Rad-Lamists. They hate us precisely because we will live according to Torah. I think it makes them feel guilty. Q&C

End of Shabbat Bible Study

Shabbat Bible Study for 13 October 2018

Shabbat Bible Study for 13 October 2018

©2018 Mark Pitrone and Fulfilling Torah Ministries

Year 3 Sabbath 31

Deuteronomy 10:1 – 11:25 – 2 Kings 13:23 – Psalm 128 – Colossians 3:1-4:6


Devarim 10.1-11.25 – In ch.9, Moshe recounted the sin of the golden calf and Y’hovah’s displeasure at Israel. The prefatory note to the recount of the golden calf in 9.7-29 would be well to recount here, as Schottenstein’s Chumash has a an important observation on pp.63-65. Y’hovah had proposed wiping out rebellious Israel and replacing them with a new nation out of Moshe’s seed. I think that was a test of Moshe, to see if he was as rebellious as Israel had been. Moshe passed the test; pleading with Y’hovah that he bring no reproach to his Name in the minds of the Canaanites, who would have thought that they were at LEAST all that AND a bag of chips; that Y’hovah could defeat Egypt, but NOT Canaan. When Moshe saw the idol, he was so incensed at Israel that, by way of an object lesson, he broke the tables of testimony that Y’hovah himself had made and inscribed: Israel had broken all 10 commandments so inscribed, so Moshe broke the stone tablets before our eyes. 

The original tablets were entirely the work of Y’hovah, who had both hewn the stone and inscribed the commandments upon them. Now, Y’hovah commanded Moshe to hew two tables of stone like the originals and bring them up the mountain to be inscribed with the commandments. Before the transgression, the work was all Y’hovah’s. But after the transgression I think we had to provide the medium on which Y’hovah would inscribe his Word: the medium of our hearts and minds, after we surrender them to him. The ark that Moshe made to contain the tablets represents our physical bodies. I do not believe that this is the Ark of the Kodesh Kadashim, but a temporary residence of the tables until Betzalel and Aholiav could construct the Ark. These tables, which were placed in this ark of wood without gold overlay, then resided in Moshe’s tent until the Mishkan was completed and dedicated to Y’hovah. The Mishkan in this metaphor, then, represented the resurrected bodies of believers in Y’hovah Yeshua haMashiyach. We see the original narrative in Ex.34,

27 And Y’hovah said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel. 28 And he was there with Y’hovah forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments. (Ex.34.27-28)

The way that comes out in KJV English, it can be taken to mean that Moshe actually inscribed the commandments on the stone tablets, while the narrative in Dt.10 is much less ambiguous, that Y’hovah did the actual writing. But regardless the actual hand that inscribed the commandments on the stone, the words were actually the work of Y’hovah – Y’hovah was the author, even if Moshe chiseled the words into the stone. To continue the metaphor, even our works of Torah that evidentially set us apart from the world system are not our own; they are the work of Y’hovah Yeshua in us, as the words that Moshe metaphorically inscribed in the tables were not his own, but Y’hovah Yeshua’s through him. 

The time that Y’hovah separated Levi was the same time that Moshe came down off the mount with the original tables that he broke. I think Moshe is engaging in midrash to make a point, as the sequence of encampments is different here than in Num.33, which I think is the actual sequence. Here he is making a midrashic point by inverting the sequence of a couple of encampments

31 And they departed from Moseroth, and pitched in Benejaakan. 32 And they removed from Benejaakan, and encamped at Horhagidgad. 33 And they went from Horhagidgad, and pitched in Jotbathah. (Num.33.31-33)

Ja’akan means ‘twisting’ and Moserah means ‘correction’. Gudgodah means self-inflicted cuts and Jothbath means ‘pleasantness’. Aharon did not die until they got to Mount Hor, so I think the point that Moshe makes here is that when Aharon made the golden calf, which was both a twisting of what he knew to be right and a self-inflicted cut, his fate was to not enter the Promised land. It was as if he’d died and transferred his mantle to Elezar right there at the foot of Horeb, not 39 years later on Mount Hor. Y’hovah brought correction that was pleasant in his eyes. Aharon had known better than to fashion a calf, but did so because he allowed his eyes to dictate his actions rather than what he knew was right in Y’hovah’s eyes. Please understand that Aharon’s eternity was not affected by his sin in the golden calf incident, but he had to ‘bear his iniquity’, i.e.; the physical consequence of his sin; and not see the land of promise in his earthly life. 

In vv.12-18 Moshe comes back to the pashat and admonishes Israel to not slip into the flesh, as Aharon had, and think about our inadequacy to defeat the Anakim and other Canaanites, but to circumcise our heart and show our love of Y’hovah by obeying him in all that Yehoshua would command us in Y’hovah’s Name. Shlomo condensed vv.12-16 into 6 English words (4 in Hebrew et-haElohim yare v’et-hamitzvotain sh’mor) in 

Let us hear the conclusion of the whole matter: Fear Eloha, and keep his commandments: for this is the whole duty of man. (Ecclesiastes 12:13)

We do this because Y’hovah is who he is. He is not a man, who can be bribed or bought, but the Creator of all that is. How can Y’hovah, who already owns everything, be bought by someone he owns with what only he truly owns? Does anyone actually think he can buy Y’hovah’s favor and indulgence? Does anyone think that Y’hovah will not hold men accountable for their oppression of the widows, the fatherless and the stranger who follows him? 

We are to remember that we were strangers in Egypt; people of another nation who wished to live peacefully among them; and how they treated us. We are NOT to do to strangers as Egypt did to us. Y’hovah didn’t like the duplicitous treatment of his people in Egypt and taught us a lesson of how to NOT treat others, which we quickly forgot. America LEARNED this lesson and practiced it. Now we have extended this to even those who are bent on our subjugation to their foreign laws – to our soon destruction. We took away from this commandment in Israel and were exiled as a result: we added to this commandment in America, and are about to be exiled as a result. 

When will we learn that we need to shomer Y’hovah’s word and quit adding to or taking away from it? Q&C

11.1-25 Vv.1 gives us a succinct definition of ‘Love Y’hovah’ – shamarta mishmarto; guard with guarding; his chukim, mishpatim and mitzvotim. Remember that his chukim are those commands that don’t make any apparent sense to us, his mishpatim are his judgments made in answer to our questions about his commandments and his commandments themselves. So we show that we love him by always and habitually obeying him in all these things; we guard ourselves by guarding his Word in our own lives. And in vv.2-7, Moshe told us that he was not telling this to those who did not experience the Wilderness Adventure, but to us who had and that we are to teach them; both the history of the Adventure and the statutes, judgments and commandments; to our children who would follow after us in haAretz, of which we were about to take possession. 

Moshe then promises us that if we will love Y’hovah as he desires, then he will prosper, preserve and protect us in haAretz in vv.8-9. This land, in vv.10-12, is not a desert, like Egypt, but is watered by rain in its season, where water will literally spring up from the places where our feet scrape the surface of the earth. The land is a place from whence Eloha never allows his eyes to wander. It is HIS land that he was giving us to provide our needs. If we would only obey his Word in vv.13-15, he would protect us and take care of us. But if we turn our backs on his Word, he would do the same to us; first removing the rain in due season, which would affect the crops and cause hunger, and finally he would exile us from the land he had given us (v.17). 

So in vv.18-25, Moshe advises that if we want to stay indefinitely in the land that will quite literally flow with milk and honey, we need to observe to do all that Y’hovah commands, and he will see to it for us. We will remember to do what Y’hovah commands. We will teach all his Toroth to our children, we will model this obedience in all that we do and everywhere we go, whether in our homes, on our property or in our dealings with people everywhere else. If we demonstrate our love for Y’hovah in everything we do and say, he will either make other people want what we have and ask us to teach them of his ways, or he will make them want to kill us and then he will drive them out or wipe them out before us. Then he said that, IF we would do what he said, every place the sole of an Israelite foot would tread would be ours; that no man would be able to stand in our presence to harm us. 

Has this been true of Israel or Yehudah since the days of David or Shlomo? Was it true after the land was conquered? Even in Yehoshua’s latter days, some had begun to forget these promises and within years of his death the Canaanites they failed to drive out came against them and subjugated them until Israel called out for a judge to deliver them. Y’hovah was true to his promises, though, and as long as we obeyed the judge, we were delivered. But soon we went our ways again and he would allow the heathen to subjugate us. The reason that Israel has been persecuted, I think, is because they have gone their own way and held to traditions of men as if they were the Word of Y’hovah, as well as holding to the Word of Y’hovah. It is this mixing of obedience with the additions that we were commanded to eschew that has caused all the trouble in both the Hebrew and the Xian-led countries. Israel and all the Xian led nations were founded by faithful men who wanted to follow Y’hovah to the best of their knowledge and ability, but then went their own ways until Y’hovah exiled them from their land. Exile is his final warning, and if his people, who are called by his Name will humble themselves and pray to him, seeking to observes his way and turn from our wicked ways, he will STILL hear from heaven, forgive our wickedness and heal our lands. It will not be long before we will reach the furthest extent of our forbearance of haSatan’s tyranny, and call out for deliverance. We will eventually get our fill of the wickedness of the wicked Egyptian/Babylonian system and call out for Y’hovah’s deliverance – Yehoshua Moshienu – and that he will answer with his strong right arm and Melech Mashiyach Yeshua. The question is this: How long before we get our fill? 

Melachim Bet 13.23 – Need I say more? Even the northern tribes of Israel, who had never kept the pureness of Y’hovah’s Toroth, were delivered in the days of her kings to honor their patriarch’s Avraham, Yitzhak and Ya’acov. It is because of the faithfulness of the Patriarchs that Y’hovah was patient with Israel and Yehudah; not sending them into exile immediately upon their rebellion, hoping they would turn back to him. Y’hovah is long-suffering towards us for the father’s sakes. Q&C

Tehellim 128 – See the amplification of what the fear of Y’hovah is in v.1? Walking in, or obeying, his Ways. The promise to us in v.2 and throughout scripture is that if we will obey him, we will eat the produce of our land by our own hands. 

17 Ye shall not therefore oppress one another; but thou shalt fear Elohecha: for I Y’hovah Elohechem. 18 Wherefore ye shall do my statutes, and keep my judgments, and do them; and ye shall dwell in the land in safety. 19 And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety. (Lev.25.17-19)

And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely. (Lev.26:5)

The opposite is true if we fail to obey him and walk in his ways.

27 And if ye will not for all this hearken unto me, but walk contrary unto me; 28 Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins… 38 And ye shall perish among the heathen, and the land of your enemies shall eat you up. (Lev.26.27-28, 38)

The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway: (Deut.28:33)

Not only will our land produce abundantly if we obey and walk in his ways, but in vv.3-4 our own offspring will also multiply from generation to generation. A man who fears Y’hovah will see all this physical multiplicity. We’ve said before that fear is a 2-edged sword. It speaks of abject terror of Elohim and how he will judge us when we turn from Y’hovah’s ways. But it also speaks of our awe and reverence for him when he delivers on his promises to us by blessing us for our obedience and walking according to his ways. PLEASE keep in mind that Israel NEVER had to obey the Torah in order to be saved, regardless the false teaching of the Xian churches. And neither do we. We and Yisrael, as brethren, obey Torah for the same reason Yisrael was to obey Torah – to receive His manifold blessings. In vv.5-6, Y’hovah will bless us from Zion and we shall see Shalom l’Yerushalayim, the Peace of Jerusalem, all the days of our lives. THAT speaks ultimately of the Kingdom and eternity future, when Yerushalayim SHALL see Shalom. But it can also be seen in our day, if Yerushalayim and Y’hovah’s people will just turn from our own ways and to Y’hovah’s. When we do that, and we WILL before long, for the persecution that is coming is going to make us either despair (if we see only with our physical eyes) or call out to Y’hovah for his Yeshua (turn to Y’hovah for deliverance). As long as we rely on our own strength, we will suffer ever greater condemnation from Y’hovah, and our enemies will overpower us. But when we humble ourselves and turn to Y’hovah Yeshua, he will answer according to his rachamim v’emet (mercy and truth). Q&C

Colossians 3.1-4.6Vv.1-5 begins to speak of our life in Mashiyach, and not in the traditions of men, as was said in the last verses of ch.2

20 Wherefore if ye be dead with Mashiyach from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, 21 (Touch not; taste not; handle not; 22 Which all are to perish with the using;) after the commandments and doctrines of men? 23 Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh. (Col.2.20-23)

(See the use of the word ‘ordinances’ in Paul’s other letters in juxtaposition to Torah;:1Cor.11.2, these ordinances are the judgments of the Beit Din in Acts 15; Eph.2.15, these are the oral Toroth of the Pharisees and/or the wild ultra-spiritual imaginings of the Gnostics, as are those in Col.2.14, 20.)

If we are IN Mashiyach, we are seated IN him at the right hand of Elohim and we have at our disposal the POWER of Y’hovah’s right hand, Yeshua haMashiyach, to empower us to live IN his Torah. If we are IN Mashiyach, dead and resurrected, we are, in spiritual reality, dead and resurrected in him, as well. We CAN live righteously and in obedience to His Torah, as we allow Yeshua to live in us. In v.3, we are hid IN Mashiyach. But in v.4, we see that when Mashiyach appears in his glory (Yom Kippur, some year soon? I think), WE shall appear WITH him 

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. (Dan.7:13)

And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (Mat.24:30)

Then we which are alive remain shall be caught up together with them in the clouds, to meet the Master in the air: and so shall we ever be with the Master. (1Thes.4:17)

Behold, he cometh with clouds; and every eye shall see him, and they which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. (Rev.1:7)

And then we see the ultimate fulfillment in Rev.19:

5 And a voice came out of the throne, saying, Hallel Elohenu, all ye his servants, and ye that fear him, both small and great. 6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for Y’hovah Eloha omnipotent reigneth. 7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. 9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of Eloha. 10 And I fell at his feet to worship him. And he said unto me, See not: I am thy fellowservant, and of thy brethren that have the testimony of Yeshua: worship Eloha: for the testimony of Yeshua is the spirit of prophecy. 11 And I saw heaven opened, and behold a white horse; and he that sat upon him called Faithful and True, and in righteousness he doth judge and make war. 12 His eyes as a flame of fire, and on his head many crowns; and he had a name written, that no man knew, but he himself. 13 And he clothed with a vesture dipped in blood: and his name is called haD’var l’Eloha. 14 And the armies in heaven followed him upon white horses, clothed in fine linen, white and clean. 15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty Eloha. 16 And he hath on vesture and on his thigh a name written, Melech l’Malachim, v’Rebbe l’Rabbim.

I think we will by then have our minds fully renewed (Rom.12.1-2 – throughly versed in Torah? Jer.31.31ff?) and, while still spiritually IN Messiah, we will also personally be fully in the Renewed Covenant as Yeshua’s vice-regents; walking it out and faithfully making mishpat before men as to their Torah obedience according to the beauty (tifereth) of Yeshua’s righteousness and compassion. ALL resurrected saints will have the wisdom in judgment of Solomon and the righteous walk of Yeshua.

V.5 – Because this is true, we ought to consider our flesh to be dead, not fulfilling the lusts thereof, but walking in the Ruach haKodesh’s power, blameless. Mortify means to treat as if dead. And the specifics are the deeds of the flesh; fornication, etc; all of which is idolatry. Idolatry is allowing anything to be more important than Elohim; job, family, self, stuff. Q&C

In v.6, the reference in KJV to the ‘children of disobedience’ is an exercise in anti-Semitism, as was the normal thinking of the Medieval and Renaissance church. The translators from Aramaic to Greek chose to use ‘sons’ rather than ‘deeds’.  In light of that thought, look at note 12 of the AENT (pg.605) on the wordplay between ‘son/children’ and ‘deeds’, which is how AENT translates the verse. Aramaic can be translated both ways. What one does is the ‘son’ of what he thinks, as thoughts give birth to actions. Y’hovah does not judge the children by anything but their actions/deeds, because 

Whosoever committeth sin transgresseth also Torah: for sin is the transgression of Torah. (I John 3:4)

Because Torah worketh wrath: for where no Torah is, no transgression. (Romans 4:15)

3:4  πς ποιν τν μαρτίαν κατν νομίαν ποιεκαὶ ἡ ἁμαρτία στν ἡ ἀνομία

Anomia = Torahlessness. A literal translation of 1Jn.3.4 is 

Whoever performs the sin performs the Torahlessness; and the sin is the Torahlessness.

Where Torah exists, Torahlessness follows, not as a matter of course, but because we are not able to obey Torah fully as long as we are in our fallen flesh [most perform some Torah because society expects it; you shall not murder, for example]. We have generally developed a habit of Torahlessness long before we meet and begin to follow Y’hovah Yeshua haMashiyach. But as we yield to Ruach haKodesh and live our lives in obedience to Torah truth, it becomes more habitual to obey than not and we overcome our Torahlessness. This is an overcomer. 

All men are judged according to their obedience to Y’hovah’s Torah instructions. Those who live a lifestyle of sin and have not trusted the finished work/performance (ποιν) of Yeshua on the tree, are lost and Torahless without remedy; those who have trusted Yeshua’s finished ποιν/performance and yield to Ruach haKodesh begin to live IN Yeshua, who IS Torah – the 2 being inseparable. The lost are judged on their failure to obey and are therefore condemned to eternal death by Torah; the found and engrafted are judged on our obedience to Torah and rewarded, our Torahlessness having been and being placed on Y’hovah Yeshua and the debt paid through his finished (ποιν) work. 

When we ‘mortify’ (v.5) what have become our ‘members’; fornication, uncleanness, inordinate affections, evil concupiscence (one of my favorite KJVisms – concupiscence = strong desire/lust) and covetousness, we are able to put off the ‘deeds of disobedience’ (v.6), IN which we walked (v.7) and which are specified in vv.8-9. It is ‘things’ and not people that bring the wrath of Elohim. So, treat those things as dead by ‘putting off’ the ‘old man’ and its ‘deeds’; live in Torah obedience, which is the proof that you have ‘put on’ the ‘new man’. Q&C

Vv.10-17 are general instructions to TorahFULLness; living in obedience to Y’hovah’s Word. After putting off the ‘old man’, we are admonished to ‘put on’ the ‘new man’. Just putting off the old does not finish the deal. What did Yeshua say about leaving a spiritual job ½ done?

43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44 Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. 45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation. (Mat.12.43-45)

When we put off the old man we need to immediately replace it with the new. We do that by applying Rom.12.1-2; renewing our minds with Y’hovah’s Torah, Neviim, Kethuvim and Brit Chadasha. Just being born of the Spirit does NOT mean we are without demonic and fleshly influences – or even outright demonic infestation. We need to read and study all of Torah, from ּבראשית to Ἀμήν – 1st word to last and allow Y’hovah to use it to literally renew our minds. 

V.11 has a couple of major differences between the Greek redaction and the Aramaic original. Aramaic does not have “Jew or Greek”, but “Jew or Aramean”. This is partly due to Sha’ul’s knowledge of the Israelite descent of the Colossian ‘gentile’ population and that Aramaic was the lingua franca of Asia minor and the rest of western Asia for over 600 years by this time (cf. Aramaic lingua franca 1st paragraph in AENT pg.715). Another difference is ‘Barbarian, Scythian’ in KJV/TR, but ‘Greek, barbarian’ in Aramaic. The note here says that the Greek redactor was trying to use a barbarian/oriental tongue, but the redactor didn’t understand that, in Aramaic, ‘bar bar’ means ‘son son’. I think Sha’ul’s point is not missed in either case that Mashiyach is all and in all. AENT is just trying to show the originality of Aramaic v. Greek.

Once again, in vv.12-14, we are instructed to ‘put on’ our Master Y’hovah Yeshua’s attitude as we ‘put on’ the ‘new man’. We need to clothe ourselves in his love and compassion, one forgiving another for slights or sins and not holding grudges against our brethren as our minds are made new in and by Mashiyach. It says to forgive others ‘AS Mashiyach forgave you’. The word ‘as’ points to a simile (from W1828)

“… similitude; a comparison of two things, which, no matter how different in other respects, have some strong point or points of resemblance; by which comparison the character or qualities of a thing are illustrated or presented in an impressive light…”

In this case, we are to so mimic Mashiyach in our attitude of forgiveness that the difference between us and the world system is readily evident. The natural man is NOT inherently forgiving; just drive in a city’s rush-hour traffic for a few minutes and it is likely that you will PERSONALLY demonstrate what the natural man is like. I do. I am not very forgiving when someone tries to move into my lane when my front bumper and fender can be easily seen in the corner of the other driver’s eye. (Indianapolis is famous for drivers who forget to put their ‘eyes on’ before entering a freeway. SOME forget to put their ‘ears on’, as well, since they fail to react to a loud 2-tone horn only 2-3 feet to their left. Damn cell phones and radios! Of course, it COULD be a government initiative to give the blind and deaf minorities the same rights and privileges as the majority.) I get a little ticked when stupid people try to kill my wife, my dog and me in order to save a second or 2 at 70 mph; not very Messiah-like of me, I know. But that’s how it is. 

Meanwhile, just to make me feel even worse about my personal witness, Paul adds v.14, where, perhaps properly since the whole passage is about unclothing ourselves of the natural man and clothing ourselves with Mashiyach, KJV adds, “‘put on’ charity”; agapaynἀγάπην. Agape is the self-effacing love that Y’hovah Yeshua haMashiyach has for all of us, including the unbeliever. 

In the Aramaic, the word ‘perfection’ in v.14 is followed immediately by the word peace in v.15. AENT’s note shows that though the words are different, they have very similar meanings (cf.note 15 on pg. 606). 

Thou (that is Y’hovah, as v.4 makes VERY plain) wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. (Isaiah 26:3↑-4↓)

בטחו ביהוה עדי־עד כי ביה יהוה צור עולמים׃ 

That last is v.4, which begins with the word ‘trust’ (batach) and then names Y’hovah 3 times. It’s very plain that if we trust Y’hovah he keeps us in perfect peace, and Sha’ul seems to making that midrashic point in Col.3.14-15 (remember that there are no chapters or verse numbers in the originals), that all the things he’s said, from mortifying our fleshly nature to putting off the deeds of disobedience to putting on obedience in Mashiyach, come as a result of our trusting Y’hovah Yeshua. 

In vv.15-17, the Shalom of Y’hovah, the object of our deliverance and the gospel in a nut-shell, should go forth from us to all our brethren in Mashiyach. When we are angrily at odds with our brethren, we are not manifesting Shalom, are we? If our brother in Mashiyach doesn’t want to live in peace, we are better off just eschewing contact with him, for he will break our peace. If he wants to discuss our differences, we can learn from each other. We may not come to agreement, but we can discuss differences in shalom and love each other. It’s about having Messiah’s attitude of meekness, quiet strength. The body of Mashiyach is one, as Y’hovah is one. We ought to display that. 

We need to model a Torah lifestyle, which can only be done by assimilating Torah. To do this we need to ingest it, read and study Torah to show ourselves approved workmen that need not be ashamed by interpreting it correctly; not twisting numbered sound-bytes to make it seem to agree with us. 

Study to shew thyself approved unto Eloha, a workman that needeth not to be ashamed, rightly dividing the word of truth. (II Timothy 2:15)

“Rightly dividing” = cut straight. Q&C

Vv.18-25 deal with personal relationships within families. These are general instructions on how to live in the home, not carte blanche for the leadership of the kahal to rule our homes. That is Nicolaitanism (conquerors of the people); a thing Y’hovah Yeshua HATES. 

But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate. 

So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate. (Rev.2:6, 15)

Wives! You are to be in subjection to your own husbands (NOT Nicolaitan pastors or rabbis), as the kahal is in subjection to Mashiyach. It doesn’t seem to differentiate between believing and unbelieving husbands and Kefa is pretty explicit that the wife ought to be subject to her unbelieving husband as a matter of witness to him,

1 Likewise, ye wives, in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 2 While they behold your chaste conversation with fear. (1Kefa 3.1-2)

Imagine the wife’s witness to her husband when he sees how his buddies’ wives are with them! There may be no greater witness to the love of Y’hovah than the believing wife’s subjection to her unbelieving husband. And I don’t think this applies only to wives of unbelievers. She should also be a good example of what a godly wife is to her children, so that they will practice what their mother’s model for them. The godly husband will make this easy for her, as she will see Mashiyach in the character of her husband’s rule of the home and actually WANT to be his subject, as his yoke is easy and his burden light. 

Get it, guys?! If you are having trouble with a rebellious wife, guess whose probably at fault. Hint: It ain’t HER! If you love your wife like Mashiyach does the kahal, she is going to willingly be subject to you and you are golden. And you also will probably have your children in subjection, as well.

Kids! That 5th Commandment comes in here.

Honour thy father and thy mother: that thy days may be long upon the land Y’hovah Elohecha giveth thee. (Exodus 20:12)

That is not just long personal life that is promised to you, but a long possession of property so that you can pass it on to your descendants and so that THEY can hold it as long as THEY honour their parents. As the generational curse is broken when a child repents and loves Y’hovah (which means that he obeys his commandments), so the generational blessing can be broken when a child turns and despises Y’hovah (which means that he counts Y’hovah’s commandments as dung or useless). So, even if your father ISN’T godly, you are to live in subjection to him as the same type of witness your mother is to be.

Fathers! You are to NOT provoke the anger of your children. This will likely only come into play if the father repents and his children do not. Believing parents should be raising their children in the nurture and admonition of Y’hovah, so this should not be an issue. But men who convert when the children are already trained to be pagans will need to walk a fine line, showing the love of Y’hovah through wisdom and understanding while not condoning a lifestyle of sin. 

Employees/servants! Give an honest day’s work for an honest day’s pay – anything less is theft!

Everyone! Whatever you do, do it as unto Y’hovah Yeshua (cf. AENT note at Lk.2.11 on pg.148), for ultimately, THAT is who you are serving; not your husband, father, wife, child, or master/employer. Do your best and do it honestly. If you don’t, you will ‘bear your iniquity’, the physical consequences of your actions. 

4.1-6 – Employers/masters! Don’t oppress your servants/employees by shorting them what wages they are due. 

13 In the year of this jubile ye shall return every man unto his possession. 14 And if thou sell ought unto thy neighbour, or buyest of thy neighbour’ hand, ye shall not oppress one another: 15 According to the number of years after the jubile thou shalt buy of thy neighbour; according unto the number of years of the fruits he shall sell unto thee: 16 According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price of it: for to the number of the fruits doth he sell unto thee. 17 Ye shall not therefore oppress one another; but thou shalt fear Elohecha: for I Y’hovah Elohechem. (Lev.25.13-17)

14 Thou shalt not oppress an hired servant poor and needy, of thy brethren, or of thy strangers in thy land within thy gates: 15 At his day thou shalt give his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto Y’hovah, and it be sin unto thee. (Deut.24.14-15)

Y’hovah is not pleased or amused when one brother oppresses another, OR when a Yisraelite oppresses a stranger who lives and works ‘in the land’. 

Prayer is a sign of a believer. We all ought to pray more than we do, I suppose. I ought to pray more than I do, anyway. We have a source of abundant power and resources – more abundant than we could possibly imagine, for there is no limit to the power of Y’hovah. Sha’ul covets the prayers of the saints for him, that Y’hovah would open his mouth to spread the besorah that Y’hovah wants to live in perfect peace with his creatures; us! 

The mystery of Mashiyach that Sha’ul speaks of is the revelation of Mashiyach in the Tanakh that the rabbis either missed or ignored. They didn’t recognize it, anyway, for they did to Paul what he was sent to Damascus to do with the people of the Way – shut him up in prison. Yeah! THAT worked well for them didn’t it? He wrote 2/3 of the Brith Chadashah from prison. He wants to ‘unfold’ the mystery of Mashiyach, I think for the Jews of the diaspora, as well as the Ephraimites in the world. He may or may not have known how much influence he would have over future history. But he certainly did, and therefore we know that Y’hovah answered the prayers of the Colossian kahal. 

End of Midrashic Bible Study.

Shabbat Bible Study for October 6, 2018

Shabbat Bible Study for October 6, 2018

©2018 Mark Pitrone and Fulfilling Torah Ministries

Year 3 Sabbath 30

Deuteronomy 9:1-29 – Jeremiah 3:1-2 – Psalm 127 – Ephesians 2:1-36


Devarim 9.1-6 – Moshe begins a litany of Israel’s offenses against Y’hovah over the last 40 years of Wilderness Adventure. He mentions, almost in passing, that Israel is less culpable before him than the Cana’ani they are going to dispossess, but they are not to rely on their national ‘virtue’ to carry them through to victory. If Y’hovah held them to the strict standard the church has always said they had to maintain, they would already also be toast. In fact, there have been numerous occasions when he’d have destroyed the nation to the last man and made Moshe a nation, had it not been for Moshe’s gap-standing intercession on Israel’s behalf and on behalf of Y’hovah’s righteous Name [the latter, Y’hovah’s Name, being the thing he was looking for Moshe to uphold]. On this point of relative righteousness, Schottenstein’s Chumash has a good prefatory comment on vv.4-6 on pp. 62-63. Rashi and Ramban actually agree there, that Israel is NOT all that AND a bag of chips. In fact, they aren’t really even the bag of chips. Both stress that Y’hovah did not favor Israel over the Cana’ani because they were intrinsically better ACTORS than Cana’an or that they were particularly adept at fighting and winning battles. They were favored for Avraham, Yitzchak and Ya’acov’s sakes to whom Y’hovah had PROMISED this land for their family. THIS is STILL why Israel is favored; NOT because they are more righteous than their neighbors, but because Y’hovah PROMISED. Here’s what Treasury of Scripture Knowledge, a Xian resource , says about “Not for” in v.5

Not for: Though the Canaanites were expelled for their wickedness, it does not follow, that the Israelites were established in their room on account of any distinguished virtue, or because they deserved it. On many occasions, it may be seen in the history of the world, that God punishes the wicked by the instrumentality of other men, who are as wicked as themselves. Not the Israelites’ righteousness, but the wickedness of the inhabitants, and the promise of God to their fathers, was the cause of their obtaining Canaan.

We Netzari believers LIKEWISE are not more favored than the wicked people around us because WE are all that and a bag of chips, either. WE are not BETTER than the heathen around us. We are better OFF than they due to our Hebraic style of faith, doing what we say we believe at least some of the time by his gracious provision.

8 For by grace are ye saved through faith; and that not of yourselves: the gift of Eloha: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Mashiyach Yeshua unto good works, which Eloha hath before ordained that we should walk in them. [Eph.2.8-10]

In vv.2-3 Moshe tells Israel that they will destroy the Cana’ani by HIS power, not their own, as Paraoh, Amalek and Amor had been.

11 And the magicians could not stand before Moshe [Ex.9] 

8 Then came Amalek, and fought with Israel in Rephidim. 13 And Joshua discomfited Amalek and his people with the edge of the sword. 14 And Y’hovah said unto Moshe, Write this a memorial in a book, and rehearse in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven. 16 For he said, Because Y’hovah hath sworn Y’hovah to war with Amalek from generation to generation. [Ex.17.8, 13, 14, 16]

And Israel sent messengers unto Sihon king of the Amorites, saying, And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz, and fought against Israel. 24 And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbok, even unto the children of Ammon: for the border of the children of Ammon strong. [Num.21.21, 23-24]


Vv.7-29 – Moshe here lists a number of times, not an exhaustive account by any means, that Israel has ‘gone a-whoring’ to their own will and ways. He doesn’t even bring up, except in passing [v.7], Meribah or the other incidents of rebellion between Egypt and Sinai, but only the time AFTER they’d agreed to the Covenant – at LEAST 4 times at the foot of Sinai; 

19.7 And Moshe came and called for the elders of the people, and laid before their faces all these words which Y’hovah commanded him. 8 And all the people answered together [through their representatives – Mark edit], and said, All that Y’hovah hath spoken we will do. And Moshe returned the words of the people unto Y’hovah. 

18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw, they removed, and stood afar off. 19 And they said unto Moshe, Speak thou with us, and we will hear [shema – Mark edit]: but let not Eloha speak with us, lest we die.

24.3 And Moshe came and told the people all the words of Y’hovah, and all the judgments: and all the people answered with one voice, and said, All the words which Y’hovah hath said will we do. 7 And he took the book of the covenant, and read in the audience of the people: and they said, All that Y’hovah hath said will we do, and be obedient.[Ex.19.7-8, 20.18-19, 24.3, 7]

The use of Chorev [H2722] in v.8 is kinda interesting, since the word means ‘desolation’, which is what happened to Israel in the ‘golden calf’ incident. The nation desolated itself by bowing to the idols and debauching before them. The root verb of Chorev is H2717 charav, which means ‘to parch or lose vitality’, which was the spiritual condition of the Israelite nation as they played the harlot at the foot of Sinai – the very place where they had agreed to do what Y’hovah had commanded them AT LEAST 4 times. 

Now, don’t get all puffed up because YOU would never do such a thing, because you probably have at least once already today. I am sharing this on 6Oct2018, and reviewing it on 30Aug2018, but I know myself well enough to know that I have probably already transgressed Torah today – BOTH days. And in that I have already stood at Chorev TODAY. HalleluYah! that Mashiyach Yeshua intercedes for me because I SOMETIMES have a heart to obey him, even as Moshe stood in the gap for Yisrael and for Y’hovah’s Name before a rightfully angry Y’hovah Tzavaoth. 

Moshe speaks for the rest of this chapter about the events surrounding the golden calf;

  • How he went up on the mountain at Y’hovah’s command and was given the bullet points of the covenant and how Yisrael was to implement their part of it, which he told them first thing upon his return to the foot of Sinai after 40 days and nights – outside of time and space – in Y’hovah’s throneroom. He was so full of life and well rested after his 40 days without food or drink that he stayed up all night to write a hard copy of what he’d told them and then read it to them that morning. Their agreement to do all that Y’hovah had covenanted with them the night before and again that day were the nation’s 3rd and 4th signatures to the covenant, 
  • How he went BACK up the mount for another 40 days and nights to receive the details of the covenant, of which the written record Moshe had just delivered was the outline, 
  • How Israel, and even Aharon and probably the other Levi’im, had had a part in the corruption, KJV’s use of ‘corrupted’ [H7843 shachath שחת, ‘to corrupt or degenerate irreversibly’] is interesting. Here are a couple of other uses;

16 Lest ye corrupt and make you a graven image, the similitude of any figure, the likeness of male or female, [Dt.4.16] 

11 The earth also was corrupt before Eloha, and the earth was filled with violence. 12  And Eloha looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. [Gen.6.11-12]

– every use of ‘corrupt’ is from H7843, shachath, to degenerate irreversibly.

  • How Y’hovah warned Moshe that he was righteous to wipe Israel out,
  • How Moshe demonstrated Israel’s rebellion by destroying the tables of the testimony,

Again, from TSK on ‘cast them’:

Moses might have done this through distress and anguish of spirit, on beholding their abominable idolatry and dissolute conduct; or probably he did it emblematically, and perhaps by the direction of God; intimating thereby, that as by this act of his the tables were broken in pieces, on which the Law of God was written, so they, by their present conduct, had made a breach in the covenant, and broken the laws of their Maker and Sovereign,

  • How Moshe stood in the gap for Yisrael, for Y’hovah’s Name and for Aharon, whom Y’hovah thought to destroy,
  • How Moshe burnt and ground the image with fire and strewed it over the waters of Rephidim,
  • How Israel transgressed at Massah and Kibroth-hattaavah 
  • and Kadesh-Barnea, and were denied passage into the Land until the whole adult population of Israel [except the 2 Yisraelite spies] died because they would not believe Y’hovah’s Word, but followed the tourist’s word instead,
  • How Moshe stood in the gap for Yisrael’s and the Patriarchs’ sakes, and for the sake of Y’hovah’s Name before the heathen and especially Egypt.


YirmeYahu 3.1-2 – This is a direct reference to 

1 When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give in her hand, and send her out of his house. 2 And when she is departed out of his house, she may go and be another man’s. 3 And if the latter husband hate her, and write her a bill of divorcement, and giveth in her hand, and sendeth her out of his house; or if the latter husband die, which took her his wife; 4 Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that abomination before Y’hovah: and thou shalt not cause the land to sin, which Y’hovah Elohecha giveth thee an inheritance. [Dt.24.1-4] 

except that Y’hovah Elohenu asks us to return to him,

      … yet return again to me, saith Y’hovah. [v.1] 

He cares very deeply that we went after other gods, but he wants us to return to him. He lived in flesh like ours and knows experientially what we go through and he empathizes/sympathizes with us, so much so that he made a way for us to escape the fate we’d taken on ourselves. He directs us in v.2 to look at and understand what we’ve done against him, and to make our teshuvah, to repent of what we KNEW full well was a transgression of his commandments to us. We very seldom sin against him that we don’t KNOW we are sinning BEFORE we actually do it. He knows we are not stupid. He knows that his commands are simple. But he also knows that in our flesh they are NOT easy; and he empathizes/sympathizes with us. He WANTS us to walk in his ways, and he graciously supplies the power for us to do so by his indwelling Ruach haKodesh, his set-apart Spirit. He tells us in v.2 to look for those things we have NOT corrupted and to fix on THOSE things, not the places where we have failed and then repented, confessed and been forgiven. That doesn’t give us carte blanche to transgress his Word, for we are not being sanctified in areas over which we keep control. But the blood of Yeshua has covered and made restitution for our sins and iniquities. Those things we have been forgiven are also forgotten by Y’hovah’s choice because he no longer looks at us as transgressors, but as his Son’s Bride and as His sons, 

34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know Y’hovah: for they shall all know me, from the least of them unto the greatest of them, saith Y’hovah: for I will forgive their iniquity, and I will remember their sin no more. [Jer.31.34]

The sin that Y’hovah has forgiven no longer exists and is as if it never did exist. There are only 2 places the memory of them still exists

  1. in our own minds, and
  2. in haSatan’s mind

In the New Creation, Y’hovah will wipe our minds of the memory of our transgressions and he will have already sent haSatan to the Lake of Fire for utter destruction. 

19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. [Mic.7.19]

So, we need to be mindful of that truth and not beat ourselves up over sins that have been repented of, confessed and forgiven. And when they DO come to mind, we need to

  1. rebuke haSatan over the memory and then 
  2. Hallel Y’hovah that he has forgiven it and also made us blameless by his stripes and death on the tree.


Tehellim 127   This song of ascent was written FOR Schlomo, not BY him. As you probably know, Schlomo went after multiple wives/concubines, mostly as alliance sealers, but for each of them he built an altar to and worshipped those wives’ deities. He might just as well have bowed to the golden calf at Chorev. [Isn’t it amazing how the Psalm, chosen sequentially, so readily correspond to the Torah parshah? BTW, here comes some MAJOR conjecture.] 

Whoever wrote this song of ascent KNEW Schlomo’s Torah transgression and was herein telling Schlomo to repent and confess his sin and iniquity in disobeying Y’hovah by accumulating wives, horses and chariots. The Temple was still in the building stage when this psalm was delivered to him, so there is that application, as well. Did Y’hovah build Schlomo’s house? He did, but not due to Schlomo’s tzedekah, but David’s. Yehudah didn’t continue for 400 more years because of Schlomo’s righteousness, but David’s. Schlomo was just a regular guy like me and you, but who happened to be born into the house of the king of that part of the world, so he lived quite opulently, perhaps indulgently; spoiled. There is no reference to Schlomo ever engaging in a battle with an enemy. His kingdom’s power was created by David’s military and political prowess, not Schlomo’s. IF my conjecture about Schlomo’s less than Davidic character is correct this psalm is a rebuke to him from Ruach haKodesh, with a blessing attached, depending on a positive response. 

If this conjecture has any legs, Shlomo is being told that unless he turns to Y’hovah’s Way his house will not stand. He is being told in v.1 that he needs to get his hands out of the ‘house building’ business [I don’t think Schlomo ever held a saw or hammer in his hand], presumably because MOST of the ones Schlomo had had built were to foreign elohims. V.2 speaks to the uselessness of watchmen if the city has gone a-whoring and despises or contemns Y’hovah. 

Then he addresses the numerous children Shlomo probably had, what with all those “concu-wives”. Vv.3-5, if the conjecture holds true, is one of the 1st inklings that Y’hovah will be dividing the kingdom, as ‘THEY’, that is, Shlomo’s kids, will not be ashamed and will speak with enemies in his very own gates, as did ChizkiYahu to MerodachBaladan’s officers.

At that time Merodachbaladan, the son of Baladan, king of Babylon, sent letters and a present to ChizkiYahu: for he had heard that he had been sick, and was recovered. [Isa. 39.1]

I would not be surprised to learn that MerodachBaladan was his father’s Director of National Security, like the NSA chief today. Now that might have SEEMED like a blessing to Chizkiyahu, but when YeshaYahu heard about the Babylonian king’s officers’ being in the city, he asked ChizkiYahu what he’d shown them, which was everything, and Y’hovah spoke prophecy through him,

5 Then said Isaiah to ChizkiYahu, Hear the word of Y’hovah of hosts: 6 Behold, the days come, that all in thine house, and which thy fathers have laid up in store until this day shall be carried to Babylon: nothing shall be left, saith Y’hovah. 7 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. [Is.39.5-7]

ChananYahu, Mishael, AzarYahu and Daniel were all sons of ChizkiYahu, who told Isaiah it was good that it wasn’t going to happen in his lifetime or his own son’s. I think Shlomo had the same kind of reaction to the news AviYahu brought him about 10 tribes being severed from his son; “Oh, well! At least I won’t see it!” 

The prophetic significance of vv.3-5 is that from Shlomo’s loins would eventually proceed Mashiyach ben David, the ultimate MelchiZedek high priest. Q&C

Ephesians 2-3Eph.2.1-3 – Remember the pronouns, YOU = formerly gentile believers, WE = Yehudim believers in Mashiyach Yeshua, US = all the believers together as one body, THEY/THEM = the Pharisee CCers, whether believers or not. In this sentence that encompasses all of the 1st 3 verses, Sha’ul begins drawing the You’s and the We’s together as Us/We All. He is primarily addressing the former gentiles in vv.1-4. They were drawn naturally to the sins of the flesh, having had no Torah to teach them Y’hovah’s Way. But he also includes himself and his Yehudim brethren in the same boat, because Sha’ul was nothing if not brutally honest. Just as the gentiles were slaves to their lusts according to the directions of the flesh and possibly (though not certainly) with the influence of haSatan, so were the Yehudim. Remember that in Rom.7 Sha’ul said he was made aware of just how covetous he was when he actually thought about the 10th commandment for the first time. 

What shall we say then? Is Torah sin? Eloha forbid. Nay, I had not known sin, but by the law: for I had not known lust, except Torah had said, Thou shalt not covet. (Romans 7:7)

Do you suppose it was/is the same with most Yehudim? I would be willing to wager, without MUCH chance involved. I don’t think his problem was lusting over OTHER people’s stuff, but lusting for what he already had,

4 Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: 5 Circumcised the eighth day, of the stock of Israel, the tribe of BenYamin, an Hebrew of the Hebrews; as touching the law [oral – M], a Pharisee; 6 Concerning zeal, persecuting the church; touching the righteousness which is in Torah, blameless. 7 But what things were gain to me, those I counted loss for Mashiyach. (Phil.3.4-7)

[I think Paul was the rich young man [Matt.19] who coveted his stuff; ^ THIS ^ stuff + his father’s estate.]

Vv.4-7 – “But Eloha” are quite probably the sweetest words in scripture, aren’t they? As wicked as we can be without even knowing it, Y’hovah is knowingly that merciful towards us, full of love for which we are throughly undeserving. He, by his gracious favor, quickened us together with Mashiyach Yeshua when he raised him from death, and seats us in eternity in Mashiyach and through him allows us to inherit in his Kingdom. 

Vv.8-10 – It is by his gracious favor to usward that we are delivered by the faith of Mashiyach. This faith needs to be seen in the Hebraic sense that faith is both mental assent to truth and obedience working out that truth. Remember that it is not OUR faith that secures our deliverance from the law of sin and death, but the finished work of Mashiyach Yeshua on the tree, in the grave and upon his resurrection. 

Even the righteousness of Eloha which is by faith of Yeshua haMashiyach unto all and upon all them that believe: for there is no difference: (Romans 3:22)

Knowing that a man is not justified by the works of the law, but by the faith of Yeshua haMashiyach, even we have believed in Yeshua haMashiyach, that we might be justified by the faith of Mashiyach, and not by the works of the law: for by the works of the law… I am crucified with Mashiyach: nevertheless I live; yet not I, but Mashiyach liveth in me: and the life which I now live in the flesh I live by the faith of the Son of Eloha, who loved me, and gave himself for me. (Galatians 2:16, 20)

That the blessing of Abraham might come on the Gentiles through Yeshua haMashiyach; that we might receive the promise of Ruach through faith… But the scripture hath concluded all under sin, that the promise by faith of Yeshua haMashiyach might be given to them that believe. (Galatians 3:14, 22)

12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13 For it is Eloha which worketh in you both to will and to do of his good pleasure. [Phil.2.12-13]

My brethren, have not the faith of our Master Yeshua haMashiyach, the Master of glory, with respect of persons. (James 2:1)

And now, we haltingly obey his commandments as we submit to his Ruach haKodesh, who supplies the spiritual power we need to comply and to thereby overcome the wicked one – our/my own fleshly self and, on occasion, haSatan and his hordes. We ARE his workmanship. He has created us IN Mashiyach UNTO obedience. W/o Ruach of Mashiyach, we could not obey. I purposely left out the references of our faith IN Mashiyach, because I didn’t want to confuse the issue. But suffice it to say that our FAITH is IN Mashiyach in exactly the same way that WE are IN Mashiyach. It is not OUR faith in Mashiyach that saves us, but HIS faith, the faith OF Mashiyach that delivers us from death to life IN HIM. We English speakers, who were raised in the deception of the church’s political leadership, think that faith is mere belief, while Hebrew speakers understand that every word is based in ACTION, not merely concept. If you claim to be in Mashiyach and you understand that concept to be true, but your understanding hasn’t affected your life and produced the effect of obedience, your faith is useless; your faith is dead.

Even so faith, if it hath not works, is dead, being alone… For as the body without Ruach is dead, so faith without works is dead also. (James 2:17, 26) 


Vv.11-13 – Here are our pronouns again, and put to good use. YE (former gentiles) WERE afar off; w/o Mashiyach, goyim, gerim, hopeless, w/o Eloha though surrounded by gods; but are NOW brought near by Mashiyach’s blood. He is OUR shalom, having made the two (We and Ye = us) echad. Now; today; in the physical world, we still have 2 houses extant, comprised of Yehudah, who have been conditioned to distrust Xians and will not accept that many are being drawn to Torah by Mashiyach, and Ephraim and full goyim, who have been conditioned to distrust Yehudah by the same anti-Jewish Xian ‘fathers’ who perpetrated the crusades, inquisitions and pogroms that made the Yehudim distrustful of all things that name Yeshua as their Mashiyach. But IN Mashiyach there is no Jew/Greek, no bond/free, no male/female dichotomy. All are echad in him as Y’hovah is echad. 

The middle wall of partition, friends, is the oral traditions that keep us from breaking Torah, while also keeping us from truly obeying Torah. The context of the sentence also shows that that middle wall is the enmity that stands between us. Yeshua abolished that middle wall (passed which, in the 2nd Temple, a gentile could not enter) and the enmity it represents between Yehudi and goyish believer in the same Y’hovah Elohenu by Y’hovah Yeshua’s finished work on the tree. By that work, as we said before, he made of the 2 one body. See that he reconciled us to Eloha – we are one in Eloha, as well as in Mashiyach by Yeshua’s abolition of enmity between goyish and Yehudi believers. The enmity was not just between goy and Yehudi, but also between BOTH human houses and Eloha, between the Shalom Yeshua brings that is BOTH between us 2 human houses AND between both houses and Y’hovah. <<< THIS is why I say that the gospel in a nutshell is, “You can have PEACE with the Creator of the universe.” What better news could there be to a world lost and dying? All we need to do after they see that their problem is enmity with Y’hovah is to show them the delivery vehicle of Yeshua’s death, burial and resurrection. 

And so, we former gentiles are made citizens in the Israelite Commonwealth and members of Eloha’s family, built on the foundation of the sent out prophets [schlichim] of Y’hovah and the cornerstone of Mashiyach.   

The stone which the builders refused is become the head stone of the corner. (Psalms 118:22)

In that day shall there be an altar to Y’hovah in the midst of the land of Egypt, and a pillar at the border thereof to Y’hovah. (Isaiah 19:19)

The HEADstone of the corner describes only one stone I can think of – a pyramid’s CAPstone, as it is placed at the head of the pyramid and stands over ALL 4 corners of it. In Mashiyach, all the body, from the 4 corners of the earth will be brought together as echad and in him we will be one as Y’hovah is one – absolute Shalom. Q&C

End of Shabbat Bible Study