BLESS THE LAND
PARSHA COMMENTARY
Parsha Commentary Course
Shoftim ("Judges")
Bless the Land
Written by Hutch Church
August 2010
Torah: Deut.16:18-21:9
Haftorah: Isa. 51:12-52:12
Gospel: John 1:19-27
Acts: 2:14-17; 13:20-21
Epistles: Rom. 14:10-13
Sections: 1. Commentary 2. Parsha: Torah and Glory 3. Prayer Focus 4. Living the Parsha
Welcome: "God is not a man, that He should lie; neither the son of man, that He should repent; hath He said, and shall He not do it? or hath He spoken, and shall not make it good" (Num. 23:19). Trust Him with your challenges this week.
Section 1: Weekly Parsha
Torah: Introduction to Shoftim ("Judges")
Last week: Parsha R'eh ("See") opened immediately with Moses exhorting the new generation of Israelites to honor their covenant, and presenting for their thoughtful consideration the option of living with Yahweh's blessing or under the curse. Topics included Mounts Gerizim and Ebal, pagan altars, the proper place of worship, food, idolatry, clean and unclean animals, the sabbatical year, and yearly pilgrimages to Jerusalem. We learned from Israel's experience the high value of spiritual eyesight, and that the condition of one's life will be a direct reflection of his wisdom and choices. "See, I am setting before you today a blessing and a curse."
This week: Parsha Shoftim, which means "Judges" or "magistrates," defines the heart of this important Torah portion. Issues of law and ethics predominate and include regulations and guidelines for judges and elders, kings, prophets, and priests, all of whom have a vital, central role in maintaining a stable, just, and godly society in which the citizens are blessed and productive. The people themselves were to appoint impartial judges [shoftim] and trustworthy law-enforcement officials in all the cities and towns of the Promised Land they inhabited. "Justice, and only justice, you shall pursue, that you may live and possess the land which the Lord your God is giving you" (Deut. 16:20). This was the lawgivers directive for all who would be then, and even today, given the responsibility of knowing, interpreting, and applying the laws and statutes of the Torah.
Topics that parsha Shoftim includes are: laws forbidding idolatry and sorcery, the appointment of a king, cities of refuge, military conduct, exemptions from participation in warfare, terms of peace, and the prohibition of the destruction of fruit trees during a siege.
1. "You shall appoint for yourself judges and officers in all your towns [gates] which the Lord your God is giving you, according to your tribes, and they shall judge the people with righteous judgment" (Deut. 16:18).
Moses continued to speak to Israel. In this passage he commented on the appointment of judges and officers for the equitable administration of justice throughout the land, i.e., courts. Judges have a powerful and responsible calling in their societies, and in Israel this was also true. But with Israel the judges would represent YHVH directly, and have His delegated authority to bind [disallow, disapprove, declare illegal, pass sentence] and loose [allow, approve, pronounce legal, liberate] according to the righteous statutes of the Torah, the nation's righteous constitution. The shoftim could not take bribes or favor [show respect to] anyone, for that would injure the cause of justice and undermine societal stability in Israel. Accordingly, Moses instructed them.
A very serious crime a judge could deal with in ancient cultures was that of treason. It simply wasn't tolerated, but when it occurred treason was swiftly and severely punished. Ancient Israel was a theocracy, governed by divine law and the direct guidance of the Holy Spirit exerted through divinely appointed and inspired officials who were charged with the maintenance of the military and political integrity of the nation. The heinous act of idolatry was distinctly treasonous according to the Torah, and punishable by execution (Deut. 17). Moses therefore gave instructions concerning the administration of justice, and renounced idolatrous practices as the greatest perversion of allegiance to YHVH, a betrayal of citizenship in Israel, and hence a most serious form of treason. Moses never tired of warning the people against the intolerable custom of idolatry and the business of setting up images in altar groves when they settled in Canaan.
The matter of the appointment of Shoftim and the righteous administration of justice was an issue of national survival for Israel, who would be surrounded by enemies and subject to unholy temptations and threats from within and without its borders. The necessity for judicial integrity was obvious. True justice will cause a nation to prosper. It establishes order, provides strength and peace, ensures social stability, maintains economic security, allows for purity in worship, and builds public morale and confidence. Injustice, on the other hand, includes the tolerance of all treasonous and harmful practices, destroys community unity, encourages graft [acquisition of dishonest gain], invites forward and accelerates every demonic activity, provides broadened places for corruption, exposes society and individuals to assorted enemies, and facilitates the decline and destruction of a person, family, nation, and kingdom. Solomon understood. "Righteousness exalts a nation [and its people at every level], but sin is a reproach for any people" (Prov. 14:34).
In Israel, the judges were to take their places and convene their courts in the gates [central marketplaces] of the cities and towns, where public concourse/merging/meetings took place and where people could gather, watch, and listen to the proceedings. The presence of neutral curious onlookers [like cameras in modern courtrooms] helped to keep the process of Torah-based justice steadfast and equitable, free from crafty manipulations and favoritism. Judges present at the "gates" represented the town to all visitors and by-passers as Elohim-honoring, lawful, and therefore a safe harbor.
Impartiality was the foremost requirement for a judge. He could not be a "respecter of persons." The judge of Israel needed to keep uppermost in his heart the fact that in decision-making the interest of Yahweh and His holy justice had to be pre-eminent, and never personal interests or biases.
2. "You shall not sacrifice to the Lord your God an ox or a sheep which has a blemish or any defect [evil thing], for that is a detestable thing to the Lord your God" (Deut. 17:1).
Animals with a blemish or any disfigurement were disqualified for Tabernacle/Temple service. Therefore, justice and the integrity of Temple worship were related. The perversion of just standards would inevitably lead to invalid, marred, less-expensive animals and ingredients being sold and used for sacrifices, and illegitimate monies used for purchasing faulty offerings. With the standards of justice and loyalty to the Law lowered, faithfulness to Yahweh's covenant would deteriorate also. Dishonest religious Israelites could then insist that whatever they bought and offered was proper and for the glory of God, and the priests would comply. People would end up leaving the holy site after their sacrifice was offered, thinking they were ceremonially clean, but in reality, remain as they were before bringing their unacceptable offering. In this way, uncleanness was compounded in the camp. The institutionalization of Temple worship, which was to be expected when the administration of godly justice deteriorated, actually happened. The book of Malachi presents the condition of Israel in the prophet's day, and her disrespect for the honor of Yahweh's worship, which occurred over time when the standard of integrity was gradually lowered among Israel's leaders. The nation's tolerance of injustice was reflected in the unprincipled but common practice of the priests and people bringing defiled, bargain-priced offerings to the Temple. "You are presenting defiled food upon My altar...you present the lame and sick, is it not evil?" (read Mal. 1:6-8).
3. "If there is found in your midst...a man or a woman who does what is evil...and has gone and served other gods and worshipped them, or the sun or the moon or any of the heavenly host...you shall stone them. On the evidence of two or three witnesses, he who is to die shall be put to death..." (Deut 17:2-6).
The worship of idols is evil, and constitutes a denial of the existence and authority of the One True Elohim. Worshippers of false gods believed the heavenly bodies possessed independent powers over fertility, rainfall, prosperity and more. But the cosmos is the handiwork of the Most High, Who controls and uses the far-flung systems for His own purposes. Notwithstanding, whatever the charge that was brought against somebody, the court required a thorough and exacting investigation before any action was taken. In ancient Israel the death penalty of the judged idol worshipper took place in the town or city where the offense occurred, to show the populace that idols and heavenly bodies et al have no power to protect or save those who foolishly bow down to them. [Note: Reading or flirting with astrology columns, a practice too common among believers, falls into the realm of activities categorically forbidden by the Torah. Astrology is the threshold to the occult. Reading such things daily is trysting with the enemy, and will result in at least two things: (1) The victim's mind becomes open to and anointed by a familiar evil spirit [count on it], returned to spiritual Egypt, and locked down into bondage to perverted, distorted imaginations. (2) True spiritual growth in the knowledge and intimacy of Yeshua becomes stymied, and ends. "My brethren, these things ought not to be this way. Does a fountain send out from the same opening both fresh and bitter water?" (James 3:10-11). Believers must renounce all associations banned by Torah!]
4. "When you enter the land which the Lord your God gives you, and you possess it and live in it, and you say, I will set a king over me like all the nations who are around me, you shall surely set a king over you whom the Lord your God chooses, one from among your countrymen you shall set as king over yourselves" (Deut. 17:14-15).
"Israel as a nation had three commandments once it was established in the land: (a) to request a king; (b) to eliminate the offspring of Amalek; and (c) to build the Temple (Sanhedrin 20b). Thus, it was not only permitted, but commanded that at some future point the nation should request a king; moreover, the prophecies about Messianic times, which represent Israel at its highest level, revolve around a king from the Davidic dynasty...kingship is a desirable condition. Nevertheless, when the people asked the prophet Samuel (1 Samuel 8:5) to give them a king "so they could be like the surrounding nations," he responded with disappointment and anger. They should have asked for a king who would lead them, inspire them, and set an example of selfless and wholehearted service to God, but instead they wanted a king merely to imitate their neighbors." Chumash, Shoftim, p. 1029.
The king of Israel should be chosen for his commitment to (a) Yahweh, (b) His commandments, and the (c) welfare of His people. Moreover, the king was required to know the Law, all of it. This is why each king, once his coronation was complete, was commanded to write his own copy of the Torah and carry it with him at all times. After all, the king was first and foremost a shoftim.
5. "The Levitical priests, the whole tribe of Levi shall have no portion or inheritance with Israel; they shall eat the Lord's offerings by fire His portion [inheritance]...the Lord is their inheritance, as He promised them" (Deut. 18:1-2)
The Torah instruction continues with the responsibilities and privileges of the various leaders/elders/judges of Israel. The secular, temporal ruler would be the king who was ordained to be entirely submitted to the Torah and its Giver, YHVH. There were the priests, the Kohanim, who served the Tabernacle/Temple and taught the Law. The Levites served the priests and also acted as teachers, and social administrators and managers when needed. The Levites, including the priests, were not given a portion of the land of Israel to own, but were free from common farming-for-profit efforts to devote themselves to spiritual activities. The livelihood was provided by the contributions and gifts of the other tribes/people.
6. "When you enter the land..you shall not learn to imitate the detestable things of those nations. There shall not be found among you anyone who makes his son or daughter pass through the fire, one who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer..or a medium, or a spiritist...you shall be blameless..." (Deut. 18:9-14).
This Torah passage lists nine types of sorcery, all of which are detestable to Yahweh. See also: Exodus 22:17; Lev. 18:21; 19:26,31; 20:2-7,27.
Again we read that Israel was categorically forbidden to imitate the occultic, fore-telling practices of the surrounding nations, whose unholy, dark disciplines were abominable to Elohim. The heathen beliefs and religious customs tended to fatalism, and were demonically inspired and supported. Israelites were instead called to have faith in Yahweh to provide them with all the prophetic insights, experiences and knowledge they would need to plan and function successfully. Their nation would be guided by His Torah and established in His power, not by the movement of heavenly bodies (verse 3) or the predictions of mystical prognosticators with pointed hats. Hence, with instructions having been given concerning (a) the standards of Israel's leadership--judges, law-enforcement officials, priests and the king, and (b) the prohibition against all forms of sorcery and soothsaying [the practice kills biblical faith and encourages fatalism], the Torah turns to remarks about Yahweh's prophets.
7. "The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him...I will put My words in his mouth, and he shall speak to them all that I command him...(read Deut. 18:15-21).
Concerning prophecy, this prediction speaks of the general prophetic ministry that would be raised up in Israel to speak the instructions, directions, warnings, corrections, and exhortations [foretelling and forthtelling] of Yahweh to His people in the centuries to come. The word "prophet" covers the whole line of Old Covenant prophets, whose words were to be listened to and respected by all Israelites. The series of ancient prophets of Israel--who spoke to both houses of Israel, Judah and Ephraim--culminated in the perfect and divine Prophet par excellence, Messiah Yeshua, of Whom Moses was a type.
What is a prophet? Etymologically, it is a person who is "boiling or bubbling over" with divine inspiration. He/she may not be a genius or even highly educated, but he is supernaturally inspired to reveal and declare the will of Elohim. Prophets foretold of future events through: A. Signs. B. Appeals and warnings. C. Announcing judgments. D. Administering exhortation and comfort. E. Revelations of the Messianic Hope. F. In explaining (unfolding) the divine purpose in providential [related to Divine power guiding and sustaining human destiny] developments.
But prophecy consists of more than the element of prediction. The function of the prophet [we are not talking about the gift of prophecy in which believers are exhorted to function] is: (1) To declare new truth received by direct revelation and declared with heaven's authority as "a word of the Lord." (2) To proclaim truth already revealed, and revive and reinforce such truth with supernatural power and fervor, and apply it to the existing circumstances, conditions, and evils.
YHVH forbade/disallowed any form of divination, sorcery, and fortune-telling, all of which (as we have stated) are demonic practices given impetus and controlled by familiar spirits. In place of them, He provided Israel with something infinitely better, lawful, and that would satisfy the longing, interest, and spiritual curiosity of His people. YHVH's prophetic ministry would: a. Provide knowledge of His will. b. Provide accurate guidance. c. Reveal information about the spirit realm (invisible world) and the future. d. Make a way for unfit man to have a degree of personal exchange with Elohim. Thus the desire for these things, which was (is) the strength and attraction of pagan divination and sorcery, was satisfied in His prophetic ministry.
The parsha Shoftim has brought before our attention the offices of judge, priest, king, and prophet. They all point to Messiah Yeshua, the Prophet like unto Moses, Who fills and completes each one with holy perfection. Study in sequence: Acts 3:22; Jn. 1:17; Heb. 3:2-7; Nu. 12:6-9; 34:10; Jn. 14:10; 5:20-21; Deut. 18::16-18; 34:11; Acts 3:23; Heb. 2:1-5; 10:28-29.
Comment: We have not exposited/explained these remaining Torah subjects at great length. Our short remarks are offered only as a help and are by no means complete. Volumes of truth and insight within the following topics are left for the industrious student to explore who wants to go further in learning the Torah and experiencing/encountering the kingdom, power, and glory of Yeshua through the Spirit. Toward that end, keep this prophetic word in your heart and expect to (1) hear His voice/word/instruction and (2) partake of the holy, supernatural intimacy which Messiah desires with all His disciples: "...when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will also speak; and He will tell you things to come" (John 16:13).
8. Cities of refuge: "...and you dispossess them and settle in their cities and in their houses, you shall set aside three cities for yourself in the midst of your land...so that any manslayer may flee there" (read Deut. 19:1-13).
Moses gave commandments to establish cities of refuge in Numbers 35:9-34, and selected three east of the Jordan River (Deut. 4:41-43). The order for these cities is repeated here along with some new provisions. The commandment relates naturally to the above, earlier passages. Since the Torah had established already that Israel was not subject to heavenly powers, planetary configurations, or a sorcerer's curse, a murderer could not justify his deed by claiming that irresistible mental or spiritual influences forced him to kill [i.e., mars rising, or a full moon, etc.]. The integrity and administration of the six cities, which were governmental institutions, rested with the shoftim and priests. Cities of faith were ever-present testimonies and visible, functioning symbols of the sanctity Torah places on individual life. Once Canaan was conquered and the tribes had settled into their respective inheritances, the cities of refuge would be established.
As far as we know there has been no government institution as the "cities of refuge" formally established anywhere in the nations, other than Israel. The closest thing analogous to them would be what was found in the medieval Church, where the altar and interior of the building was considered a refuge, a haven for the protection of accused people until they could have a court hearing. Today, a perversion of this grace is seen in several American cities which, apparently encouraged by the federal government, do not enforce standing immigration laws. As a result of their misplaced compassion, they greatly encumber the citizenry while providing a safe harbor for a population that unfortunately includes criminals of every sort, which allowance only exacerbates the situation. This was not the practice of Israel's ancient cities of refuge, which point to Yeshua as the believers' perfect "city of refuge." By the way, nowhere in Scriptures do we read of Him carrying a placard in a protest demonstration against Rome [or denouncing the Pharisees, Sadducees, and Scribes], nor do we find Him yelling in the streets for the Sanhedrin/government to give Him certain rights or privileges. Street protests are not usually inspired from heaven. Therefore, each person, when considering such actions, must decide for themselves: "Is this gathering called and anointed by the Spirit?" Or, "Is God being glorified, or man?" Or, "Does this honor holiness, or lawlessness?" Or, "Is what I am involved in truly just [ A. conforming to a standard of correctness: proper; B. being is conformity with what is morally upright: righteous; C. legally correct: lawful ]?" In this day of conflicting values and the exaltation of man's rights over his responsibilities, believers MUST be led by the Torah and the Spirit, and not by carnal sentiments or modern social values. Thus, we believe that today Yeshua would respect the existing laws. Paul declared, "Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which are established by God. Therefore, whoever resists authority has opposed the ordinance of God..." (Rom. 13:1-2).
9. Rules of Warfare: "When you go out to battle against your enemies...do not be afraid of them, for the Lord your God...is with you. When you are approaching the battle, the priest shall come near and speak to the people" (read Deut. 20:1-20).
Chapter twenty deals with Israel's conduct in war. A. The people must not fear their enemies because God would fight for them and assure their victory. B. Certain conditions exempted men from combat. C. Israel was commanded to offer peace to their enemies before engaging in actual battle. Moses did so with Sihon, the king of the Amorites, in Numbers 21:21. [Note: Sihon refused the olive branch and his kingdom was trounced! This past event is a forecast of what awaits the enemies of modern Israel who keep refusing to live in peace with the Jews.] D. The Israelites were forbidden to destroy productive, fruit-bearing trees in their warfare. E. The Kohen would exhort the Israelite army before they marched into battle, and declare this key message: "YHVH your Elohim is Israel's Warrior."
10. Law governing expiation for a crime. "If a slain person [corpse] is found lying in the open field country in the land which the Lord your God gives you to possess, and it is not known who struck him, then your elders and your judges...and take a heifer of the herd...shall bring the heifer down to a [harsh, never worked] valley with running water, which has not been plowed or sown, and shall break the heifer's neck there in the valley" (read Deut. 21:1-9).
The Torah portion ends with Eglah Arufa ("decapitated calf"), a peculiar mitzvah. It was a process by which the elders (judges) of a town/community, who were responsible for its moral condition, would cope with an unsolved murder within its boundaries. The leaders would decapitate [Chumash] a calf before the assembled townspeople and publically declare that they were innocent of the crime, and had done all they could to be hospitable to the victim while he/she was in their district. "Our hands have not spilled [nor contributed to] this blood [crime]." Then the elders would pray for forgiveness. One of the dramatic effects of the cleansing ritual was the shock value it had upon the town's people. The ceremony presented a vivid teaching, a warning that they should never become tolerant, calloused or indifferent to wicked social and moral conditions that might exist in their community and prove conducive to violent crime. Eglah Arufa reflects the Torah's high esteem for human life and is an eloquent expression of the Almighty's justice. "So you shall remove the guilt of innocent blood from your midst, when you do what is right in the eyes of the Lord."
When the ceremony was completed and the declarations had been made by the leaders, the shoftim and Kohanim, YHVH forgave the people of negligence, and whatever careless conditions and circumstances facilitated/contributed to the murder of the victim. However, after atonement had been given, the residents of the town (or the town nearest town to the crime scene) were still responsible to apprehend, judge, and execute the murderer.
Remaining, miscellaneous topics in the Torah section are: Laws of landmarks and testimony Deut.19:14-21; Trees, Deut. 20:19-20.
Haftorah
The haftorahs of the two previous parshas, Ekev and R'eh, dealt with Israel's complaint of abandonment by YHVH. The people had not been satisfied with the comforts of the prophets but rather wanted their consolations and comforts to come directly from YHVH Himself. His response to their persistence was: "I, indeed I, will [personally] comfort you."
In this week's haftorah portion, Isaiah: 1. Reprimands the people for forgetting their Elohim, and for fearing finite human oppressors. 2. He describes the sufferings Israel has endured, encouraging them that their Creator knows all about their circumstances. 3. He announces the time of suffering is ended for Israel and that their enemies would partake of that cup. 4. He lauds the messenger who will proclaim the good news of divine redemption, which will be unlike their Exodus from Egypt when Israel hurried out of exile. "For not with haste shall you go forth, and not in a flurry of flight [not as fugitives] shall you go, for the Lord goes before you, and your rear guard is the God of Israel" (Isa. 52:12).
1. Israel is exhorted: "I, even I, am He who comforts you. Who are you that you are afraid of man who dies and the son of man who is like grass, that you have forgotten the Lord your Maker, Who stretched out the heavens and laid the foundations of the earth...the exile will soon be set free, and will not die in the dungeon..." (Isa. 51:12-14).
Yahweh reminded His people that they were not to be terrified by their human oppressors. He encouraged them that He, The Holy One of Israel, was their Comforter. He would comfort them, but not excuse their failures or comfort them in their sins and debaucheries. Yes, He was their Comforter, and nothing would be too difficult for Him. This truth gives confidence and builds faith in His people today as it did in the time of Isaiah. It is faithlessness and joylessness that cause feebleness. When Israel truly knows how great and dependable is their Yahweh, and understands all He had done for His people throughout history--how He has delivered and blessed His saints in era after era--we find abiding comfort and assurance.
We must be on guard though, for we face the same two enemies that intimidated the Jews in Jerusalem. A. We tend to fear man unreasonably. We must keep in mind that man is nothing more than, well...man. His posturing and pretensions are far greater than his power. If you are weak, tired, timid, and a failure at times, relax. So is your fleshly opposition. He is the same as you, but without Yahweh. That means, as you use the armor and the weapons of your warfare against the powers that influence the hearts and minds of ungodly opponents, you will win your battles and glorify the Comforter. B. We tend toward forgetfulness. Man is like grass, the Bible tells us. That is not a complimentary image, but it is true. We fade and shrivel quickly when under heated stresses, and further by thinking too much about man and his strength, and thereby forgetting our Maker and Redeemer. Scripture exhorts us, "Remember, and be comforted!" Who can curse what God has blessed? Who can move the earth off its foundation? Who can stop the sun and extend daylight so His people can completely destroy an enemy? Who can resist the will of Elohim? Who can conquer His loyal people? If you are not sure, ask Pharaoh.
2. "Awake, awake, Cloth yourself in your beautiful garments, O Jerusalem, the holy city...shake yourself from the dust, rise up, O captive Jerusalem; Loose yourself from the chains around your neck, O captive daughter of Zion" (Isa. 52:1-2).
"Awake [get up!]...put on...garments..." It has been said that the Almighty helps those who help themselves. In other words, God requires His people to cooperate with Him--to make a corresponding effort--in the divine work of their sanctification and with the working out of their salvation. It is, "Ask, and [then] it shall be given; seek and [then] you will find; knock, and [then] it will be opened..." (Mt. 7:7). Our Elohim is a Giver, but He nevertheless expects us to stretch out our hand to receive. See Mt. 12:13. Yeshua called John and James, but they had to arise and follow. Peter had to get out from the boat to walk on water. The blind man was required to wash his eyes in the Pool of Siloam before he could see. When the beggar at the Beautiful Gate heard the prophetic command of Peter, he had to attempt standing. As he did, "immediately his feet and his ankles were strengthened...and [he] began to walk..." (Acts 3:7-8). The careless, lazy and apathetic person will receive little, if anything, in the way of ongoing divine assistance.
Thinking they had been abandoned by Yahweh, the people of Jerusalem had cried out to Him. He answered with a summons through His representative, the prophet Isaiah. Jerusalem was called to stand up, and put on her strength and robes of beauty. This would not be fakery. There is always a hidden reserve of strength revealed in the hearts of those who awaken and realize Yahweh has not forgotten or forsaken them. Hope and power mount up when people exert themselves, and rise up from rejection and defeat. Success comes with effort, especially in the Almighty's economy. Therefore, beautiful garments [and renewed faith] were to be put on by the people in preparation and anticipation of the coming era of spiritual restoration, holiness, and moral beauty--the redemption of Jerusalem. There are dress styles that are appropriate for play, for work, and for mourning. There is also apparel that is symbolic of gladness and joyful expectation. When put on and worn, these garments of faith and thanksgiving would create for Jerusalem a new self-image, and become an outward expression of a collective soul that hopes for, expects, and even identifies with better things, good things, divine things, even while in the midst of darkness and despair. Great was the destiny of Jerusalem, declared the prophet. Like Aaron, who was arrayed in appropriate, glorious dress for his office, so too must Jerusalem be prophetically arrayed, in preparation for her majestic global and cosmic destiny. "Let every man that hath this hope purifies himself..." Thus did Isaiah, who was caught up in lofty visions of Jerusalem, in calling for the Holy City to get up from the dust, from the posture of mourning and humiliation that typified poor old Job (Job 2:13) and take on a lofty and honorable posture, confidence for a good future, and an expression befitting her regal destiny. Jerusalem and her people were not to be worrisome. Isaiah prophesied that Yahweh would restore Zion, judge city's tormentors, and establish joy, freedom, and power in the waste places of the city.
May we act and speak as if we really do believe His redemption promises.
Gospel: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
1. Written Torah: "It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him" (Deut. 18:19).
The living God informs the people of Israel that punishment will result from three things, with regard to the inspired, prophetic word. According to the commentator Rashi, punishment will come upon: A. The person who refuses to listen to or obey the words of a sent, godly prophet; B. A prophet who does not live in compliance with the prophecy given him to declare; C. A prophet who suppresses, and does not communicate the prophetic word that he was commanded to deliver. "But if the watchman sees the sword coming and does not blow the trumpet and the people are not warned, and a sword comes and takes a person...his blood I will require at the watchman's hand" (Ezek. 33:6). Further, any prophet that (1) prophesied falsely, (2) used another prophet's prophecy as his own, or (3) spoke in the name of an idol-god [for instance, Peor] was to be put to death by the people. Read Jeremiah 27:16-22.
2. "He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day" (read John 12:44-50).
Here is a New Testament reference where Yeshua speaks of judgment to come. In the passage He exalts again the One Who sent Him, the Father, Who Yeshua continued to unveil to the world during His ministry. The Master tells the listeners that anyone who simply hears His words, whether he believes spiritually for salvation or not, becomes responsible to keep them. To those who reject Him as the compassionate Savior, He will become the Judge, Executor of justice and Administrator of law, which is based not on emotional sentiments but upon eternal principles of divine justice. Rejection of Messiah and His words is a rejection of the Father and an affront to His mercy. Disinterested people not only reject and despise [spurn] the Law, which made salvation and peace with Elohim available to fallen man in the first place, but also the Father's divine love. Needless to say, the words of Yeshua's teaching in the segment are particularly potent. We must keep in mind that He spoke only as the Oracle, the Voice, of the Eternal Elohim, from Whom He came forth with divine redemption power. Therefore, we can safely assume that His mission on earth was defined to the minutest detail, and ever-present in His heart and consciousness. Hence, we listen to Him and learn: A. Faith placed in the Son is faith placed in the Father. Revelation of the Son is the place from which faith takes flight to the Father, and the revelation that He is a loving Abba. B. To see Messiah is to see the Father. Yeshua is the express, exact Image of Him, a perfect Reflection of the Father's nature, character, attributes, will, and purpose. C. Faith in Yeshua makes a growing knowledge of the Father possible. It is only on this way that the believer learns to love and worship Him in Spirit and truth (John 4:23-24). D. To reject the Son is to reject the Father and eternal life.
Comment: Unbelief, which keeps many from the narrow road, is developed in at least two ways: First, by continual hearing of the Word but persisting in non-observance. Secondly, by flat-out rejection of the truth. These incur judgment by His message, the "words that I speak." But such is the secondary result of hearing Messiah's word. The primary purpose is salvation!
Yeshua is the Prophet like unto Moses, Who was raised up to reveal the Father and accomplish His redemptive will. It is He to Whom we have commanded to listen [sh'ma].
Acts: The Holy Spirit "But you will receive power..." (Acts 1:8).
In our gatherings it is not uncommon to hear the remark, "Something is missing." It's not that something is missing, the problem is that someOne is missing (or at least has not been fully welcomed), without Whom we live and minister all too often in our own strength! "The benchmark of success in church services [believer meetings] has become more and more about attendance [and such things] than about the movement of the Holy Spirit...there is a big gap between what we read in Scripture about the Holy Spirit and how most believers and churches [various large of small believer groups/congregations, etc.] operate today...in many you would be stunned by the apparent absence of the Spirit in any manifest way." Forgotten God: Reversing Our Tragic Neglect of the Holy Spirit; p. 16-17, F. Cahn. [Note: Encouraging development. The priority of many believers in this hour is not the maintenance of "routine" religion, but a new, fresh move of the Spirit and the great spiritual awakening it would bring. We want to be on the forefront of this.]
1. Torah: "Do not be faint-hearted...for the Lord your God is the one who goes with you, to fight for you against your enemies, to save you" (Deut. 20:3-4).
Yahweh, through His vessel Moses, addressed Israel in the singular, indicating that in unity there is sustained faith and strength of morale. It is only natural to be frightened to some extent when in danger, so the people were encouraged to think upon inspirational truth spoken by the army chaplain, the priest, instead of worrying about the enemy: "YHVH your God, is the One who goes with you, to fight...to save." Joshua was simply commanded: "Only be strong and very courageous" (Josh. 1:7). For this, he was encouraged to do two things: "...the law shall not depart out of from your mouth...you shall meditate on it day and night..." (Josh. 1:8).
2. "But Peter, taking his stand with the eleven, raised his voice and declared to them...this is what was spoken of by the prophet Joel...'I will pour forth of My Spirit on all mankind...' " (Acts 2:14-18).
The Spirit of Truth (John 14:16-26), not the person of Moses, speaks directly today to born-again believers from both the house of Judah and the house of Ephraim. On the fateful day of Pentecost, Joel's prophecy began to be fulfilled. Peter, freshly baptized in the Holy Spirit, stood with courage and by the Spirit declared to the gathered crowd that the time for the prophesied outpouring of the Holy Spirit had arrived. "Repent...be baptized in the Name of Yeshua Messiah...receive the gift of the Holy Spirit" (Acts 2:38). With this encounter, he, the 120 upper-room disciples, and all the 3000 converts came to know what Moses had wanted all Israel in the Wilderness to know: "...the Lord your God is the One who goes with you, to fight for you..." (read Deut. 20:3-4). The evidence of the outpouring included tongues of fire, divine utterances, and powerful inward revelation and witness. The public manifestation was accompanied by exuberant boldness, joy, signs, and wonders that were symbolic of entry into an new era, one of deliverance and salvation for all individuals who would repent and believe in Yeshua as the heaven-sent Messiah. [Note: It could be said that in the Old Covenant Israel received instructions for life and boundaries for protection, but no abiding personal intimacy with the Almighty was provided for the common person. Through the New Covenant, though, the saints by faith are divinely and miraculously regenerated (acquire a "born-again," recreated spirit), receive the Torah (essence) written in the heart, and have the divine Guide, Counselor, Teacher, and Comforter to indwell and quicken them--the Holy Spirit (John 14, Acts 1 and 2). He transfigures, empowers, directs, and emboldens each believer individually to become sanctified, set-apart witnesses of Messiah Yeshua. On the Day of Pentecost, Jerusalem was treated to and inspired by a glowing illustration of spiritual transformation in the example of the dynamic, explosive ministry of the heretofore reclusive apostles. Peter, who had thrice denied Messiah, in particular stands as a representative of the divine inner metamorphosis experienced by many that glorious day. He came out of hiding to bravely and tirelessly lead the signs and wonders evangelistic campaign in the city for years, and brought many Jews and proselytes to saving faith in Yeshua as a result. Pentecostal dynamism occurs when people know, by faith and experience, that the Most High indeed accompanies them.]
Judah and Ephraim are YHVH's two witnesses in the earth, and the Spirit is returning them to the kingdom, power, and glory of the Elohim of Israel. Believers (redeemed Israel) are being brought back to our Hebraic heritage, which are the Torah and the Glory of Yahweh. Our awakening and restoration to Israelite identity, Hebraic/Jewish culture, His voice and divine supernatural power are by the leading of the Holy Spirit in preparation for elevated witness and more strongly anointed ministry in these latter days. This is therefore the opportune season, the appropriate period and favorable time to revitalize the teaching of the baptism in the Holy Spirit, bring it off the shelf, and into the forefront of Messianic believers' attention. The [desperate?] need for the experience justifies the re-emergence of the doctrine and the space we give to it.
"Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord" (2 Cor. 3:17-18).
There are several reasons why the baptism in the Spirit, with the accompanying evidence/sign of speaking in tongues, is important. For one thing, the baptism in the Spirit opens the saints to a greater degree of the glory of Elohim. Secondly, it facilitates believers in becoming conformed in Yeshua's likeness. Thirdly, it develops one's consciousness of His divine presence, and the importance of this must not be understated.
Sin is bondage. The Spirit of liberty is needed by men [though some who over-emphasize grace have confused liberty with license]. Yeshua is the Savior Who delivers us from sin and death, Who ransoms us from spiritual captivity and pays the price to set the prisoner free. "The Lord is the Spirit," that is, His work of redemption was wrought by Messiah in the body, and is applied to those who believe in Him by the unseen, powerful, ever-present Holy Spirit. Thus, it is by His operations that Yeshua continues His ministry and extends His dominion individually, within His followers, and also with the Body of Messiah as a whole, and with the nations in the earth. By faith and obedience, we are changed from glory to glory [conformed to one level of revelation of Spirit and truth after another]. The transformation starts with the fundamental experience of regeneration that miraculously occurs at conversion. This is the first stage of progressive sanctification and growth in the knowledge of Messiah. Some are content to remain at this level of salvation. Justification is good enough, they think, and going on in sanctification to experience and mature in the higher levels of spiritual reality is not in their plans. This is not the salvation blueprint of heaven. We are saved for the service and purpose of the Almighty, for usefulness and holiness. We are liberated from the bondage of Satan, sin, and failure for the freedom of knowing and blessing the Most High, not for accommodating our own carnal interests. Simply, our redemption frees us from being slaves of the devil to become bond-servants of Messiah, as was Paul. That is the reason for grace. To put it bluntly, Yahweh wants a return on His investment. As we continually gaze upon Messiah by faith with an unveiled heart, and submit to His power and truth, we are supernaturally transformed, and progress into further "glory." This is a wonderful blessing. As we seek to reflect Yeshua as a mirror in our lives and callings, we exemplify His power and our transformation progresses until we pass into eternity. The Worker of this wonderful, ongoing metamorphosis is the Holy Spirit, "the Lord...the Spirit." The work of sanctification, transforming the believer from one level of Spirit-glory and revelation to another, calls for divine power, lots of it. We want as much of the Spirit, and of the kingdom, power, and glory of Yeshua, as is possible this side of heaven. The baptism in the Spirit is the threshold for deeper entry into the Master's supernatural life.
Epistles
1. "But you, why do you judge your brother? Or you again, why do you regard you brother with contempt? For we will all stand before the judgment seat of God...each one of us will give an account of himself to God. Therefore, let us not judge one another anymore..." (Rom. 14:10-13).
Most of us have not been called to be shoftim among our brethren. We are to be fruit inspectors. Paul addresses the factions of the Roman congregation, warning them not to despise or judge one another. They were reminded that every one of them would have to face the judgment seat of Elohim, and that prospect should instead occupy their thoughts. (Mt. 7:1-3; 1 Cor. 4:3-5). Better to contemplate the scrutiny of Yeshua at the Bema than condemning the weak and immature around the church. Only Yeshua can judge justly. Let us leave all judgment to Him and become active in judging ourselves only. "But if we judged ourselves rightly, we would not be judged" (1 Cor. 11:31).
There is what is called, "The Law of Charity." As we know, it is found in the Torah; "...but thou shalt love thy neighbor as yourself..." (Lev. 19:18). This is more than excellent counsel, it is the second greatest commandment. However, when we differ from our brethren in things like doctrine and practice, believers show a strong proclivity to become less-than-loving, even downright judgmental and hostile. ["What! You don't believe in the pre-trib rapture? Away with you. You're dis-fellowshipped!"] We are not the judges of our fellow believers, Yeshua is their judge. Would we, who have a tendency to be very lenient with ourselves, want others to be our judges? Of course not! Then let us be content to guard our own hearts and lift up our fellow saint in prayer.
Parsha Summary
1. "Judges and officers shalt thou make thee in all thy gates..." (Deut. 16:18).
We have observed that Moses directed Israel to appoint judges and officials from the nation's tribes to govern the people with fairness and justice, but without partiality. Regulations were provided for the purpose of promoting equality and justice, and to guide the judge, king, Levite, and prophet for functioning honorably in their offices. When the commands of the Almighty were revered, the words of Jeremiah 17:7 would apply to each honorable magistrate: "Blessed is the man who trusts in the Lord, and whose trust is in the Lord."
2. "After these things He gave them judges until Samuel the prophet. They asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years" (Acts 13:20-21).
In the passage of the above verse Paul is observed speaking in Antioch on the Sabbath, presenting to the listeners a concise history of Israel which lead up to a presentation of Messiah Yeshua as Israel's prophesied Redeemer and Savior. In his sermon he mentioned the ministry of the Judge-Deliverers remaining recurrent in Israel until the national government was changed from a theocracy to a monarchy, when King Saul was anointed and placed into his office.
Judges covers about 400 years of Israel's history. It is a book about the backsliding of the nation and its periodic recovering, with faith and justice seen in the ministries of the divinely appointed and anointed Judges (Heb. 11:32-34). [Note: Messiah Yeshua is seen in Judges as the Judge-Deliverer-Savior Whom the "Spirit of the Lord came upon mightily..." Jud. 15:14) to bring deliverance to those in bondage to spiritual oppression, sin, and powers of darkness.]
Judges portrays Israel settled in the land, and her experiencing a mixture of victory and defeat, holiness and worldliness, good and evil, lawfulness and anarchy, all within a repeated cycle of revival and apostasy. [This is a picture of the lives of some believers.] Read Judges 2:11-19. There you will find this basic cycle that is repeated by Israel seven times in the book: A. Departure from Yahweh and His covenant. B. Oppression by enemies. C. Servitude to the oppressors. [We will always be serving someone!] D. Calling out for deliverance. E. A Judge (Deliverer) raised up. F. Deliverance, return to Yahweh, and revival [which generally endured for the life of the judge].
Several common messages are noticeable again in Judges: (1) Sin leads believers further and further from Elohim. (2) Backsliding (departing from Elohim as did Israel) takes one into oppression, bondage and slavery. [This applies to the Body of Messiah and to its individual members.] (3) Compromise with divine truth leads to failure. (4) Grace and divine deliverance are ever-available to return the penitent to Yahweh. "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Heb. 4:16).
3. "...but to do justly [righteously; fairly; not withholding what is due; not looking only "on our own things;" acting in accordance with the Law], and to love mercy...walk humbly" (Micah 6:8).
Please read the first eight verses of the chapter six. YHVH's people had become prosperous, but with the nation's wealth came materialism, religious staleness and other problems, like social injustice. "Her leaders pronounce judgment for a bribe, her priests instruct for a price and her prophets divine for money, yet they lean on the Lord, saying, Is not the Lord in our midst?" (Micah 3:11). When asked by the people about coming before the Lord, Micah answered them. Mechanical formal worship was not highly esteemed, he insisted. The prophet called Judah and Israel instead to the principles of righteous living, the conduct of humility and justice, and obedience to the Torah. These comprise man's duty before the Most High and are highly esteemed. To "walk" means: A. to "live and act" as the patriarchs in their walk with Yahweh, and [this suggests] B. to speak and behave at all times as one who is consciously aware that he is under the watchful but loving eyes of God, and to refer all actions to Him by faith. A believer cannot achieve complete perfection in such a glorious, noble pursuit, but striving for the ideal will keep him growing in grace, prospering on the narrow road, and benefiting his fellow man.
Section 2: Torah and Glory Search
"It came about when Moses was coming down from Mount Sinai (and the two tablets of the testimony were in Moses' hand as he was coming down from the mountain), that Moses did not know that the skin of His face shone because of his speaking with Him" (Exo. 34:29).
The Heritage of Israel: Yahweh's Torah and His Glory
Weekly Parsha Commentary Study: Shoftim ("Judges")
Explanation: "...search for Me..." (Jer. 29:13).
I. This section is for enrolled students to read beyond the basic commentary presentation that we have provided, study the entire parsha Scriptures, and press more deeply into the Word and Spirit of Yahweh in a holy search for intimacy with the Elohim of their fathers, greater personal enrichment, and spiritual transformation. It contains a review of the weekly parsha's scheduled Scriptures, the topical contents, and our questions. The week's Scriptures, the assigned topic exposition, and questions, which the student is expected to complete, are very important. They are (1) the heart of the school program by which the students can be most advanced spiritually. By them the reader learns on his/her own while depending on the personal assistance of the Holy Spirit, upon Whom we strongly encourage each person to rely for revelation, insight, illumination, and divine communion. He is the close at hand, primary Teacher of our course, not this author. In this way, the Scriptures, topic exposition, and questions [reading, listening, writing] comprise (2) the students' chief means of personal exercise/practice/training for: a. waiting on, b. listening for, c. discerning, and d. responding to the voice/communication of Elohim, and, by such seeking, position themselves for experiencing a visitations of Yeshua's manifest presence [Shechinah] through the Holy Spirit. As such, the Scriptures, exposition, and questions become (3) the channels through which the Spirit of Elohim will directly communicate personal edification, instruction, understanding, revelation, direction, and comfort to each reader/student. Therefore, please follow the game plan. Though it will take effort, in one year you will be a different person.
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
When you descend the mount [return from your prayer and study time], come down with the tablets [revelation, insight] and the glory [the weight and glow of His manifest presence] upon you.
Deut. 16:18-21:19: Torah: Legal system/Blemished sacrifices/Two or three witnesses/Choosing a king/ Support for priests and Levites/Paganism: spiritism, divination, astrology, medium-ship, witchcraft, et al/Prophet like unto Moses/Cities of refuge/Military/Trees/Domestic relations.
Isa. 51:12-52:12: Haftorah: Birth and reign of the Prince of Peace, and His great salvation.
John 1:19-27: Testimony of John the Baptist.
Acts 10-12: Cornelius's vision/Peter a Caesarea and Jerusalem/Antioch/Peter's arrest and deliverance.
Rom. 14:10-13: Judgment Seat of Messiah.
Study Questions: "...be ready always to give an answer..." (1 Pet. 3:15). Share your answer, divine spiritual experiences with the Holy Spirit, prophetic words, and insights with your group members and leaders.
1. What is the main theme/teaching for each reading: (a) Torah, (b) Haftorah, (c) Gospel, (d) New Testament?
2. What is the common emphasis (the central idea), that runs through the entire parsha as you see it?
3. Where, How does Yeshua demonstrate/exemplify the truth of this parsha?
4. What do this week's Scriptures teach you about your Hebraic heritage/Hebrew roots? About your personal life?
5. In what way did the Holy Spirit teach you, minister, teach, or speak to you this week?
6. Pray. Ask the Spirit to speak into your spirit/heart. Discern with your understanding. Then, begin to write down the prophetic word (or vision) you are hearing/you sense at this moment. His word is clear: "So I say to you, ask, at it will be given to you...how much more will your Father from heaven give the Holy Spirit to those who ask?" (read Luke 11:9-13).
Section 3: Prayer and Prophesy
Bless the Land "On this wise ye shall bless the children of Israel, saying unto [over, to] them, the Lord bless thee..." (Num. 6:23).
1. Pray for Israel.
"For Zion's sake I will not be silent..."
2. Pray for Jerusalem.
"...and for Jerusalem's sake I will not keep quiet, until her righteousness goes forth like brightness..." (Isa. 62:1).
3. Pray for America/Pray for your nation.
"...seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land" (2 Chron. 7:14).
4. Sing the Song of the Lord over Israel/Jerusalem. Sing in the Spirit.
"...sing aloud with gladness for Jacob...proclaim and give praise..." (Jer. 31:7).
"...Daniel...entered his house (Now his roof chamber had windows open toward Jerusalem); and he continued kneeling...praying and giving thanks before his God" (Daniel 10).
Section 4: Living the Parsha
Conclusion: "...those who worship Him must worship Him in Spirit and truth" (John 4:24).
1. Torah: "That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee" (Deut. 16:20).
The leaders of the nation, because of their influence on the people of Elohim, for good or for bad, were strongly commanded by Moses to follow justice [maintaining what is just, right; righteousness; conformity to truth, fact]!
2. "...that the saints [holy ones] will judge the world..." (1 Cor. 6:2-5).
Paul confirmed the Messiah's promise to the apostles: "You also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Mt. 19:28). There have been various efforts to evade or deny the literal sense of saints judging, "...but even in the Book of Wisdom we find, 'They [the righteous] shall judge the nations, and have dominion over the people' (Wisdom 3:8). All speculation as to the manner and extent in which the saints shall share in the work of Christ as Judge of the quick and dead are obviously futile." But let us prepare now. Remember, this temporal life is seed time for eternity. Eerdmanns, p. 192.
3. "Judge not according to appearance, but judge righteous judgment" (John 7:24).
In the Scripture passage the Jews had condemned Messiah for healing on the Sabbath, yet they regularly allowed circumcision to be performed on the Sabbath. In the wake of protest, Yeshua tells them that righteous judgment is not merely formal, and never partial, but based on righteous merits. He rebuked them, saying: "Go and do likewise."
4. "For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord" (1 Cor. 4:4). Allow the Spirit to search and convict daily. Our personal "gates" [places of entry, exit, and concourse with the stimuli of the world] are our eyes, ears, and mouths. Judges and officers [the Word!] are needed there especially.
Next week: Parsha Ki Tetse ("When you go out")
