Parasha 61: A God of Righteous Judgment

A God of Righteous Judgment

-- T O R A H   P O R T I O N --

Introduction:

In the Scriptures, we read about King Solomon, who was faced with two women claiming to be the mother of the same child (1 Kings 3:16–28). Through God-given wisdom, Solomon revealed the truth and rendered a just judgment. This account shows us how deeply God values fairness and righteous judgment.

Have you ever experienced being treated fairly? How did it make you feel?

Last Shabbat, God gave instructions and judgments to Moshe, which he was to set before the children of Israel. He gave instructions concerning how Hebrew slaves should be treated. He gave instructions concerning murder and serious injuries, such as when a pregnant woman is hurt because of men fighting and gives birth prematurely. He also gave instructions concerning how animals should be taken care of by their owners and how to create safety in their surroundings.

In chapter 22, God gave instructions concerning responsibility for property, the payment for a virgin who is not betrothed but is enticed by a man, and how to treat a stranger.

This Shabbat, our Torah portion deals with God’s fair treatment for His people. It starts in verse 25 with how moneylenders should treat poor people who borrow. No charge of interest or business should be involved in lending money to the poor and needy. Leviticus 25:35–36 says:

“If one of your brethren becomes poor, and falls into poverty among you, then you shall help him, like a stranger or sojourner, that he may live with you. Take no usury or interest from him; but fear your God, that your brother may live with you.”

In fact, the book of Psalms has something to say about the person who lends money without interest. Psalm 15:5 says:

“He who does not put out his money at usury, nor does he take a bribe against the innocent, shall never be moved.”

The next fair treatment that God wants can be found in chapter 23. Since God is omniscient, He knows that justice could be twisted by exploitation, so He desires true testimony or witnesses. He hates bribery that covers the truth. Here, regardless of whether a person is poor or rich, justice should be exercised fairly.

Surprisingly, in verse 4, showing concern for the animal of a foe that goes astray is also part of fair treatment. Hatred or anger should be set aside in helping. This could also be an avenue of reconciliation between enemies. Even Yeshua Himself told His talmidim in Matthew 5:44:

“But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you.”

Next, God wants fair treatment in the observance of the Shabbat and the Feasts. Verse 12 says:

“Six days you shall do your work, and on the seventh day you shall rest, that your ox and your donkey may rest, and the son of your female servant and the stranger may be refreshed.”

The Hebrew word for stranger is ger, which means “alien” or “foreigner in Israel”—in other words, Gentile. God wants even the Gentiles to observe Shabbat, because it is not only for the Jewish people, which is what most religions teach. Reading Isaiah 56:6–8 carefully shows that Gentiles are also included in the scope of Shabbat:

“Also the sons of the foreigner who join themselves to the LORD, to serve Him, and to love the name of the LORD, to be His servants—everyone who keeps from defiling the Shabbat, and holds fast My covenant—even them I will bring to My holy mountain, and make them joyful in My house of prayer… For My house shall be called a house of prayer for all nations.”

Even Pesach, Shavuot, and Sukkot—the three annual feasts—should also be celebrated by Gentiles. Exodus 12:19 says:

“For seven days no leaven shall be found in your houses, since whoever eats what is leavened, that same person shall be cut off from the congregation of Israel, whether he is a stranger or a native of the land.”

Another passage is Zechariah 14:16:

“And it shall come to pass that everyone who is left of all the nations which came against Yerushalayim shall go up from year to year to worship the King, the LORD of hosts, and to keep the Feast of Sukkot.”

Our Torah ends with God’s promise to send an Angel before the children of Israel. The Hebrew word for angel is malak, which means “messenger.” I believe this Messenger is Yeshua Himself, because He said in John 12:49–50:

“For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak… Therefore, whatever I speak, just as the Father has told Me, so I speak.”

Yeshua is also the only One who can prepare a place, as mentioned in verse 20. John 14:3 says:

“And if I go and prepare a place for you, I will come again and will take you to Myself, that where I am you may be also.”

Then in verse 21, God said that His Name is in Him. Yeshua said in John 5:43:

“I have come in My Father’s Name, and you do not receive Me.”

Micah 6:8  

“What does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?”

Justice is love in action. 

Are you willing to set aside pride, convenience, or personal gain to act justly and show mercy, even when no one is watching?

-- H A F T A R A H P O R T I O N --

In the Haftarah, who is the Servant here? Is it Isaiah? Is it Israel? Or is it Yeshua? As Isaiah 49 opens, Adonai calls not only Israel, but also the coastlands and distant nations to listen, signaling that what He is about to reveal is part of His larger plan—one that reaches far beyond Israel alone.

Isaiah 49:1–2 says:

“Listen to Me, O islands, and pay attention, you peoples from far away. The LORD has called Me from the womb; from the body of My mother He has named Me. He has made My mouth like a sharp sword; in the shadow of His hand He has kept Me hidden. He has made Me a polished arrow; in His quiver He has hidden Me.”

Here, God introduces His chosen Servant, ordained even before birth, named from the womb, prepared and protected for a divine mission. His mouth is like a sharp sword—words that pierce and penetrate with power and authority. This points us to Yeshua, the living Word, of whom Hebrews 4:12 says that the Word of God is living and powerful, sharper than any two-edged sword. John also bears witness in Revelation 1:16 that from Yeshua’s mouth came a sharp, double-edged sword. This Servant is none other than the Messiah.

In verse 3, it says:

“You are My Servant, O Israel, in whom I will be glorified.”

At first glance, it seems that Israel as a nation is the Servant. Yet, many scholars affirm that the Messiah is addressed as “Israel” because He embodies and fulfills all that Israel was called to be—the true representative who would bring God’s glory and salvation to the world. As Philippians 2:11 declares:

“That every tongue should confess that Yeshua HaMashiach is Lord, to the glory of God the Father.”

Clearly, this is Yeshua.

Yet the Servant speaks in verse 4:

“I have labored in vain; I have spent My strength for nothing and in vain; yet surely My justice is with the LORD, and My reward with My God.”

Here we glimpse the burden and suffering of the Messiah. Though tempted with discouragement, He entrusts Himself fully to the Father. This aligns with Hebrews 4:15, that Yeshua was tempted in all ways as we are, yet without sin. He surrendered His rights, trusting that God would vindicate and reward Him.

Then in verses 5 and 6, the mission becomes clear:

“And now the LORD says, who formed Me from the womb to be His Servant, to bring Jacob back to Him… ‘It is too small a thing that You should be My Servant to raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, that You should be My salvation to the ends of the earth.’”

Here is God’s larger plan. The Servant is sent first to restore Yaakov and gather Israel back to God—but His mission does not stop there. It is too small a thing for salvation to be limited to Israel alone. The Servant would also be a Light to the nations, bringing salvation to the ends of the earth.

This is why Yeshua declared in John 8:12:

“I am the Light of the world. He who follows Me shall not walk in darkness, but have the light of life.”

And again in John 12:46:

“I have come as a light into the world, that whoever believes in Me should not abide in darkness.”

Thus, our Haftarah shows us God’s fair and impartial treatment. He sent His Son and Servant, Yeshua HaMashiach, not only for the restoration of Israel, but also for the salvation of the Gentiles. God’s justice and mercy extend to every nation, tribe, and tongue.

As Mark 10:45 declares:

“For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

Isaiah 49:6 

“I will also give You as a light to the Gentiles, that You should be My salvation to the ends of the earth.”

From Zion goes forth the Light, but its salvation reaches every nation.

Are we lifting up Yeshua in such a way that all peoples can be drawn to the salvation God has prepared?

-- APOSTOLIC P O R T I O N --

In Apostolic, obviously there was a discrimination happening inside the community. James used the word a man with gold rings to identify the rich, and he used the word filthy clothes for the poor. To settle the problem, James encouraged his brethren with two things:

1. God has a heart for the poor - In verse 5, James told them that God has chosen the poor to be part of His kingdom. Let us look at the following verses that show God’s concern for the poor: Isaiah 41:17: “The poor and the needy seek water, but there is none, their tongues fail for thirst. I, the Lord, will hear them; I, the God of Israel will not forsake them.” Psalm 69:33: “For the LORD hears the poor, and does not despise His prisoners.” Psalm 140:12: “I know that the LORD will maintain the cause of the afflicted and justice for the poor.”

2. To love their neighbor as themselves - In verse 8, James challenged his brethren if they really fulfill the Torah according to the Scripture to love their neighbor, they do well; but if they show discrimination or partiality, they commit sin.

James 2:8-9 

“If you really fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you do well; but if you show partiality, you commit sin and are convicted by the law as transgressors.”

Justice is not about giving everyone the same, but giving everyone what is right.

God’s fairness is not determined by circumstance or wealth, but by His unchanging righteousness. Examine your life: are you reflecting His fairness in every relationship, or are you unconsciously choosing favorites?

The connection of Parasha 61 is about fair treatment. In the Torah, God commanded the children of Israel to avoid lending money to a poor with interest, show no partiality to a poor, and not to oppress a stranger. In the Haftarah, the Servant Yeshua will not only restore Yakov and Israel, but He will also give light and salvation to the Gentiles. In Apostolic, James encouraged his brethren to avoid discrimination inside the community by loving their neighbor as themselves.

If the trials in our lives are our basis that God is fair, then He is not. But based on our blessings and good things that happened to us, He is. But is that the way we will know it? Maybe life is not fair, but God is. Acts 10:34-35 Then Peter replied, “I see very clearly that God shows no favoritism. In every nation He accepts those who fear Him and do what is right. This is the message of Good News for the people of Israel–that there is peace with God through Yeshua Ha Massiach, who is Lord of all.”

Righteousness is the measure of God’s character, and judgment is the reflection of His heart for justice.

God’s judgment is not arbitrary; it is anchored in righteousness and compassion. Just as He commands fairness for the poor, justice for the oppressed, and mercy for the stranger, we are called to do the same. Examine your life: where have you overlooked the needy, ignored the stranger, or turned a blind eye to injustice? As we apply the lessons in this parasha, let us act justly, love mercy, and walk humbly, reflecting a God who shows no partiality.

Luke 6:31 NKJV

"And just as you want men to do to you, you also do to them likewise."

Shabbat Shalom,

Topher

***************************************************************************

Sources:

blueletterbible.org

studyandobey.com

thebiblesays.com

bethmelekh.com

biblestudyministry.com

TheMacArthurStudyBible

scenichillsblvd.wordpress.com

Parasha 60: From Bondage to Freedom: Covenant, Justice, and True Liberty

 

From Bondage to Freedom: 

Covenant, Justice, and True Liberty

-- T O R A H   P O R T I O N --

Introduction:

If God redeems a people from slavery, what does true freedom actually require?

One of the best Mel Gibson movies I have ever watched was Braveheart, where he portrays the character of William Wallace, the legendary thirteenth-century Scottish hero who rallies the Scottish people against the English monarch.

The last part of the movie was very touching. He was captured by his enemies and was sentenced to beheading. He was forced to say the word mercy just to end his agony. But instead of saying it and begging for mercy, he shouted, “FREEDOM!”

Last Shabbat, the news quickly reached Jethro about how God brought the Israelites out from the land of Egypt through his son-in-law Moshe. He brought Zipporah, Gershon, and Eliezer with him, and they went to the place of Moshe in the wilderness, where he was encamped at Mount Sinai. Jethro gave Moshe advice to choose able men to help him in judging the children of Israel.

In chapter 19, God told the children of Israel that if they obey His voice (shemaʿ, שָׁמַע) and keep His covenant (berit, בְּרִית), then they would be His special treasure, a kingdom of priests, and a holy nation. The people replied together that they would do all that God had spoken. Then in chapter 20, God spoke the Ten Words (Aseret HaDibrot, עֲשֶׂרֶת הַדִּבְּרוֹת) as part of His covenant (19:5). Immediately following this, Parashat Mishpatim provides practical instructions that show how covenant freedom is lived out within community.

The Torah portion of Parasha 60 deals with a series of instructions (mishpatim, מִשְׁפָּטִים). The question is, why do these instructions follow immediately after the giving of the Ten Words at Mount Sinai? My understanding is that God wanted His people to comprehend the practical outworking of the Ten Words. These instructions can also be considered judgments, because Moshe now had able men to help him judge the people (chapter 18:25–26).

Verses 1–11 give instructions concerning how servants (ʿeved, עֶבֶד) should be treated. Going back to verse 1 of chapter 20, God proclaimed that He is the One who brought the Israelites out of slavery in Egypt. Because they themselves were once mistreated, God gave them instructions on how to show love (chesed, חֶסֶד) and care for the Hebrew servant. To demonstrate that care, liberty (deror, דְּרוֹר) was guaranteed after six years of service.

To better understand why servants should be set free in the seventh year, consider Leviticus 25:2–3, although it refers to the rest of the land:

“Speak to the children of Israel, and say to them: ‘When you come into the land which I give you, then the land shall keep a Shabbat to the LORD. Six years you shall sow your field, and six years you shall prune your vineyard, and gather its fruit; but in the seventh year there shall be a Shabbat of solemn rest for the land, a Shabbat to the LORD.’”

Here, the Torah clearly places boundaries on human ownership, both over land and over people. Just as the land ultimately belongs to Adonai, so the servant is not the permanent possession of the master. Servants are human beings, created in the image of God, and must not be treated rigorously.

Leviticus 25:55

“For the children of Israel are servants to Me; they are My servants whom I brought out of the land of Egypt.” 

Verses 12–21 address crimes involving injury and death. Verse 12 states, “He who strikes a man so that he dies shall surely be put to death.” The word surely reveals God’s unwavering standard of justice (tzedek, צֶדֶק). Yet even here, God shows mercy (rachamim, רַחֲמִים), providing refuge for unintentional acts, a foreshadowing of the cities of refuge.

Verses 15 and 17 emphasize the seriousness of honoring one’s parents. This commandment stands at the center of the Ten Words because honoring earthly parents trains the heart to honor our heavenly Father.

Verses 22–25 highlight the value of life, especially concerning a pregnant woman. If harm occurs, the principle of lex talionis applies. This demonstrates that both the life of the mother and the unborn child are precious in God’s sight.

Psalm 127:3

“Children are a gift from the LORD; the fruit of the womb is a reward.” 

Verses 28–36 discuss liability involving an ox due to the negligence of its owner. This recalls Genesis 1:28 and humanity’s responsibility to steward creation wisely.

Proverbs 12:10

“The righteous person cares for the life of his animal.” 

Chapter 22:1–15 addresses stealing and coveting, teaching three C’s:

Contentment (sameach, שָׂמֵחַ) – According to Oxford languages, contentment is a state of happiness and satisfaction. Using Bible verse, Hebrews 13:5-6 says: Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, “I will never leave you nor forsake you.” So we may boldly say: “The LORD is my helper; I will not fear. What can man do to me?”

Also 1 Timothy 6:9-10 says: “But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows. "

This reminds us to be satisfied with what God has provided.

Consequence – The consequence of stealing in our Torah portion is the thief should pay more than what he steals. Worse case scenario, if the thief could not pay for what he stole, then he shall be sold for his theft.

Restitution reinforces accountability and justice.

Confession (vidui, וִדּוּי) – Restitution is to restore things to how they should be and the first step in doing this is to confess.

True restoration begins with honest repentance.

Verses 16–17 protect the dignity of a virgin woman. The Hebrew word patah (פָּתָה), meaning “to entice or seduce,” shows the seriousness of deception. is about the protection of a virgin woman. Obviously. The text says that if a man entices which in Hebrew is pata and it means "to seduce, deceive", the man must pay a dowry for her to be his wife. The dowry was a payment to the family for the loss of the daughter. But if the father of the woman refuses, the man shall pay money according to the bride price of virgins. Here, the father has the last decision, for all he wants is what is good for his daughter. The father’s authority underscores God’s concern for protection, not exploitation.

Finally, verses 18–24 address witchcraft and also the judgment for the sorceress. The Hebrew word is (kashaf, כָּשַׁף) which means "to practice witchcraft" and obviously the judgment is death because this is also another way of worshipping another god and was mentioned in verse 20.

God’s special care for widows and orphans. False worship leads to death, but covenant faithfulness leads to life. In verses 22-24, God gave a special treatment for the widows and orphans because many times no one cares for them. Adonai He personally defends the vulnerable.

Psalm 68:5

“A father to the fatherless, a defender of widows, is God in His holy habitation.” 

The overarching lesson of chapters 21 and 22 is the sanctity of life. God breathed life into man, created him in His own image, and therefore cares deeply for every human being. Life matters to our Creator.

The Torah does not present freedom as independence from God, but as belonging fully to Him. From Egypt to Sinai, from the Ten Words to the detailed judgments, Adonai teaches His people that redemption always carries responsibility. Freedom without covenant becomes chaos; freedom under God becomes life.

Just as Israel was delivered from Pharaoh only to stand before Adonai at Sinai, so every redeemed life is called to move beyond rescue into obedience. The laws of Mishpatim are not burdens but the architecture of holy freedom, guarding dignity, life, justice, and compassion within the community of the redeemed.

Israel did not cry “freedom” at Sinai as William Wallace did on the scaffold. Instead, they stood trembling and said, “All that the LORD has spoken, we will do.” 

True freedom is not a shout at the moment of death—it is a daily surrender at the altar of covenant faithfulness.

“God did not redeem Israel from slavery so they could be free from Him, but so they could be free for Him.”— Rabbi Jonathan Sacks 

Leviticus 11:45

“I am the LORD, and I brought you out of the land of Egypt to be your God; therefore you shall be holy, for I am holy.”

Stand before Adonai and ask:

• Do I celebrate redemption while resisting transformation?
• Have I accepted God’s deliverance but hesitated at His instructions?
• Does my freedom reflect covenant faithfulness or self-rule disguised as liberty?

May we never misuse freedom to serve ourselves. Instead, may our lives proclaim that we have been redeemed from bondage to walk in righteousness, justice, and holy obedience, a kingdom of priests, a holy nation, and a people who live free because we belong to God.

-- H A F T A R A H P O R T I O N --

The Haftarah portion deepens the central theme of the parasha by confronting Judah’s failure to live out the covenant responsibilities that flow from redemption. While the Torah reminds Israel that they were redeemed from slavery in Egypt and therefore must not enslave one another unjustly, the Haftarah reveals how Judah betrayed that very calling.

In the Haftarah, the word of the Lord came to the prophet Jeremiah concerning two critical matters: the fate of King Zedekiah and Judah’s broken covenant regarding the release of Hebrew slaves.

First, God addressed the future of Zedekiah, king of Judah. As early as Jeremiah 32:4, Zedekiah had already been warned that Jerusalem would be handed over to the king of Babylon. Rather than humbling himself and accepting the discipline of the Lord, Zedekiah remained unfaithful. He followed the ways of the surrounding nations and broke his covenant with Nebuchadnezzar—an oath made in God’s Name. His refusal to submit to God’s judgment led to devastating consequences. As recorded in Jeremiah 52:8–11, Zedekiah was captured, forced to witness the execution of his sons, blinded, and imprisoned in Babylon until the day of his death. Though he wore a crown, Zedekiah was ultimately a slave—bound by fear, compromise, and disobedience.

Second, the Lord addressed Judah’s failure to honor the covenant of freedom. In the midst of the Babylonian siege, Zedekiah made a covenant with the people of Jerusalem to proclaim liberty—commanding that every Hebrew master release his male and female slaves, in accordance with the Torah (Exod. 21:2; Deut. 15:12). For a brief moment, the people obeyed. Slaves were released, and it appeared that repentance had begun.

Yet this repentance proved temporary and superficial. When the pressure of the siege eased, the people changed their minds and forced the freed slaves back into bondage. By doing so, Judah not only violated the Law of God but also desecrated His covenant. The Lord reminded them that He Himself had faithfully kept His covenant when He brought their ancestors out of Egypt, out of the house of slavery (Jer. 34:13). Having been redeemed by God, they were now guilty of denying redemption to others.

This betrayal revealed the deeper issue: Judah did not understand freedom. Though once slaves themselves, they failed to extend mercy. Though recipients of grace, they withheld justice. Their actions exposed a tragic irony, those who refused to release others remained enslaved themselves. Zedekiah, in particular, stands as a tragic figure: a king who proclaimed liberty while living in bondage to sin and fear.

The Haftarah therefore mirrors the message of the parasha: redemption demands obedience. Freedom is not just a past event to be remembered; it is a covenant responsibility to be lived out. When God’s people reject His discipline and distort His mercy, judgment follows not to destroy, but to expose hearts and call His people back to faithfulness.

Through Jeremiah, the Lord makes it clear: breaking the covenant of freedom invites the reversal of freedom itself. Those who refuse to walk in God’s ways will experience the very bondage from which they were redeemed. Yet even in judgment, God remains faithful and calls His people to repentance, integrity, and a return to covenant obedience.

The tragedy in Jeremiah 34 is not because Judah enslaved others again—but that they rejected the very purpose of redemption. God did not deliver Israel from Egypt so they could recreate Egypt in their own streets. Freedom was meant to transform how they lived, ruled, and treated one another.

The Haftarah reminds us that true freedom is not proven by words spoken under pressure, but by obedience maintained when the pressure lifts.

John 8:36

“So if the Son sets you free, you will be free indeed.”

Ask yourself honestly before the Lord:

• Where have I promised obedience in a moment of crisis, only to retreat when life became easier?
• Who have I placed back into “bondage” through control, bitterness, unforgiveness, or injustice?
• Am I truly living as one redeemed—or just reacting when circumstances threaten my comfort?

The Haftarah confronts us with this truth: partial obedience is covenant betrayal, and temporary repentance is not repentance at all. God is not seeking symbolic gestures; He is calling for surrendered hearts that live out freedom faithfully.

May we not be a people who proclaim liberty with our lips while denying it with our lives. Instead, may we walk in the freedom God has given us and extend that freedom to others so that His covenant is honored, His Name is sanctified, and His redemption is made visible through us.

-- APOSTOLIC P O R T I O N --

The Apostolic portion confronts an internal struggle within the Corinthian community—believers who had come to faith in Messiah Yeshua, yet continued to wrestle with old patterns of sin. Through the apostle Paul, God addresses not merely outward behavior, but the deeper issue of identity and allegiance.

Paul begins with a reminder: the unrighteous will not inherit the kingdom of God. He clearly enumerates the works of the flesh—sexual immorality, idolatry, adultery, homosexual practices, theft, greed, drunkenness, slander, and extortion. These are not presented to condemn, but to reveal the nature of a life still enslaved to sin. Paul’s warning goes back to the Torah and the Prophets: covenant inheritance is incompatible with persistent rebellion.

Yet Paul does not leave the believers in despair. He declares this truth that defines the gospel itself:

1 Corinthians 6:11

“And such were some of you.”

The Corinthians were not condemned by their past, they were redeemed from it. Paul reminds them that they had already been washed, sanctified, and justified in the Name of the Lord Yeshua the Messiah and by the Spirit of our God. These three realities testify to genuine transformation:

• Washed — cleansed from sin’s defilement
• Sanctified — set apart for God’s holy purposes
• Justified — declared righteous through faith

This is the evidence of new life in Messiah, confirmed by the witness of the Ruach HaKodesh (Holy Spirit).

The heart of Paul’s message is unmistakable: believers are no longer slaves of sin. Redemption is not just forgiveness but a transfer of ownership. Just as Israel was freed from Pharaoh to serve Adonai, those redeemed by Yeshua are freed from sin to walk in righteousness.

Paul reinforces this truth as well:

Romans 6:16

“Do you not know that when you offer yourselves to someone as obedient slaves, you are slaves of the one you obey—whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness?”

Freedom in Messiah is never freedom to sin; it is freedom from sin. To return to old bondage after redemption is to deny the purpose of salvation itself.

“Grace does not tolerate sin, it transforms the sinner.”— A.W. Tozer

Romans 6:17–18 

“But thanks be to God that, though you used to be slaves to sin, you have come to obey from your heart the pattern of teaching that has now claimed your allegiance. You have been set free from sin and have become slaves to righteousness.”

Ask yourself before Adonai:

• If I am truly washed, sanctified, and justified, what still claims mastery over me?
• Am I living as one transferred into the Kingdom or negotiating with the bondage Messiah delivered me from?
• Does my obedience reflect gratitude for redemption, or resistance to transformation?

The Apostolic portion calls us to examine not what we profess, but whom we serve. Salvation is not proven by words spoken at the altar, but by lives surrendered daily. Those freed by Yeshua are not left ownerless but they are called to walk as joyful servants of righteousness.

May we not be a people who celebrate forgiveness while resisting obedience. Instead, may we walk worthy of our calling, freed from sin, bound to Messiah, and fully alive to righteousness.

The connection of Parsha 60 is about liberty. In the Torah, a Hebrew slave shall only serve his master for six years, and in the seventh he shall go out free. In the Haftarah, King Zedekiah made a covenant with the people of Jerusalem that masters should release their male and female slaves, but sadly they only obeyed for a short period. In Apostolic, Paul reminded not only his brethren in Corinth but even us that we should no longer be a slave of sin so we could inherit God's kingdom.

Before William Wallace and his men fought against England, he gave this very encouraging speech: "Aye, fight and you may die. Run, and you'll live... at least a while. And dying in your beds, many years from now, would you be willing to trade all the days, from this day to that, for one chance, just one chance, to come back here and tell our enemies that they may take our lives, but they'll never take... OUR FREEDOM!

Returning to my introduction, if God redeems a people from slavery, it's not just a release from bondage. Freedom begins with deliverance, but it finds its fulfillment in a life reshaped by covenant obedience, justice, and faithfulness. To be free in God’s eyes means to live not for self, but under His commands; to honor the image of every human, to care for the vulnerable, to act justly, and to walk in the ways of righteousness.

It is a freedom that binds us not to human masters but to Adonai Himself, the One who redeems, sustains, and transforms.

Galatians 5:1

“It is for freedom that Yeshua has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.”

Shabbat Shalom,

Topher

***************************************************************************

Sources:

blueletterbible.org

thetorah.com

theologyofwork.org

daytonjewishobserver.org

myjewishlearning.com

biography.com

kdmanestreet.com

studyandobey.com

bibleoutlines.com

agapebiblestudy.com

TheMacArthurStudyBible

scenichillsblvd.wordpress.com

Parasha 59: Called Into Covenant Purpose

Called Into Covenant Purpose

-- T O R A H   P O R T I O N --

Introduction:

What do you think your purpose in life is? Have you found it? Have you done anything that people will remember you for?

Last Shabbat, after God instructed the children of Israel to gather double manna on the sixth day, He said that on the following day, which is Shabbat, there would be none. But some of the Israelites couldn't stand it, so they went out to gather, and they found none. And God questioned them by saying: "How long do you refuse to keep My commandments and My laws?" So the children of Israel rested on the Shabbat.

The next chapter, they still complained and contended with Moshe, asking for water to drink. Then God told him to strike the rock in Horeb, and he did.

After that, through the leadership of Joshua, they fought against the Amalekites in Rephidim. Moshe stood on the top of the hill and used the rod of God. Every time he raised his hand, they prevailed. When he put down his hand, the Amalekites prevailed. Moshe grew tired, but Aaron and Hur helped him to keep his hands steady. As a result, Joshua defeated the Amalekites.

This Shabbat, our Torah portion has three chapters. Chapter 18 deals with the visitation and advice of Jethro to Moshe. The news quickly reached Jethro about how God brought the Israelites out from the land of Egypt through Moshe. Together with his daughter Zipporah and his grandchildren Gershom and Eliezer, they visited Moshe in the wilderness, where he was encamped at the mountain of God.

On the next day, Jethro witnessed how Moshe judged the children of Israel from morning to evening without any helper. He told Moshe that it was not good for him to be alone. Jethro’s visit was not an accident. God allowed it for a special purpose, and that was to give Moshe advice on how to deal with God’s people.

Jethro was not only concerned with Moshe but with the Israelites as well. Verse 18 says: “Both you and these people who are with you will surely wear yourselves out. For this thing is too much for you; you are not able to perform it by yourself.” So he told Moshe to select able men from all the people, particularly God-fearing men, men of truth, hating covetousness (see also 1 Timothy 3:1–7), and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. Surprisingly, the Hebrew word for “able” is khayil, which means “strength, ability, efficiency, wealth, force, army.” These men or elders had special purposes like Jethro, for they would be Moshe’s strength—men with the ability to help him in judging and teaching the children of Israel.

Jethro, a priest from Midian, knew that his son-in-law would one day be gone. His concern was who would follow Moshe as leader. For the nation of Israel had to continue their journey—not only toward the Promised Land, but also in their journey of faith and obedience to the God of their forefathers. They needed someone who would guide, teach, disciple, and help them discover their purpose for the next generation.

Now in chapter 19, we see the special purpose of the children of Israel. God told Moshe to tell the people that they needed to obey God's voice and keep His covenant. And if they did:

1. They would be a special treasure to God above all people.
   The Hebrew word for “special treasure” is segulla, meaning “valued property, possession.”
   Going back to Exodus 6:7 where God said: “I will take you as My people, and I will be your God.”
   Here, God is speaking to Israel as a husband taking a bride. Psalm 135:4 also says:
   “For the LORD has chosen Jacob for Himself, Israel for His special treasure.”

2. They would be a kingdom of priests.
   “Kingdom” (mamlaka) means dominion or reign.
   “Priest” (kohen) means “principal officer” or “chief ruler.”
   Israel would be God’s representative to bring the nations closer to Him.
   Revelation 21:9–21 reveals the New Jerusalem with its twelve gates named after the twelve tribes, and the precious stones reflecting the High Priest’s breastplate—signifying Israel’s identity as God’s treasured priesthood.

3. They would be a holy nation.
   “Holy” (kadosh) means “set apart.”
   Since God is holy, Israel must reflect His holiness.
   That is why God gave the Torah in chapter 20—as their guide, mirror, and help for righteous living.

Notice in verse 1: “And God spoke all these words, saying.”
We are familiar with the phrase “Ten Commandments,” but it should be Aseret HaDevarim, “the Ten Words.”
“Davar” means “speech, talk, saying”—this is why God begins by saying He is the One who brought them out of Egypt, therefore they must have no other gods before Him.

Another thing: HaDevarim is a covenant.
Exodus 34:28 CJB:
“(Adonai) wrote on the tablets the words of the Covenant, the ten words.”

To connect the three chapters:
Jethro (a Gentile) was used by God to instruct Moshe to choose able men as helpers.
Then in chapter 19, God assembled Israel to tell them that if they obey and keep His covenant, they will be His treasure, His priests, and His holy nation.
And the Ten Words reveal how to live out this purpose.

Holiness is not a title, it is a calling lived out in obedience.

Exodus 19:5 

“If you will indeed obey My voice and keep My covenant, then you shall be My treasured possession.”

Are you living like God’s treasured possession, or merely like someone passing through life without distinction?

-- H A F T A R A H P O R T I O N --

In the Haftarah, my understanding is that the prophet Isaiah was prophesying about the special purpose of Messiah Yeshua. But Yeshua Himself is the One speaking here. To support this, let me share Isaiah 11:1–2 NKJV as the prophecy that says:

“There shall come forth a Rod from the stem of Jesse,
And a Branch shall grow out of his roots.
The Spirit of the LORD shall rest upon Him,
The Spirit of wisdom and understanding,
The Spirit of counsel and might,
The Spirit of knowledge and of the fear of the LORD.”

These verses help us understand how Yeshua can fulfill His special purposes in Isaiah 61:1–2:

• To preach good tidings to the poor and heal the brokenhearted;
  To proclaim liberty to captives and the opening of the prison to those bound —
  Yeshua has the Spirit of wisdom, understanding, counsel, and might (Isa. 11:2).

• To proclaim the acceptable year of the LORD, the day of vengeance of God, and to comfort all who mourn —
  Yeshua has the Spirit of knowledge and the fear of the LORD (Isa. 11:2).

Only Messiah Yeshua is capable of fulfilling this.

Isaiah then shifts from Messiah’s mission to the restored identity and calling of God’s people. Through the work of the Anointed One:

• They become oaks of righteousness (v. 3)

• They rebuild ancient ruins (v. 4)

• Outsiders serve them (v. 5)

• And they become priests and ministers of Adonai (v. 6)

This is a radical reversal of Israel’s suffering. The stranger tending Israel’s vineyards is not superiority — it is restoration to God’s original intention:

Israel was never meant to be enslaved by the nations;
Israel was meant to be a kingdom of priests (Exodus 19:6).

When Messiah reigns in the Millennium, God’s people will finally walk in this identity.

Scriptures and translations highlight this restoration beautifully:

• “You will feed on the wealth of nations.” (CJB)

• “The treasures of the nations will belong to them.” (CEV)

• “Their former glory will be yours.” (NCB)

• “Foreigners shall be your plowmen and vinedressers.” (TLB)

Even for us who are “grafted in,” the Apostolic Writings confirm the same calling  to serve Adonai in holiness, empowered by Messiah.

1 Thessalonians 5:9–10 (CJB)
Romans 8:29–30 (VOICE)

Both passages show that God’s intention is for His people to be conformed to Messiah, living as His servants.

Charles Spurgeon said:

“If we live up to our privileges… men shall see that we are set apart for holy service, and shall name us the priests of the Lord.”

The world will only recognize you as God’s priest when you begin living as if He is truly your King.

Is your life proclaiming the kingdom of YHVH or a different kingdom? 

-- APOSTOLIC P O R T I O N --

Our Apostolic portion fulfills the Haftarah. On the Shabbat, Yeshua went to the synagogue and He declared the accomplishment of Isaiah 61:1–2. That is why in verse 21 He said:

“Today this Scripture is fulfilled in your hearing.”

Being called for a special purpose is the connection of Parasha 59.
In the Torah, God called Israel to be His special treasure, priests, and holy nation.
In the Haftarah and Apostolic writings, Yeshua reveals His own special purpose—and He fulfilled it as He read the Scripture on the Shabbat day.

So what do you think your purpose in life is? Have you found it already? According to Austine Ikeru, a journalist and professional blogger:

“A life without purpose is a life without meaning, and a life without meaning is a life without hope, and a life without hope is a worthless life."

Each of us has a unique purpose, and part of our purpose is to fear God and obey Him.

Ecclesiastes 12:13 NLT
“Here is my final conclusion: Fear God and obey His commands, for this is everyone’s duty.”

Purpose begins where obedience starts.

Micah 6:8 — “What does the LORD require of you but to do justice, love mercy, and walk humbly with your God?”

Will you keep waiting for purpose to find you, or will you begin walking in obedience so that your purpose can be revealed?

As we step back and look at the Torah, Haftarah, and Apostolic portions together, a unified message emerges:

God calls His people to Himself so they can fulfill His covenant purpose for them.

All three portions declare that God’s people are:

• Called (Torah: delivered and provided for),

• Anointed (Haftarah: restored and empowered), and

• Sent (Apostolic: shaped to serve like Yeshua).

This is our identity:
We are Called for Covenant Purpose.

Going back to my introduction, our purpose is not defined by fame or human recognition, but by God’s calling for your life:

1. Trust God and rely on Him for guidance and provision.

2. Receive Messiah’s anointing and be empowered to live out your calling.

3. Serve others faithfully and reflect God’s love and priestly ministry in daily life.

When you align your life with God’s covenant purpose, your life will leave an eternal mark, not just in memory, but in the fulfillment of God’s Kingdom through you.

Your purpose is not discovered by what you achieve, but by whom you serve and how faithfully you walk in His calling.

Shabbat Shalom,

Topher

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Sources:

blueletterbible

ancient-hebrew.org

dorshav.typepad.com

myjewishlearning.com

jewishawareness.org

bethmelekh.com

reformjudaism.org

thetorah.com

cbnisrael.org

jtsa.edu

The MacArthur Study Bible