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 --
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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 --
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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
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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
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