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