who's the servant of YHVH 1/09
Date: Jan 5th, 2009 5:13:59 pm - Subscribe
Mood: Loving Torah
Date:1/09
Who's the servant of YHVH
By Rabbi Aminadav Ben Avraham Hinton
SCRIPT:
Matt 13. 3-52 / Matt 18.3-35/ Matt 21.18-46/ Matt 22.2-45/ Matt 25.14- 46
Definition of Servant:
Somebody who serves another, a person regarded as providing support or service for a cause, one that serves others public servant; especially
ne that performs duties about the person or master,
The Servant has committed there life to the master
The servant lost there life for whom they serve
The servant has no value for there own life but for the value of Yeshua. Whom they serve- Acts 9.
The servant has one thought- to serve, nothing else
The servant is unconcerned about the flesh, one mind the mind of the master.
There can be no believer who has no heart in becoming a servant to there master
To be a servant of Yah and for YHVH is a sacrifice- are you willing to remove yourself from your life to give it to him, give him your life- not your portions, but your life,
self sacrifice not self idolize
We must never forget that the call of Yeshua is to be a servant of and for his kingdom, as a servant of YHVH it details with how we live, seeing that my daily breath is but a life belonging to Hashem's service, commands, Torah, and righteous regulations he has prescribed for our daily living. Serving him should be a joy and a deep desire above all else in our lives, His Torah/Bible should dictate our lives, and our decisions should be based on such laws and responsibilities and commitment; to be any less is not serving him nor a servant for him- The servant recognizes they are servants to serve there master- only a master can have servants, in order to be a servant you must be serving a master and our master is Yeshua Ha'Mashiach the only Moshiach
The term the servant of the Lord (or “My servant” or “His servant” where the pronouns refer to YHVH) is applied to leaders and Hashem's people
To Moshe it is biblically mentioned over 30 times, to Dovid over 70 times, and to Yisrael as a nation numerous times. It assumes a special significance in Isaiah 40-55.
The idea is introduced almost incidentally Isaiah 41:1 pictures a great crisis, as a powerful army moves westward from Persia, conquering many nations and filling all with terror. In contrast, Hashem told Israel not to fear. “But thou, Israel, art my servant, Jacob, whom I have chosen, the seed of Avraham my friend.…
Thou art my servant; I have chosen thee, and not cast thee away” (Isaiah 41:8,Isaiah 41:9). Israel had to be preserved, because it was Hashems instrument to perform a task of worldwide importance.
Isaiah 42:1 gives a remarkable picture of the ideal Servant of Elohim and the great work that Hashem intends Him to accomplish. He is to “bring forth judgment to the Goyims” (Isaiah 42:1). He must “set judgment in the earth,” and the distant “isles shall wait for his Torah ” (Isaiah 42:4).
The tasks He is destined to accomplish are almost beyond belief. He is to bring Hashems justice to all the nations (Isaiah 42:1,Isaiah 42:4).
Almost more remarkable than the immensity of the task that the Servant must perform is the description of the way He is to do it. He will move forward with absolute confidence, but nothing indicates strenuous effort will be needed. He will have such an understanding of His overwhelming power that He can be absolutely gentle as He does His work Isaiah 42:2-4) even toward those whose efforts have failed. This first part of Isaiah 42:1 pictures the ideal Servant"the goal for which Israel was to be preserved.
As an Israelite read this prediction, he would think: “How can Israel even think of performing this great task that Hashem's servant must do?” Soon El Himself called attention to the inability of the natural Israelite to fulfill the picture of the ideal Servant. In Isaiah 42:19 He says, “Who is blind, but my servant? or deaf, as my messenger that I sent?” Israel had a responsibility to fulfill this ideal, but to do so was far beyond its power. Still, Hashem says: “Ye are my witnesses, and my servant whom I have chosen” (Isaiah 43:10; compare Isaiah 44:1-2,Isaiah 44:21).
Israel had responsibility to do the work of the Servant. Yet not all Israel could be meant, for some were blasphemers and idolaters. Could part of Israel be the real servant? Or might it really point to one who must come out of Israel"One who could represent Israel in accomplishing the task? Matthew 12:17-21 quotes Isaiah 42:1-4 as fulfilled in
Yeshua Ha'Mashiach.
Isaiah 49:1 presents the work of the servant in more detail. The servant tells the “isles” and the “people, from far;” that Hashem called Him before His birth, even mentioning His name: Israel (Isaiah 49:3). Isaiah 49:4 describes the goodly in Israel who know what Hashem wants but feel their own inadequacy and provides assurance that the work belongs to Hashem, and He will bring it to pass. Isaiah 49:5 and Isaiah 49:6 distinguish between the One who will fulfill the work of the Servant and the nation of Israel, to which this One belongs and which He represents. Not only is He to bring judgment to all the world"He is “to bring Jacob again to him” (Isaiah 49:5) and “to restore the preserved of Israel” (Isaiah 49:6). He is to be “a light to the Gentiles” and “my salvation unto the end of the earth” (Isaiah 49:6). In Isaiah 50:4-10, we hear of the sufferings to which He will voluntarily submit.
All this leads up to the triumphal picture in Isaiah 52:13-53:12, showing the sufferings of the Servant (Isaiah 52:14; Isaiah 53:2-5,Isaiah 53:7-8,Isaiah 53:10), their vicarious and redemptive nature (Isaiah 52:15; Isaiah 53:4-6,Isaiah 53:8,Isaiah 53:10-12; compare 1Peter 1:1-2). Isaiah 54:1 shows the outreach of the Servant's work, and Isaiah 55:1 gives the glorious call to receive the salvation won by the Servant's redemptive work, “without money and without price” (Isaiah 55:1).
After Isaiah 53:1, Isaiah never again used “servant” in the singular; rather he spoke of the blessings that the followers of the Servant will receive, calling them “the servants of Hashem” (Isaiah 54:17); “his servants” (Isaiah 56:6; Isaiah 65:15; Isaiah 66:1;Isaiah 14:1); and “my servants” (Isaiah 65:8-9,Isaiah 65:13-14).
The New Testament pictures Yeshua as the Suffering Servant fulfilling the glorious descriptions of Isaiah. In refusing to let disciples reveal His true identity, Yeshua was the pleasing Servant (Matthew 12:14-21). In the resurrection and ascension, Hashem glorified Yeshua the Servant (Acts 3:1;Acts 13:1; compare Acts 13:26 where the same Greek word for servant appears to translate “Son/daughter”). Gentile and Jewish leaders conspired to make Yeshua, “your holy servant” suffer as Hashem “had decided beforehand” (Acts 4:27-28 ). This led the early congregation to pray that as Hashems servants they would speak with boldness and perform miracles through the name of “your kadosh servant Yeshua” (Acts 4:29-30 ). Yeshua saw His mission as that of the Servant (Luke 4:18-19; compare Luke 22:37) and symbolized it for His disciples, calling on them to serve one another and the world (John 13:4-17).
A servant isn’t the one who confesses salvation; a servant is the one, who performs salvation, You have not become a servant through confession, participation, work related basis of labor "
The Servant has committed there life to the master, and there connected, which means fit jointly together: They are about there roles as servants and do not inspire for more in life than that of a servant to Hashem alone,
The servant is not concerned about this life, and it’s desires and fleshly wants, The servants mind is after the will and intent and motives of there master- Our master is Yeshua Hashem Adon "Yeshua who is God our Master "
(Adon) expresses it’s meaning to define- To rule, sovereign control, or sovereign controller, Lord, Master, Adoni "Our father of Adonai, Hashem,
Hashem thou hast begun to show thy servant thy greatness, and thy mighty hand... (Devarim 3,24)
The Jewish idea of freedom is centered around being servants as best summarized by that very famous expression -- "Praise the servants of Hashem who are not servants of Pharaoh." 1That is, freedom is seen a means to an end, not an end in and of itself-True freedom means to be free of outside influences and pressures so that we can be free to pursue ultimate meaning-relationship with Hashem. That’s the true expression of being his servants 2 In the specific context of the Exodus story it means being free from an oppressive authority in order to stand at Mount Sinai and commit to a certain responsibility.
What happened at Mount Sinai?
To answer quite simply, the Jewish people -- every man, woman and child -- had an encounter with Hashem.
It was a totally unique event in all of human history. The Bible itself states in Deuteronomy 4:33 that this never happened any place else. You can check all history books; you'll never find a similar story of YHVH speaking to an entire people.
All other claims about revelation in human history are based on servants of Hashem down through Jewish heritage, The Torah/Bible speaks of countless accounts of men and women and families of the Jews who were great servants to Hashem-
Yehoshua - Joshua
Chapter 1
1 NOW IT came to pass after the death of Moses the servant of HaShem, that HaShem spoke unto Joshua the son of Nun, Moshe's minister, saying:
2 'Moshe My servant is dead; now therefore arise, go over this yordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel.
3 Every place that the sole of your foot shall tread upon, to you have I given it, as I spoke unto Moshe.
4 From the Mitrayim-wilderness, and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the Great Sea toward the going down of the sun, shall be your border.
5 There shall not any man be able to stand before thee all the days of thy life; as I was with Moshe, so I will be with thee; I will not fail thee, nor forsake thee.
6 Be strong and of good courage; for thou shalt cause this people to inherit the land which I swore unto their fathers to give them.
7 Only be strong and very courageous, to observe to do according to all the law, which Moshe My servant commanded thee; turn not from it to the right hand or to the left, that thou mayest have good success whither soever thou goest.
8 This book of the Torah shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success.
9 Have not I commanded thee? Be strong and of good courage; be not affrighted, neither be thou dismayed: for HaShem thy G-d is with thee whither soever thou goest.'
10 Then Joshua commanded the officers of the people, saying:
11 'Pass through the midst of the camp, and command the people, saying: Prepare you victuals; for within three days ye are to pass over this yordan, to go in to possess the land, which HaShem your El giveth you to possess it.'
12 And to the Reubenites, and to the Gadites, and to the half-tribe of Manasseh, spoke Joshua, saying:
13 'Remember the word which Moshe the servant of HaShem commanded, you, saying: HaShem your El giveth you rest, and will give you this land.
14 Your wives, your little ones, and your cattle, shall abide in the land which Moshe gave you beyond the yordan; but ye shall pass over before your brethren armed, all the mighty men of valour, and shall help them;
15 until HaShem have given your brethren rest, as unto you, and they also have possessed the land which HaShem your El giveth them; then ye shall return unto the land of your possession, and possess it, which Moshe the servant of HaShem gave you beyond the yordan toward the sunrising.'
16 And they answered Joshua, saying: 'All that thou hast commanded us we will do, and whithersoever thou sendest us we will go.
17 According as we hearkened unto Moshe in all things, so will we hearken unto thee; only HaShem thy El be with thee, as He was with Moses.
18 Whosoever he be that shall rebel against thy commandment, and shall not hearken unto thy words in all that thou commandest him, he shall be put to death; only be strong and of good courage.'
Torah a day keeps ignorance away
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