The Torah of the Bondservant
Bondservant; one bound to service without wages:
By Stephen Houston Bondservant of Yəhwoah our Ĕlohiym and Yәshua Ha’Mashiyach “Ahavətiy et Adonai”
“I will not go out free.”
In this the Year of release Mar 10:44 “And whoever wishes to be first among you, shall be bondservant (Eved
Hebrew and Aramaic δουυ λος doulos; a slave, bondman, Bondservant ; one who gives himself up to another’s will those whose service is used by Ha’Mashiyach in extending and advancing his cause among men, devoted to another to the disregard of one’s own interests) of all.
THE Torah OF THE BONDSERVANT
Exodus 19:16 “And it came to pass on the third day in the morning, that there were thunders and lightning, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled.”
It is hard to imagine what Yisra’el must have witnessed as they stood at the base of Mount Sinai. To see the mountain smoke, to feel the ground quake, to hear the sound of voices, thundering and the blast of the shofar must truly have been awe inspiring and,
let’s face it, terribly frightening. No wonder they told Moshe in Exodus 20:19, “Speak thou with us, and we will hear (shaa ma: Hear, understand and obey): but let not Ĕlohiym speak with us, lest we die.”
They were ready to listen, as long as Ĕlohiym would speak through Moshe. In fact, they told Moshe that if he would be the intermediary (to stand in the breach), they would definitely “hear” and “do” all that Yəhwoah commanded. Even Ĕlohiym thought that this was a good idea (Deuteronomy 5:28). So, now that He had their undivided attention, He prepared to give them His ordinances. What would be first? There were many things for them to learn considering they had only known the law of the lash (forced labor). What awesome command would He give them in addition to the Ten Commands already spoken?
The Call for Servants
Exodus 21:1-6 “Now these are the judgments which thou shalt set before them. If thou buy a Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. If his master has given him a wife and she have born him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself. And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an awl; and he shall serve him for ever.” This was for the rest of his life.
The entire Tanakh is types and shadows of the Brit Chadashah believer’s life, a natural picture of spiritual truth that would be realized in Mashiyach.
So what could this possibly be saying to us today as believers? There is nothing in the Tanakh that is just history or to tell a story of something that happened, but there to teach spiritual truths. Even Yәshua said His words were spirit and life. The entire Word of Ĕlohiym is spiritual and alive. Yәshua was the Word, the Torah made flesh. He lived it through out in His life, fulfilling it, not doing away with it. He lived the Torah.
Of all the Torah Ĕlohiym could have started with, it strikes me as odd that He would begin with the Torah of a servant. You see little difference between the slavery of their time and that of our own history, with the exception of the mistreatment of slaves that some were guilt of. They were purchased, but with a time limitation for their service.
Back to the issue of this seeming odd that Ĕlohiym would begin with the Torah of a bought servant, that is, unless there is a deeper meaning contained within the instructions.
Actually, I think that “deeper meaning” is exactly what He wished to convey. Ĕlohiym loved to paint word pictures to teach spiritual truth using natural things. Yәshua also did this in His teaching. Consider that when the people pleaded with Moshe to intercede (to stand in the breach) on their behalf, they pledged to ” shaa ma: hear” understand and “obey.” Yəhwoah told Moshe they were “right in all that they have spoken”
(Deuteronomy 5:27-28). “Go thou near, and hear “shaa ma: hear” understand and “obey.” all that Yəhwoah our Ĕlohiym shall say: and speak thou unto us all that Yəhwoah our Ĕlohiym shall speak unto thee; and we will hear it, and do it. And Yəhwoah heard the voice of your words, when ye spoke unto me; and Yəhwoah said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.” Yet, in the following verse (V.29), Yəhwoah reveals something about the people when He says, “O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!” (Deuteronomy 5:29).
They didn’t have the heart to follow through with their words and Yəhwoah knew it.
It seems to me that Ĕlohiym was already convinced that, though this generation that came out of Egypt might “obey; shama “the words they were told, they would not “hear” “shama “the message. This suggests to me that their motive, their provocation to “obey” was fear. It was the same as when they were in Egypt. They obeyed the Egyptians because they feared the whip. Same attitude, same motivation! “All the people that were in the camp trembled” (Exodus 19:16). Deuteronomy 20:18 “And all the people saw the thundering, and the lightning, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off.” They were terrified of Ĕlohiym and of coming near to Him. They were willing to serve Him because they feared Him, but Ĕlohiym desired for them to serve because they loved Him and appreciated what He had done for them. This issue is why the first mishpat or judgment Yəhwoah teaches them of is the law of the bondservant.
First of all, this law does not pertain to an ssa kı̂yr; “hired laborer, hired servant”, who agrees to a certain wage for a certain amount of work. Yəhwoah is addressing the issue of a servant, Ha’eved; one who is bonded to serve a household without being paid wages, no compensation – a slave. After serving six years, the master releases the servant, who is free to go his own way accompanied by his family under the conditions prescribed by the Torah. Yet, as verse five points out, the servant may, of his own free will, decide to stay with his master. The Torah says, if he plainly says, “I love my master…” In Hebrew the text reads, Ahavətiy et Adonai -” I love my master Ahavətiy et Adonai.” The Hebrew word of master is translated as ‘Adonai, master, owner’ and it comes from an unused root meaning to rule, sovereign, human or divine. It is the same as the compound name of Ĕlohiym in scripture beginning with “Adonai -”. That is very interesting because this is one of the titles used for Yәshua, as in Psalm 110:1. “Yəhwoah, (yeh-hoo-ahh’; or more accurately the Father) said to Adonai (referring to Yәshua), Sit thou at my right hand, until I make thine enemies your footstool.”
Please notice that the servant professes love for Adonai, He then says, “I will not go out free.” The bondservant has made a decision to remain a servant, but this time it is forever.
In other words, he is released from bondage by his Adonai, but for love of his Adonai, he gives up his freedom to become a servant of his master all the days of his life. This servant is no longer a slave, but definitely not a hireling, but a willing bondservant, like Sha’ul and the other Brit Chadashah Apostles.
Love And Obedience
What does this say to us? The servant was willing to give up his freedom out of love for his master. That was a decision based not on fear, not on intellectual assent, but upon the condition and attitude of his heart. This seems to be the message that the Father conveys in this principle and that tells me that Ĕlohiym isn’t focused primarily on what my hands do as much as what is in my heart to do. In other words, he may have my hands and even my mind, but if He doesn’t have my heart, then He doesn’t have me. Many ‘serve’ Ĕlohiym, but not really, because they are not doing His Will or His desire, but their own way with a man made religious covering they have made for themselves. It is what they choose to do for Ĕlohiym and not what He has asked them do in, as a servant of His master.
This principle is expressed in the Hebrew, shaa ma, (Deuteronomy 6:4-5) which begins, “Hear, O Yisra’el: Yəhwoah our Ĕlohiym is one: And thou shalt love Yəhwoah your Ĕlohiym with all thine heart, and with all your soul, and with all your might.” Notice that
love that prompts true obedience begins in the heart. From there it manifests in the soul or consciousness of man and finally in our hands and feet, our might. Don’t miss the point: obedience - servitude - MUST begin in the heart if it is to please Adonai – your Adonai and Master, Yәshua. Remember when He said, “Ye call me teacher (διδασκαλος didaskalos) and Adonai: and ye say well; for so I am” (John 13:13). Please note the “I AM.” It has a dual connotation and application, for Yәshua is the great “I AM.”
He said, “Verily, verily, I say unto you, Before Avraham was, I am” (John 8:58).
The reader should also remember that it is this command, the shama, that Yәshua recognized as the first and greatest command in (Mark 12:29-31). “And Yәshua answered him, The first of all the commandments is, Hear “shaa ma”, O Yisra’el; Yəhwoah our Ĕlohiym is one Adonai: And thou shalt love Yəhwoah Your Ĕlohiym with all your heart, and with all your soul, and with all your mind, and with all your strength: this is the first commandment. And the second is like, namely this, Thou shalt love your neighbor as yourself. There is none other commandment greater than these.” Along with the command to love one’s neighbor as one would love himself, love of Ĕlohiym is the very foundation of Torah obedience. The Scripture declares this to be greater than all burnt offerings and sacrifices in (Mark 12: 33). For it to be any other way will not work!
Consider Yisra’el at the base of Mount Sinai.
They had been in bondage before Adonai Yәshua freed them. He reminded them of this when He uttered the first command (in ordinal sequence) at Sinai; (Exodus 20:2) “I am Yəhwoah your Ĕlohiym, which have brought thee out of the land of Egypt, out of the house of bondage.” Now freed, they had a decision to make; to obey and come into Ĕlohiym’s house, or to go their own way. They chose to accept Ĕlohiym’s Torah and yet, the record shows that their heart was not in it. Ĕlohiym was right, they didn’t have a heart to follow throw with what they said. It is just talk.
Have you ever made a promise or commitment to Yəhwoah that at the moment, whether because of emotion, fear or manipulation by someone, or you were in a mess and wanted Ĕlohiym’s help and you made a promise that you may have been sincere about at the time, but then you didn’t have the heart to follow through and keep it.
Emotions are not a good foundation for a solid commitment. It takes a solid decision, based on understanding and knowledge and commitment to what you believe in and not being moved by emotions of the moment to make a good decision that you will keep.
Any ‘commitment’ based on something that is of the moment, fear, anxiety, sympayour, or feelings of any kind will not last.
Feelings alone do not equal quality or make for a quality commitment. Emotions of the moment are fleeting. You can see what is called a tearjerker movie and be moved to tears. Some men are good at manipulating emotions. Ĕlohiym wants commitment that comes from the heart based on who He is and what He has done and our yielding our lives to Him in a decision based on eternal things and faith. The very ones who saw the awesome manifestations on Sinai; the ones who proclaimed, ” Exo 32:4 And he took this from their hand, and he formed it with an engraving tool, and made a molded calf. And they said, “This is your mighty one, O Yisra’ĕl, that brought you out of the land of Mitsrayim!”
(Exodus 32:4). We are told in Matthew 12:34, that out of the abundance of the heart, the mouth speaks!
Now, notice the connection between the first command - “I am Yəhwoah your Ĕlohiym, which have brought thee out of the land of Egypt, out of the house of bondage,” the greatest command – “thou shalt love Yəhwoah your Ĕlohiym with all thine heart, and
with all your soul, and with all your might” and the first ordinance, the Torah of the bondservant. Do you see the connection with “I love my master … I will not go out free (out of his house)?” First of all, Moshe clearly connects redemption from Egypt to the bondservant being set free in Deuteronomy 15:15. “And thou shalt remember that thou was a bondman in the land of Egypt, and Yəhwoah your Ĕlohiym redeemed thee …”
Secondly, these three commands are all motivated by love. Finally, the first two are actually demonstrated in the law of the bondservant. The master sets the bondman free.
The free man, because he loves his master, freely serves him with all of his heart, soul and might.
Ĕlohiym didn’t just want Yisra’el’s hands because they weren’t in mud pits anymore. He didn’t just want their minds because they were free from the tyranny of the taskmasters.
Above all, He wanted their hearts. He wanted those who would plainly say, Ahavətiy et adonai, “I love Adonai. I will not go out free.” Recall how Ĕlohiym exclaimed in Deuteronomy 5:29, “Oh, that they had such a heart in them that they would fear me and
always keep my commandments, that it might be well with them and with their children FOREVER.”
Getting Attached To Ĕlohiym’s House
Ĕlohiym desired then as He does now, that His people would have a heart within them to surrender their own will to His. In short, He looks for those willing to be bondservants in His house. Remember, when the servant made the decision to remain with his master as a servant, it was forever. Understand there were unpublicized benefits of this decision, however. Yes, the servant remained a servant but as a member of his master’s house for their relationship has now changed. Consequently, his master was to provide for, care for and protect that servant. By becoming a permanent servant - by being part of that household - he and his children would FOREVER be taken care of.
To illustrate this principle, that servant had to, first of all, appear before the elders and publicly announce his decision. He was then taken to the door of his master’s house, where he would set his ear against the door or doorpost and allow his master to pierce his ear with an awl. The result would be that the servant would be literally attached to the door and symbolically be joined to his master’s house. And now, we come to the real message of this commandment.
If one is to come into the House of Ĕlohiym’s, he must do so as a bondservant and that means he must, first of all, give up his freedom. There are no rebels in Ĕlohiym’s house.
There will be no rebels in Heaven. You come humbling yourself, declaring your need for the master and your commitment to serve Him. Then He becomes your Adonai and therefore Savior. You can’t have Him as Savior without yielding to His authority. It is both or neither. You can’t just go to Yәshua for fire insurance. He offers you only one thing – true salvation is a covenant relationship.
It is a divine exchange program. It is your life for His.
You cannot be a servant if you are clinging to your freedom. I know that goes against the theology of some, but nevertheless, that is the methodology of becoming a servant. If you can overcome that obstacle, then you must allow Him to “attach” you to the door of His house. No one comes into Yəhwoah’s house except by way of the DOOR!
Perhaps, this is one of the reasons Yәshua said in John 10:9, “I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.” And in John 14:6, “I am the way, the truth, and the life: no man cometh unto the Father, but by me.” Translated (John 14:6 “The Torah is the way, the truth and the life. No one comes to the father but through the Torah” Yәhoo shuu a said: (as the Torah manifested in the flesh and as the shaliach; agent of Yahuwah).
You can’t enter into Ĕlohiym’s house without coming through the door – Yәshua.
Though many try, through man made religion and other means. Of them Yәshua said, “He that entered not by the door into the sheepfold, but climbed up some other way, the same is a thief and a robber.” Thieves don’t get into heaven, beloved.
Psalm 40:1-2 “I waited patiently for Yəhwoah; and he inclined unto me, and heard my cry. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.”
It is difficult to say with 100% certainty what David had in mind when he recited these words. It could have been any one of a number of events that transpired in his life, in which Ĕlohiym sovereignty intervened to deliver him from affliction.
Then again, maybe, he was speaking on behalf of the whole house of Yisra’el who were delivered from their affliction in Egypt. Notice the terminology David employs. “I waited patiently”; Yisra’el was in bondage for four centuries. “He… heard my cry”; Ĕlohiym
heard the cry of His people (Exodus 3:7). “He brought me up out of an horrible pit, out of the miry clay”; Yisra’el labored in the clay pits of Egypt making bricks for Pharaoh’s cities. And finally, “(He) set my feet upon a rock, and established my goings (steps)”; when Ĕlohiym freed them, He took them to Horeb, the mountain of Ĕlohiym and there He established the way in which they were to walk, the Torah.
The word “rock” mentioned in Psalm 40 is the Hebrew word sela‛ (not to be confused with the other Selah found in many of the Psalms.), which is defined as a craggy or lofty rock, a fortress. Perhaps that is why this word is used multiple times to speak guratively of Ĕlohiym. He is this rock!
This word, Selah, is the same word used to describe the rock from which Yisra’el was given water to drink (Numbers 20:8-11). The apostle Sha’ul speaks about that same rock and likens it to the Ha’Mashiyach.
He says in 1 Corinthians 10:4, “And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Mashiyach (literally, the Ha’Mashiyach).” In other words, the rock in the wilderness and the rock in Psalm 40
are one and the same - that is the Ha’Mashiyach, which brings me to my next point.
Though David is using language suggestive of his own experiences, as well as Yisra’el’s, could it be that he is, in fact, speaking of the Ha’Mashiyach? Considering that David is a picture of Ha’Mashiyach, I’d say that this is very likely. So then, what does this affiliation have to do with the Torah of a bondservant?
My Servant David
You already know that the bondservant Torah are based on the relationship between the Ĕlohiym of Yisra’el and those He delivered from “the land of Egypt” and the “house of bondage.” Hopefully, you also now see the ties between the opening assages of Psalm 40 - deliverance from bondage - and the Torah of a bondservant - “(He) set my feet” and “established my going (steps).”
King David is referred to throughout the Scriptures as “my servant.” In Hebrew, the word “servant” is eved, and should, therefore, be rendered “bondservant or slave.” If David is considered a bondservant, it seems obvious to me that he is quite familiar with the
concept of a bondservant and that makes Psalm 40 of particular interest to us.
As we said earlier, though David speaks in terms reminiscent of his own life and of the Exodus from Egypt, he is likely speaking of the TRUE ROCK in the wilderness, the Ha’Mashiyach. Coupling this assertion with the fact that, according to Ezekiel 37:24, Ha’Mashiyach is the TRUE DAVID, saying; “And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them,” then Psalm 40 takes on yet another interesting
perspective. That is, not only is David speaking of the True Rock, Ha’Mashiyach in Psalm 40, but the True David, the Ha’Mashiyach is speaking to us through those same words!
My Ears You Have Opened
Psalm 40:6 “Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.”
Why would David claim that Yəhwoah did not require nor desire for the people to bring their burnt offerings and their sacrifices when the Tőrah is full of commands for them to do just that very thing? First of all, David isn’t saying this, King David the Ha’Mashiyach is. Why does He say this? It goes back to something we stated earlier in this teaching.
Remember that the people, because of fear, told Moshe to speak to Ĕlohiym and then report to the people His commands. They pledged to “hear” and “obey.” Yet, we know that Ĕlohiym already knew it was not in their heart to do so for He laments, “O that
there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them,” (Deuteronomy 5:29). So, we conclude that their willingness to obey was based, not on love for the Father, but the fear
Therefore, it seems that the statements in Psalm 40 that Ĕlohiym neither desires nor requires sacrifices speaks more about the intent of the heart with which they are given. In other words, Ĕlohiym does not desire sacrifices given out of fear or religious obligation.
He does require burnt offerings from someone whose heart is far from Him. He desires that His people serve Him simply because they love Him; not just in word and deed, but with all of their being.
Now, please notice that sandwiched between these two statements in verse six, is the declaration, “mine ears hast thou opened.” This is a provocative statement for it, once again, ties us to the Torah of the bondservant. If Ĕlohiym desires that we obey Him because we love Him then it is implied that we have opened our ears to HEAR, not the words of the Tőrah, but the MESSAGE of the Tőrah. Thus, we “hear” and “obey.” There are many who can hear, but few who obey, and consequently are unable to walk out the Tőrah in a balanced manner.
Consider that the ear, used for hearing, also contains the center of balance. When one develops an ear infection, it is almost impossible to walk straight. The same can be said for those who hear the words of the Tőrah but miss the message.
Perhaps this is why we are instructed to “Hear O Yisra’el; Yəhwoah is one.” And perhaps that is the reason Ha’Mashiyach through David says, “Sacrifice and offering thou didst not desire; mine ears hast thou opened.” In other words, you have made it possible for me to, not only hear the words, but discern the message. How did He do that?
The Hebrew word translated as “opened” in Psalm 40:6 (Psalms, 40:7) is Karita, which should be literally interpreted as “bored open” or “pierced” as with an awl. Translation - I hear your words and understand their message because you have allowed and I have accepted to become a bondservant - I am attached to your house. My ear is not only opened by the awl, but my ear is open to hear you because I love you.
Who makes this statement? David or the Ha’Mashiyach, Yәshua? If the Ha’Mashiyach, then we have another very interesting development here. That is, the Ha’Mashiyach is saying that He also is a bondservant. He has submitted His will to the master, the Father in heaven. As Yәshua said, “Not my will, but thine be done.” (Luke 22:42) But that wasn’t the first time Yәshua said such a thing. John 6:38 “For I came down from heaven, not to do mine own will, but the will of him that sent me.” Before that in John
5:30 Yәshua said, “I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.”
In The Scroll Of The Book
Psalm 40:7-8 “Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do your will, O my Ĕlohiym: yea, your law (The Hebrew word, Tőrah) is within my heart.”
Immediately after the hint in verse six that Ha’Mashiyach is a bondservant of Yəhwoah, we find conclusive evidence that it is DEFINITELY the Ha’Mashiyach making these statements. Who else can make the claim, “In the scroll of the book it is written of me”?
Not the man, King David! What scroll and what book would the writer be referring to?
He has to be speaking of the Tőrah Scroll, within which is revealed the heart of Ĕlohiym, manifest in the person of Y’shua (Yәshua), the Ha’Mashiyach.
It is the Ha’Mashiyach who then exclaims, “I delight to do your will, O my Ĕlohiym.” It is not a burden. It is not enslavement, but a delight, a joy, to do the will of the Father.
This is the claim of the Ha’Mashiyach. Furthermore, He reveals that the Tőrah has been written, not on tablets of stone but upon His heart. More than exalting the WORDS of the Tőrah, it is the MESSAGE, the very essence of the Tőrah that our Father desires to write upon our hearts and it is the Ha’Mashiyach who FIRST reveals this.
Not My Will
Jeremiah 31:31, 33 “Behold, the days come, saith Yəhwoah, that I will make a new covenant with the house of Yisra’el, and with the house of Judah. . . . But this shall be the covenant that I will make with the house of Yisra’el; After those days, saith Yəhwoah, I will put my law in their inward parts, and write it in their hearts; and will be their Ĕlohiym, and they shall be my people.”
Obviously, there is more to this passage than meets the eye; much more than we have time or space to delve into here. Yet, I do want you to understand that it has ALWAYS been Ĕlohiym’s intention that the Torah be upon our heart because the true message of the Torah can only be understood by the heart. It was always intended that the Ha’Mashiyach would be the One to write these things upon our heart because He is the One who gave the Torah; moreover, He is the Torah! He is the Word made flesh.
And so, what is His message? Simply this: Ĕlohiym has always desired to find those willing to give up their own freedom in order to become His bondservant. He has always desired for those who serve Him to do so with a heart that says, “Not my will, but thine
be done.” And so, because we didn’t get it, He became flesh and dwelt among us and showed us, by His own example, what we must become in order to hear and understand what the Master is saying.
Whom The Son Sets Free
John 8: 35-36 “And the servant abided not in the house for ever: but the Son abided ever. If the Son therefore shall make you free, ye shall be free indeed.”
When Yәshua made this statement, it was to a group of people who believed on him.
Yet, He obviously contends that, though they hear His words, they don’t perceive His message, hence, this statement or proclamation. But what does He mean? Could it be that Yәshua is alluding to the Torah of the bondservant?
“The servant abided not in the house for ever.” Correct. He is released after six years of service (Exodus 21; 2). “But the son abided ever (or forever).” Is it possible that the servant, because he loves his master and attaches himself to his master’s house
FOREVER (Exodus 21:5-6) is actually becoming a son? John 1:12 ” But as many as received him, to them gave he power (privilege, freedom) to become the sons of Ĕlohiym , even to them that believe on his name.”
In other words, THE SON (Yәshua), the DOOR of Adonai’s house, provides the way and opportunity for those willing to be bondservants, to become a SON of Ĕlohiym. In short, if you truly want to be free, then you must give up your freedom. Ĕlohiym does everything with man through His divine exchange program, called covenant. You must attach yourself to Adonai’s house by way of the door - the SON (Yәshua) - and forever become an obedient servant of the Master, following His rules simply because you love Him. Then, and only then, are you free indeed!
This covenant. is the covenant relationship or divine exchange. You must give up your life to receive His life. The problem with most people is that they want all the benefits and privileges and freedom of being in Ĕlohiym’s house and being a son, but they want none of the responsibilities of sonship! They want to be in Ĕlohiym’s house, they want fire insurance, they want prosperity, blessing, protection, healing and all that Ĕlohiym has to offer without being attached to His house, without coming by way of the door, Yәshua, to have their ears circumcised, by giving up their rights to do as they please, so they can hear and understand what Ĕlohiym is saying and follow Him. There is no other way.
In John 7:17 Yәshua said, “If anyone desires to do His desire, he shall know concerning the teaching, whether it is from Ĕlohiym, or whether I speak for myself.” You will never know the true teaching; you will never hear and understand the spiritual things of
Ĕlohiym and His will for your life, until you are willing to do what He tells you.
Ĕlohiym knows your heart and the motives and attitude of your heart, He discerns and when your heart is not right and you are not committed to do and obey His words, He will not reveal Himself to you in a direct and personal way. John 14:21 “He that hath my commandments, and keepeth them, he it is that loves me: and he that loves me shall be loved of my Father, and I will love him, and will manifest myself to him.” Yәshua doesn’t manifest Himself, reveal Himself to everyone. True belief is relationship that comes by revelation. Ĕlohiym revealing Himself to you.
In conclusion: As a servant (in reality a slave who gets no remuneration and nothing for his work), having gained his freedom, then gives it up to willing become now a bondservant, being joined to the house of his master, the relationship is then changed and in reality he becomes a son, adopted by the master and each have new responsibilities to one another. The servant is now required to serve and obey his master, and the master is required to provide, protect and care for his servant.
This is my story. I was a, slaves of sin with no hope. He willingly paid the price for us to set us free from our bondage to sin and Ha’satan. Then we, having been set free from slavery, turning and submitting our lives to serve Him, asking Him to become our
Adonai, willing give up the right of self choice to do His will and thereby come into covenant with the Father and become sons of Ĕlohiym. Now, truly free in Mashiyach!
But our freedom comes by way of covenant with Him and obedience and responsibility, not rebellion and saying, I have been set free, now I am free to choose for myself and enjoy myself to the full. You can do that, but then you will never have His best and you will never know the joys, blessing and power of sonship. Ĕlohiym desires not servants, but sons. John 15:15 “Henceforth I call you not servants; for the servant knoweth not what his master doeth: but I have called you friends (philos, fee’-los; literally “a friend– this is a covenant expression); for all things that I have heard of my Father I have made known unto you.” Not to anyone, not to the religious crowd, not to the Sunday morning bunch. But to those who hear and obey Him. (V.14) “Ye are my friends, if ye do whatsoever I command you.”
Being a Bond Servant
Many do not understand the role of a bondservant in relation to our Master Yәshua. We Americans instinctively cringe at the thought of servitude, slavery, or bondage. And no wonder since our country was founded on freedom, in the very act of breaking away from servitude to the King of England. A dictionary definition of a bond servant is someone bound to labor without wages. A synonym of bond servant is slave. Now before we throw out this whole idea, let’s look at what Ĕlohiym’s Word says about the law of the bond servant and how it might apply to us.
“Now these are the judgments which you shall set before them: “If you buy a Hebrew servant, he shall serve six years; and in the seventh he shall go out free and pay nothing.”
If he comes in by himself, he shall go out by himself; if he comes in married, then his wife shall go out with him. “If his master has given him a wife, and she has borne him sons or daughters, the wife and her children shall be her master’s, and he shall go out by
himself.” But if the servant plainly says, ‘I love my master, my wife, and my children; I will not go out free,’ “then his master shall bring him to the judges. He shall also bring him to the door, or to the doorpost, and his master shall pierce his ear with an awl; and he shall serve him forever.” (Exodus 21:1-6 The first judgments given to the children of Yisra’el (after the 10 Commandments) were the instructions about servants. But there is something interesting mentioned in verse 5: “But if the servant plainly says, ‘I love my master, my wife, and my children; I will not go out free,”
This is a big decision, a choice for life. The judges (v. 6) were present to witness the servant’s willingness to become a bond servant to the master, his willingness to give up his freedom to the master, to work for the master and to do his will.
Why would anybody not want to be set free? Who wants to be under the bondage of a master?
Torah, ordinances and statutes do not make us slaves. In fact, they make us free! For example, look at America. We probably have more Torah on our books than any other nation, yet we are considered one of the freest nations on the earth. Take our traffic Torah, without them there would be chaos on the streets. It is easy to see the value of the Torah especially when everybody obeys them. Ĕlohiym set His Torah in place for us, for our good. Ĕlohiym wants us to obey Him, to be a servant (a bondservant) to Him. He is our master, we are His servants.
Many today want to be rulers not servants. Many large egos rule the Church and have little desire to be servants to all. However we have clear instruction in Ĕlohiym’s Word about this very subject.
“Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.”And whoever of you desires to be first shall be slave of all. “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (Mark 10:43-45)
Yәshua came to serve.
“For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves. (Luke 22:27)
Yәshua is our example.
We are to do as He has shown us. Yәshua took the form of a bond servant.
But made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. (Philippians 2:7)
Yәshua came to do the will of His father.
Then I said, ‘Behold, I have come—In the volume of the book it is written of Me—To do Your will, O Ĕlohiym.’ (Hebrews 10:7)
We must allow Ĕlohiym to have all authority in our lives. We do this because of our love for our Master.
“You shall love Yəhwoah your Ĕlohiym with all your heart, with all your soul, and with all your strength. (Deuteronomy 6:5)
The above verse (in similar form) is repeated about 14 times in the Bible. Perhaps this is important?
But how do we become bondservants to the Most High Ĕlohiym?
But Yәshua answered him, saying, “It is written, ‘Man shall not live by bread alone, but by every word of Ĕlohiym.’” (Luke 4:4)
By reading Ĕlohiym’s Word, (all of the Scripture,.
Every word that proceeds from Him is for our good; for our edification Every word of Ĕlohiym is pure; He is a shield to those who put their trust in Him. (Proverbs 30:5)
Every word? Does this include Ĕlohiym’s commandments and His Torah?
My tongue shall speak of Your word, For all Your commandments are righteousness. (Psalms 119:172)
Your righteousness is an everlasting righteousness, And Your law is truth. (Psalms 119:142)
For this is the love of Ĕlohiym, that we keep His commandments. And His commandments are not burdensome. (1 John 5:3) Can we be truly unburdened?
“Come to Me, all you who labor and are heavy laden, and I will give you rest.”Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. “For My yoke is easy and My burden is light.” (Matthew 11:28-30)
How do we find rest for our souls? By taking the yoke and burden of Yәshua. But notice, these things are light (praise Ĕlohiym).
The one who is truly free has chosen to serve only Ĕlohiym. No matter what happens, he lets his Master take care of it for him, this is freedom and peace. Submit yourself to Ĕlohiym totally and completely. Then suddenly, your are set free. Free from the
worrisome burdens that plague our everyday lives, free of the offenses taken at every turn, free to serve the Master, the Good Master. He will fight for us, He will stand in the gap for us, He will do all for us as we submit to Him and do everything He says.
A true servant to Yәshua will have peace.
“These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world.” (John 16:33)
What examples are there in the Word about being bond servants of the Master?
The Yisra’elites were servants of Ĕlohiym. ‘For the children of Yisra’el are servants to Me; they are My servants whom I brought
out of the land of Egypt: I am Yəhwoah your Ĕlohiym. (Leviticus 25:55)
Moshe was a servant. Ĕlohiym Himself says so. Not so with My servant Moshe; He is faithful in all My house. (Numbers 12:7)
David was a servant. I am Your servant; Give me understanding, That I may know Your testimonies. (Psalms 119:125)
Make Your face shine upon Your servant, And teach me Your statutes. (Psalms 119:135)
Your word is very pure; Therefore Your servant loves it. (Psalms 119:140)
Yәshua was a servant. “To you first, Ĕlohiym, having raised up His Servant Yәshua, sent Him to bless you, in turning away every one of you from your iniquities.” (Acts 3:26)
The apostles were bondservants
Sha’ul, a bondservant of Yәshua Mashiyach, called to be an apostle, separated to the gospel of Ĕlohiym (Romans 1:1)
Sha’ul and Timothy your, bondservants of Yәshua Mashiyach, to all the set-apart ones in Mashiyach Yәshua who are in who are in Philippi, with the overseers and attendants: : (Philippians 1:1)
James, a bondservant of Ĕlohiym and of Yәshua Mashiyach, to the twelve tribes which are scattered abroad: Greetings. (James 1:1)
Notice that James had no problem with saying, a bondservant of Ĕlohiym and of Yәshua Mashiyach.
Simon Peter, a bondservant and apostle of Yәshua Mashiyach, to those who have obtained like precious faith with us by the righteousness of our Ĕlohiym and Savior Yәshua Mashiyach: (2 Peter 1:1)
Jude, a bondservant of Yәshua Mashiyach, and brother of James, To those who are called, sanctified by Ĕlohiym the Father, and preserved in Yәshua Mashiyach: (Jude 1:1)
Consider the parable of the talents.
“For the kingdom of heaven is like a man traveling to a far country, which are called his own servants and delivered his goods to them.” And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey… “After a long time Yəhwoah of those servants came and settled accounts with them.” So he who had received five talents came and brought five other talents, saying, ‘Adonai, you delivered to me five talents; look, I have gained five more talents besides them.’ “His Adonai said to him, ‘Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your Adonai.’ “He also who had received two talents came and said, ‘Adonai, you delivered to me two talents; look, I have gained two more talents besides them.’ “His Adonai said to him, ‘Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your Adonai.’
“Then he who had received the one talent came and said, ‘Adonai, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed. ‘And I was afraid, and went and hid your talent in the ground. Look, there you have what is yours.’ “But his Adonai answered and said to him, ‘You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed.
‘So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest. (Matthew 25:14-15, 19-27, emphasis added)
Ĕlohiym’s will is for His servants to increase in the gifts that He gives them. His will is defined in His Word, in the scriptures
Perhaps, to some, obeying Ĕlohiym’s Torah seems like bondage. But remember Torah give us freedom.
We are made free in being a bondservant because we put all our burdens on Him. If we fully serve Him, fully give our lives over to Him, fully desire to do His will, not ours, He becomes our Good Master who cares for and is concerned about His servants. Yәshua
said to turn the other cheek. Why? Maybe, because as His servants, our Master will take care of our issues. We don’t try to fix our issues with our feeble human attempts, with our frequent misunderstandings, with our frequently misplaced anger. Our Master does.
For we know Him who said, “Vengeance is Mine, I will repay,” says Yəhwoah. And again, “Yəhwoah will judge His people.” (Hebrews 10:30)
He will repay. We do not need to worry about it. “I have been crucified with Mashiyach; it is no longer I who live, but Mashiyach lives in me; and the life which I now live in the flesh I live by faith in the Son of Ĕlohiym, who loved me and gave Himself for me. (Galatians 2:20).
I can do all things through Mashiyach who strengthens me. (Philippians 4:13)
Praise Ĕlohiym for these things; not by our reasoning, not by our strength, but through Ha’Mashiyach who lives in us.
A servant’s prayer: Most High Ĕlohiym, thank You for all You do. You are the one true Ĕlohiym; you who are King of the Universe. Who am I that You would take notice of me? You gave your only Son to live and die for all mankind; and for me. Will you help me in my desire to be Your bond servant? Teach me Your Way. Teach me Your Path which is true and righteous. Teach me to be a good servant. Teach me to humble myself to allow the spirit of Yәshua Ha’Mashiyach to flow in me. May I not quench Your spirit, but instead may I honor and glorify You with all I do, with all I say, and with all I think. Most Holy One, I desire to hear You say, well done, good and faithful servant.
In the name of Yәshua Ha’Mashiyach.
Matthew 6:24 “No one is able to serve two masters, for either he shall hate the one and love the other, or else he shall cleave to the one and despise the other. You are not able to serve Ĕlôhîym and mammon.
Luke 16:13 “No servant (οικετης oiketes; one who lives in the same house as another, spoken of all who are under the authority
of one and the same householder) is able to serve two masters, for either he shall hate the one and love the other, or else he shall cling to the one and despise the other. You are not able to serve Ĕlôhîym and mammon.” (μαμμωνας mammonas: Personification of wealth where it is personified and opposed to Ĕlôhîym).
(Αντιτασσομαι antitassomai opposed, different, divergent, disparate to Ĕlôhîym) Mammon is a Aramaic (māmonā) word, that
signifies… sensual, secular self, is the mammon which cannot be served in conjunction with Ĕlôhîym (personified as a false g*d)
That man cannot be principled at the same time in good and in evil, or in love to the Adonai and self-love, since one must be the ruling love, and the other must serve, This doctrine however is rejected by those who are in self-love (Narcissism, Narcissists, Psychopaths, self aggrandizement), and who on that account seek worldly reputation, not aware that all their secret purposes and thoughts are exposed to the light of the Ĕlôhîym’s Truth, and that the love of human reputation, when exalted above that light, it is an infernal love (personified as a false god)
Notice the following Greek words studies:
οικετης oiketes; one who lives in the same house as another, spoken of all who are under the authority of one and the same
householder. Like a family member.
Δουλος doulos: Bondservant
1b) metaphorically, one who gives himself up to another’s will those whose service is used by Mashiyach in extending and advancing his cause among men
1c) devoted to another to the disregard of one’s own interests
Part of Speech: noun
A Related Word by Thayer’s/Strong’s Number: from G1210
Citing in TDNT: 2:261, 182
A servant (θεραπων) therapon menial attendant (as if cherishing): - servant; denoting a willing servant who serves out of respect
N.T… Comp. Rev 15:3. Often in Lxx, mostly as translation of, servant, slave, bondman.
Also, when coupled with the name of a Ĕlôhîym, a worshipper, devotee. Sometimes applied to angels or prophets. Of Moses, θεραπων (servant) κυριου (Brother) of Ĕlôhîym, Ecc 10:16. Hebrew na‛ar a boy, lad, servant in Class. And in the N.T. the word
emphasizes the performance of a present service, without reference to the condition of the doer, whether bond or free. An ethical character attaches to it, as to the kindred verb θεραπευειν: service of an affectionate, hearty character, performed with care and fidelity.
Hence the relation of the θεραπων therapoo n is of a nobler and freer character than that of the δουυ λος doulos or bondservant. The verb is used of a physician’s tendency of the sick. Ξενοφῶν Xenophon (mercenary) (Mem. iv. 3, 9) uses it of the g*ds taking care of men, and, on the other hand, of men’s worshipping the g*ds (ii, 1. 28). See Eurip. Iph. Taur. 1105; and on heal, Mat 8:7; Luke 10:15, and on is; The Greeks, with their strong sense of personal freedom, held a rather low view of servants. They did not exalt the servant’s position, but they did have a keen understanding of various aspects involved in the servant concept. They developed a remarkable variety of terms to express different aspects of it.2 these terms naturally shade into each other and frequently it is not necessary to seek to bring out the different shades of meaning involved. But each term can be used to convey its own distinct emphasis.
Perhaps the most common was the word, “a slave and a bond-servant. “As the opposite of a man who is “free,” this term carries the thought of one who belongs wholly to his master and is obligated to do his master’s will. The early assembly found it a fitting term to express the spiritual reality that a believer belongs wholly to his heavenly ADONAI and consequently must obey Him in total submission.
The term οιικετης oike tee s (a fellow resident) was often used as the practical equivalent of the word δουυ λος (cf. 1 Pet 2:18), but it is more specific and denotes “a house-slave.”
It portrays a closer and more intimate relationship between servant and master than δουυ λος doulos (cf. Rom 14:4).
Two kindred terms, μισθιος misthios and μισθωτος misthoo tos, both rendered “hired servant,” embody the picture of one working for pay. These self-centered terms are not used in the New Testament in connection with its “servant” teaching. Yәshua used the
latter term of the inferior “hireling” as contrasted to the “good shepherd” (John 10:12–13).
Another term is θεραπων (therapon) , denoting a willing servant who serves out of respect and concern for others; it carries a note of tenderness. As a technical term it was used to denote one who rendered a service of healing (cf. the English word “therapy”).
The word παιι ς, which means “child, (The word comes from the Greek παιδαγωγέω (paidagōgeō); in which παῖς (país, genitive παιδός, paidos) means “child” and άγω (ágō) means “lead”; so it literally means “to lead the child”. In Ancient Greece, παιδαγωγός
was (usually) a slave who supervised the instruction of his master’s son (girls were not publicly taught).The Latin-derived word for pedagogy: child-instruction)” was at times used of a person who was a slave (The verb originally means to take in hand. Acts 3:21); so used, the term expressed the affectionate attitude of the master toward his servant. This term is used of Mashiyach as the Son and Servant of Ĕlôhîym, the noun λατρευς originally meant one who worked for pay, rather than out of compulsion as a slave; hence he was a hired servant. But in the Septuagint and the New Testament the cognate verb (λατρευω latreuoo from λατρις latris (a hired menial) is always used of to serve to Ĕlôhîym) δουλευειν). He who practises deceit shall not stay within his house; he who speaks lies shall have no continuance ( יכון is more than equivalent to נכון ) before (under) his eyes. Every morning ( לבקרים as in Psa 73:14; Isa 33:2; Lam 3:23, and לבקרים , Job 7:18), when Yahûwâh shall have taken up His abode in Yeruselem , will he destroy all evil-doers ( רשעי as in Psa 119:119), i.e., incorrigibly wicked ones, wherever he may meet them upon the earth, in order that all workers of evil may be rooted out of the royal city, which is now become the city of Yahûwâh (Psalms 101:8 ).