The "mishpatim" are what are called "the judgments" or may be better understood as the process of Law. The Talmud, which is the Jewish encyclopedia of theological reasoning, dedicates a greater portion of text of discussion to this portion than any other Parashah. It is divided into three segments: the "First Gate" which discusses violent criminal behavior, the "Second Gate" discusses non-malicious conflict, and the "Final Gate" which establishes guidelines for cooperation and unity in our community.
The Ten Commandments are heralded by the entire religious and ethical world as being the substance of justice and equity; yet, for so many, the mishpatim which follows is utterly dismissed. The phrase "ve’eileh mishpatim", "and theses are the judgments", implies a progression of the same thought as was previously stated in Exodus 20 (the Ten Commandments).
This is interpreted in two different ways: that the continuation of Adonai’s giving of the Law is in addition to the Ten Words spoken to all of the people from the cloud- that their dismay and trembling interrupted Him, causing Him to pause, then continue, only to the ears of Moses.
The second interpretation is that the Ten Words are complete, containing the entire Law of God. The mishpatim goes on to explain a layer of detail as how the Law is to be applied in practical life.
The
does not end with making the Words available to the people. Adonai’s Law then requires that wise men of understanding be set in a place to offer judgment (mishpatim) in applications of
, to teach and guide the people in a manner that is consistent with Adonai’s Law (Deuteronomy 1:13-16). This establishes (within
) the legitimacy of reference to scholarly works (such as Talmud) in learning to follow the commands of God given in
. This is not to suggest that everything that is in Talmud is inspired, nor could it be since many conflicting opinions are expressed in Talmud, hoping to offer the reader a variety of perspectives, forcing the observant to arrive at his own conclusions.
However, the arrogant nature of our modern hermeneutics (biblical interpretation) is flawed: "The Law of God is love and since we know how to love we don’t need the Law." "The Ten Commandments were given to us to follow, the mishpatim were given only to Moses and therefore are not for us." "The Talmud was spoken by men to the those observant in the religion of Judaism, it therefore bears no relevance to those who follow Christ." We are tragically inclined to draw our own conclusions irrespective of what has been laid down or spoken before us. We quickly base our conclusions upon assumptions, receiving only a portion of God’s Word, undisciplined and irreverent toward the whole of what our Father in Heaven longs to share with us. We have a lot to learn.
Now these are the judgments which thou shalt set before them. (Exodus 21:1 KJV)
If thou buy a Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. (Exodus 21:2 KJV)
If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. (Exodus 21:3 KJV)
If his master have 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. (Exodus 21:4 KJV)
And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: (Exodus 21:5 KJV)
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 forever. (Exodus 21:6 KJV)
The rules to establish and maintain economic stability in the biblical model is amazing! If a Hebrew has a debt that he is unable to pay, he is sold into slavery for the duration of payment (up to but not to exceed seven years). This includes debt incurred by irresponsibility or illegal activity. Later, we will see that a person stealing a sheep will be required to give restitution times five. If he could afford to give up five sheep, he probably wouldn’t be stealing one in the first place. The consequence of this accumulation of debt is slavery (to pay off the debt).
However, as the
continues to explain this process, the buyer of the slave assumes responsibility for the slave. At the end of his term, the buyer does not leave him in a position that will result in a cycle of poverty. The owner is required to set the released slave up in business so that he will become productive and competent in society (Deuteronomy 15:12-13). Slavery, then, under this biblical model, is not a humiliation; but an apprenticeship for those who have been thus far unsuccessful financially.
Not everyone is cut out for independence.
recognizes that there are those who would prefer to live under the protection and structure of another person’s success. In modern society, we simply call this employment. Under the biblical model, a slave has the option of choosing to remain under the care and protection of one who is able to provide for him.
There is a cost, however. The slave, as long as he is a slave, is the property of the owner and must do whatever the owner wills. Industries that Israel was known for such as salt mining and agriculture, is back-breaking labor. The owner has the legal right to inflict corporal punishment, even to the point of death for slaves that are not willing to submit to the authoritative rule of his master. However, corporal punishment that inflicts permanent injury of any kind (even to the loss of a tooth) results in immediate dismissal of relationship (Exodus 21:26-27), and to kill a slave is to lose any hope of recouping the investment of purchasing the slave (Exodus 21:20-21). It is in the best interest of the master to treat his slave well.
And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do. (Exodus 21:7 KJV)
If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her. (Exodus 21:8 KJV)
It is important to identify the legal terms in use: the man may redeem (or sell off his interest in a woman back to her legal guardian (father)) if she is "betrothed" (meaning that he has not yet had any sexual relations with her).
And if he have betrothed her unto his son, he shall deal with her after the manner of daughters. (Exodus 21:9 KJV)
We are a bit uncomfortable with the idea of handling women as property; but can largely be excused by the functional limitations of the vocabulary. The "maidservant" (aw-mah) speaks of a woman in service according to a variety of capacities which could include marriage. It is the term that describes Hagaar, Bilhah and Milcah (the concubines of the Patriarchs); but it is also the term used by Ruth to establish her relationship with Boaz (Ruth 3:9).
If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. (Exodus 21:10 KJV)
The relationship between a master and his maidservant may or may not be sexual; however, it must not be compulsive. He can’t simply buy a girl because he wants to have sex with her and continue with any sort of relationship with any other woman. In fact, while he is allowed to take any number of women under his financial care, he is not able to do so in any way that might compromise the relationship he has ever had with his first wife. In other words, if he has slept every night and committed himself faithful to his first wife, he may not in any way detract from that with subsequent women. The implication is that if a man can handle more than one wife, then he was never a very good husband to begin with.
The woman’s raiment is specifically her "keh-soot", the veil that she wears to designate her station in society. The manner in which she wears the veil designates whether she is betrothed, married, divorced or widowed. This is garment that Paul speaks of in 1st Corinthians 11, suggesting through context that it would be a woman’s preference to be "covered" as in the description is given here. It would have been perplexing to Paul that a woman would not desire to be "covered" in her relationship with her husband, since
gives this as protection and status in the community.
And if he do not these three unto her, then shall she go out free without money. (Exodus 21:11 KJV)
He that smiteth a man, so that he die, shall be surely put to death. (Exodus 21:12 KJV)
And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee. (Exodus 21:13 KJV)
But if a man come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from mine altar, that he may die. (Exodus 21:14 KJV)
Justice and mercy are balanced. While accidents happen, they don’t happen without consequences. Pre-meditated murder exacts the death penalty: extreme circumstances necessitate supreme measures. Later it will be described that an accidental death with result in "house arrest", an utter disruption in the offender’s life until after the death of the sitting high priest(Numbers 35). This prohibits the tension within a community where the offender is allowed to live among his grieving or offended neighbors as though nothing had ever happened. However, does not allow the exaction of personal vengeance for the sake of one’s own grief.
The exaction of the death penalty is not as common or easy as it may seem. It requires two witnesses who’s testimony withstand any scrutiny or attempt at discredit, and a consensus from a panel of 23 justices. If the evidence is so overwhelming that all justices agree on a verdict of guilt, the case is dismissed because such a unanimous decision is not possible with some element of bias. The court would divide the court justices between defense and prosecution, with a minimum of three on either side and three remaining impartial. A guilty verdict requires a majority decision with a minimum of ten justices in agreement.
And he that smiteth his father, or his mother, shall be surely put to death. (Exodus 21:15 KJV)
And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death. (Exodus 21:16 KJV)
And he that curseth his father, or his mother, shall surely be put to death. (Exodus 21:17 KJV)
To kidnap a person (presumably with the intention of selling him for profit) is interestly sandwiched between striking and "cursing" (or making light of) one’s parent. This order makes a broad statement about trivializing the value of others.
Striking and cursing both demand the same death penalty. Most parents would agree that to be dismissed by one’s own son is of little difference than being slapped across the face.
And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed: (Exodus 21:18 KJV)
If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed. (Exodus 21:19 KJV)
The basic tenant is that we are responsible for our actions, regardless of any sense of justification we may consider. It is not factored into the discussion, whether or not, for some reason or other, the victim deserved to have is proverbial clock cleaned. It is not even questioned whether or not the injury was intended. The simple fact of the matter is that one person is unable to meet his personal/social or financial obligations due to the actions of another. That other is obligated to take responsibility for those actions.
And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished. (Exodus 21:20 KJV)
Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money. (Exodus 21:21 KJV)
If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine. (Exodus 21:22 KJV)
And if any mischief follow, then thou shalt give life for life, (Exodus 21:23 KJV)
Eye for eye, tooth for tooth, hand for hand, foot for foot, (Exodus 21:24 KJV)
The abortion industry relies heavily on what seems (or has been interpretted) as ambiguity in this passage, suggesting "that if any harm follows" applies to the woman, not the child she is carrying. Throughout
thus far, the life that is carried in the womb is considered a human child (Genesis 25:22). The phrase "fruit depart" is only ambiguous in the English translations. The Hebrew clearly declares that the result is premature birth, not miscarriage. The Hebrew term for miscarriage "shaw-loke" was not used in this text.
Burning for burning, wound for wound, stripe for stripe. (Exodus 21:25 KJV)
The following "mischief" applies to either the mother or the child. If the child is stillborn or dies as a result of the injury, the offending party is guilty of murder.
And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye's sake. (Exodus 21:26 KJV)
And if he smite out his manservant's tooth, or his maidservant's tooth; he shall let him go free for his tooth's sake. (Exodus 21:27 KJV)
If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit. (Exodus 21:28 KJV)
But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death. (Exodus 21:29 KJV)
If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him. (Exodus 21:30 KJV)
Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him. (Exodus 21:31 KJV)
Oxen are generally mild critters (so I’m told) and not inclined to push with their horns at all. It is the rare animal that would cause injury to someone. However, if the animal gets the reputation of being dangerous, it is the responsibility of the owner to keep it safe or destroy it before it causes damage.
This standard applies beyond the cattle rancher and extends, as we will see, into every area of personal ownership: where there is ownership, there is obligation to keep the property in a safe manner so as to do no one any harm. If a lego gets out of the box and dives under the barefoot of a passing father in the night, that lego is to be stoned to death.
If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned. (Exodus 21:32 KJV)
The intent of this discussion through the
cycle is not to directly implicate the Messiah and how our Messiah is represented in the
; but this one just couldn’t be passed up. Our Messiah’s death was purchased for 30 pieces of silver (Matthew 26:15).
And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein; (Exodus 21:33 KJV)
The owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his. (Exodus 21:34 KJV)
And if one man's ox hurt another's, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide. (Exodus 21:35 KJV)
The two oxen, in this case, belonged to men who shared some kind of agreement of partnership because the animals were together in the same field. The extension of this judgment is then, that loss between members of a partnership is shared equally.
Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own. (Exodus 21:36 KJV)
If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep. (Exodus 22:1 KJV)
If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him. (Exodus 22:2 KJV)
If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, then he shall be sold for his theft. (Exodus 22:3 KJV)
It is presumed that a person has the right to defend his property or that the instinct to preserve one’s property by whatever means is reasonable. A thief that is coming in the night does not wish to be caught or recognized. A violent tragedy can easily result in the owner attempting to retain what is his.
However, if it is daylight or if the thief is recognized, it is not the right of the owner to exact vengeance or to go on his own to retrieve his property. Vigilantism is absolutely forbidden in
and due process of Law must be followed. In many cases, where
is not applied by observant believers, it is not the irrelevance of
; but the absence of due process that prevents us from continuing in the direction of civic observance.
If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double. (Exodus 22:4 KJV)
If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man's field; of the best of his own field, and of the best of his own vineyard, shall he make restitution. (Exodus 22:5 KJV)
If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed therewith; he that kindled the fire shall surely make restitution. (Exodus 22:6 KJV)
If a man shall deliver unto his neighbor money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him pay double. (Exodus 22:7 KJV)
If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbor's goods. (Exodus 22:8 KJV)
For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbor. (Exodus 22:9 KJV)
If a man deliver unto his neighbor an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing it: (Exodus 22:10 KJV)
Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbor's goods; and the owner of it shall accept thereof, and he shall not make it good. (Exodus 22:11 KJV)
And if it be stolen from him, he shall make restitution unto the owner thereof. (Exodus 22:12 KJV)
If it be torn in pieces, then let him bring it for witness, and he shall not make good that which was torn. (Exodus 22:13 KJV)
And if a man borrow aught of his neighbor, and it be hurt, or die, the owner thereof being not with it, he shall surely make it good. (Exodus 22:14 KJV)
But if the owner thereof be with it, he shall not make it good: if it be a hired thing, it came for his hire. (Exodus 22:15 KJV)
And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife. (Exodus 22:16 KJV)
If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins. (Exodus 22:17 KJV)
The Hebrew word "pa-thaw" is translated "entice" and is more a condemnation of the girl than anything else. If translated literally, and in line with our modern vernacular (okay, my age modern vernacular), the word means "air-head". It is translated as "deceived, silly, deluded or flattered." It is to say, "C’mon girls, don’t fall for the old lines."
However, if he is successful, in "trying before buying", he is obligated to pay the price demanded by the father (whatever that payment should be). Even if the father refuses to allow him to have the girl as his wife, he must make full payment as though she were.
Later, in Deuteronomy 22:29, the sum of fifty shekels of silver is stated specifically as the common "bride-price". Also added is that the husband has no right to divorce this wife under any circumstances- premarital sex comes with tighter strings than would following the legitimate processes.
Thou shalt not suffer a witch to live. (Exodus 22:18 KJV)
A "kashaf" is literally a whisperer: one who connects with spiritual beings or para-normal forces in order to affect change in our world.
Whosoever lieth with a beast shall surely be put to death. (Exodus 22:19 KJV)
It is difficult to suggest that one should be stoned for the cat sleeping at the foot of the bed. The term "sha-kab" may imply sexual interaction, but does not necessarily. Leviticus 18:23 is more specific; but the word translated "lie" in the Leviticus passage is different, "nathan" means "to give". No one has ever accused me of being a "pet-lover". My inclination is therefore toward the more extreme position (that animals do not belong in my bed at all). However, this is more my personal bias than a responsible handling of the text.
The Septuigent rendering of "sha-kab" is "xoi(koi)-mow-men-on," which is less than helpful. It is not the Greek word for simply lying down. It is a compound word that simply means something really, really bad; but it is passive, as in allowing oneself to be acted upon in a really bad way. Of course, from my perspective, if you keep the cat off the bed you have nothing to worry about; but that isn’t doing the text the justice it deserves.
He that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed. (Exodus 22:20 KJV)
"Sacrificing" to any "god", in this text, is literally "slaughtering an animal". Remember that the word "god" may simply refer to "a mighty one." Whether or not we are to interpret this as unto deities of human fabrication or unto those people who are of power, the command is that we are not to buy their friendship. In either case, such conduct is a dismissal of the authority of the Most High, "You shall have no other gods before Me."
Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt. (Exodus 22:21 KJV)
Later on we will see that there are two different kinds of strangers described in the
. There is the stranger that is "within your gates" who is the fellow just passing through and there is the stranger that dwells among you (who has made Israel his home). This text draws no distinction between the two.
There is an inclination to dismiss those who are not "one of us" (by whatever definition we wish to employ). The idea of vexing and oppressing is to push aside or muscle out of the way.
Ye shall not afflict any widow, or fatherless child. (Exodus 22:22 KJV)
The idea of "affliction" plays well off of the previous command. The word "aw-naw" means "to look down upon." Some Jewish scholars have taken the relationship between these two commands to suggest that it is consequently okay to look down upon the stranger (though not vex him). Fortunately for us strangers, the
commands later that we ought to love the stranger as much as you love yourself. Yet, the condition of holding the widow and the fatherless one step higher still applies.
If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry; (Exodus 22:23 KJV)
And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless. (Exodus 22:24 KJV)
If thou lend money to any of my people that is poor by thee, thou shalt not be to him as a usurer, neither shalt thou lay upon him usury. (Exodus 22:25 KJV)
If thou at all take thy neighbor's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: (Exodus 22:26 KJV)
For that is his covering only, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious. (Exodus 22:27 KJV)
In many Jewish discussions, this command suggests that the Hebrew is obligated to loan money to his fellow Jew without interest. For some, it is equally obligatory to loan to a gentile at interest. The Hebrew word "ray-ah" does not suggest any kinship; but only proximity. It is the word used when the Hebrews are commanded to ask of precious things from their Egyptian "neighbors" in Exodus 11:2.
The distinction that is made between the Hebrew and surrounding peoples is in the peculiarity of the phrase "My people." The Hebrew is a bit more emphatic, "ayet am ayet" or "My people who is Mine."
There is a strong underlying principle in this command that is larger than the individual statements. We are not to seek advantage from the misfortune of those around us. We are to help them because they need our help, regardless of who they are.
Thou shalt not revile the gods, nor curse the ruler of thy people. (Exodus 22:28 KJV)
This one is tough for those of us who are conservative Republicans in a Left-side Democractic national administration. Yet, it is more important for us to demonstrate honor toward those who are against us who rule in authority over us because it is a testimony that our confidence is in God.
A man's heart deviseth his way: but the LORD directeth his steps. A divine sentence is in the lips of the king: his mouth transgresseth not in judgment.
(Proverbs 16:9-10 KJV)
Such passages are quick on our lips when we agree with the direction of the current regime; but more often we tend to avoid it where we disagree.
Honor all men. Love the brotherhood. Fear God. Honor the king.
(1 Peter 2:17 KJV)
Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me. (Exodus 22:29 KJV)
Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me. (Exodus 22:30 KJV)
The first-fruits are the initial produce that we are longing for of our efforts. In agriculture, there is a period of waiting and hoping between the efforts of plowing and sowing and reaping the harvest. So much can potentially go wrong. It is instinctive to hoard the firstfruits. Adonai commands us to give them up as a declaration that we are not trusting the ground or the plants or our own efforts for our providence. We are trusting Him.
The word "deh-mah" is translated "liquors" but also can mean "tears", representing the yoil of our labors, our anxiety and hope for a profitable year. We are commanded to give this to Him.
Outside of the Temple worship, having no Temple to go to, there is a broad interpretation as how we are to honor the Most High with our firstfruits, many eager to capitalize upon our zeal toward observance.
is specific as to the distribution of our tithes and offerings when the Temple is not available, we are given specific instruction as how to worship Him in Deuteronomy 12:21 and Deuteronomy 14:24-27. A healthy portion is to go directly to the poor, a healthy portion to the Levite (who has no inheritance in the land), and the rest is party money (to worship the Lord in the goodness that He has given you.) Every third year, the entire tithe is to go to meeting the needs of the poor. For this reason, we suggest that 30% of your tithes and offerings be the starting place of how you distribute your tithes and offerings for benevolence.
The text does not lay the burden of responsibility to the priesthood, to the synagogue, or to the civil administration for distribution of the tithes and offerings. It is the individual who distributes, worships and sacrifices from his abundance. This dismisses our modern practice of simply writing a check and calling it done. Adonai wants us to fellowship with Him in our abundance, not simply check it off our list as a practice of obedience.
And ye shall be holy men unto me: neither shall ye eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs. (Exodus 22:31 KJV)
Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness. (Exodus 23:1 KJV)
Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment: (Exodus 23:2 KJV)
Neither shalt thou countenance a poor man in his cause. (Exodus 23:3 KJV)
If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again. (Exodus 23:4 KJV)
If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him. (Exodus 23:5 KJV)
Thou shalt not wrest the judgment of thy poor in his cause. (Exodus 23:6 KJV)
Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked. (Exodus 23:7 KJV)
And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous. (Exodus 23:8 KJV)
Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt. (Exodus 23:9 KJV)
It is easy to get confused by verse divisions as suggesting that these are distinct and separate thoughts; but they are not. We must not prejudice ourselves or justify any neglect toward others. When we drive by and see a fellow walking down the highway who looks like he hasn’t bathed in more than a week, we might easily say to ourselves, "He deserves to walk." Yet, who are we to judge, even if we took the time to consider what might be really going on.
We are commanded to do what is right, regardless of who may benefit or may be negatively impacted by our obedience. We are commanded to do justly, even when it is potentially hazardous or offensive to ourselves.
Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
(Matthew 5:10-12 KJV)
And six years thou shalt sow thy land, and shalt gather in the fruits thereof: (Exodus 23:10 KJV)
But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard. (Exodus 23:11 KJV)
Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed. (Exodus 23:12 KJV)
The Sabbatical Year is as much a test of our faith as the Sabbath day; but, in the same way, not such a test as we might think. In Leviticus 25, Adonai promises an abundance to be harvested in the sixth year to provided for the lost harvests of the seventh year and until the harvest of the eighth. The Most High does not ask for blind obedience; but He does ask that we pay attention.
What is our inclination of the sixth year? When we are given abundance, we are inclined to live more abundantly, not remembering that He blesses us with purpose, not for our squandering away in lustful passion. The purpose of
is to bring us closer in our relational walk with Him.
And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth. (Exodus 23:13 KJV)
Three times thou shalt keep a feast unto me in the year. (Exodus 23:14 KJV)
Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:) (Exodus 23:15 KJV)
And the feast of harvest, the firstfruits of thy labors, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labors out of the field. (Exodus 23:16 KJV)
Three times in the year all thy males shall appear before the Lord GOD. (Exodus 23:17 KJV)
The three festivals that demand worship with singularity, not as individuals but as a nation, are the festivals that celebrate the providence and prosperity of the people as a nation. We tend to not think in these terms: that God’s blessing upon us in our vocation or through our economy is an individual relationship: God blesses me but my neighbor is fending for himself. This is not the way that Adonai views our prosperity. His blessing upon us is directly proportional to the sway of cultural submission to His authority. It is our inclination to stand in worship and declare how much better we are than those around us- to distance ourselves from the community in which He has placed us and in which we comfortably exist. It is His command that we take ownership of our identity as part of this people group, "I am a man of unclean lips and dwell among a people of unclean lips." When we appear before the Most High on these festival days, we must celebrate; but we ought to do so with sobriety, understanding that we come to Him through His hand of mercy, not our through our piety.
Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning. (Exodus 23:18 KJV)
It is important to read the text in the simplicity in which it is offered as well as consider the broader and deeper implications. The text of this verse prioritizes the sense of urgency and singular focus. Don’t draw this process of worship out into a lengthy ordeal that will be muddled by distraction. When coming to the Most High in worship through sacrifice, do so in a sense of singleness of worship, not in pomp or self-satisfaction, to be seen by others or to be savored in pride.
The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk. (Exodus 23:19 KJV)
Seething a kid in its mother’s milk was a common pagan ritual practice that was an affront to the value of life: it was to say that the purpose of procreation is to satisfy my own desires, the miracle of creation and love of motherhood is worthless. Attaching this command to the offering of firstfruits makes a clear declaration that we are not to simply see the produce of the land as means toward our own gratification; but as a miraculous gift from the hand of Adonai.
Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. (Exodus 23:20 KJV)
Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. (Exodus 23:21 KJV)
But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. (Exodus 23:22 KJV)
For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off. (Exodus 23:23 KJV)
Wild speculations abound regarding this Angel. Was it Moses? He didn’t bring them into the land as this Angel is described as doing. Was it Joshua? Is this speaking of the coming Messiah as we have concluded to be the subject of Deuteronomy 18:15-19? We are often disappointed to learn that the Scripture does not tell us everything but everything that we need to know to draw closer to Him. It is an interesting study to take this passage and compare it to New Testament descriptions and commands concerning the Holy Spirit. We think that the New Testament was such a new thing!
Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images. (Exodus 23:24 KJV)
Hebrew will often repeat words in order to declare them as emphatic. Both "haras" (overthrow) and "shabar" (break down) are repeated in this way. The idea is that it is okay if the pagan idols remain, so long as they do so as a pile of little, tiny unidentifiable pieces. The contrast is dynamic and specific. You shall not make yourself lower than nor subservient to idolatry… you shall make it into potting soil.
There’s no room for keep-sakes from the other life in the newness of creation through Adonai Yeshua. If it is a barrier to the allegiance we have to Him, it must go.
And ye shall serve the LORD your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee. (Exodus 23:25 KJV)
There shall nothing cast their young, nor be barren, in thy land: the number of thy days I will fulfill. (Exodus 23:26 KJV)
I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee. (Exodus 23:27 KJV)
And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee. (Exodus 23:28 KJV)
I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee. (Exodus 23:29 KJV)
By little and little I will drive them out from before thee, until thou be increased, and inherit the land. (Exodus 23:30 KJV)
When we struggle with sin issues in our lives. When we see things popping up again that we once thought completely suppressed, we need to remember this verse. It is a process of working the Spirit of Adonai into our lives little by little, so that He can completely inhabit the spaces in your life as they are yielded to Him. Often in our zeal, we try to force His progression, saying that we have given Him our whole life, all at once; when the reality is that we have left idolatry piled up in corners- resulting in rebellion and chaos where we had hoped to have offered peace.
And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee. (Exodus 23:31 KJV)
Thou shalt make no covenant with them, nor with their gods. (Exodus 23:32 KJV)
They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee. (Exodus 23:33 KJV)
And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. (Exodus 24:1 KJV)
And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him. (Exodus 24:2 KJV)
And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do. (Exodus 24:3 KJV)
And Moses wrote all the words of the LORD, and rose up early in the morning, and built an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. (Exodus 24:4 KJV)
And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD. (Exodus 24:5 KJV)
And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar. (Exodus 24:6 KJV)
And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient. (Exodus 24:7 KJV)
And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words. (Exodus 24:8 KJV)
Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: (Exodus 24:9 KJV)
And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. (Exodus 24:10 KJV)
And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. (Exodus 24:11 KJV)
And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. (Exodus 24:12 KJV)
And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. (Exodus 24:13 KJV)
And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. (Exodus 24:14 KJV)
And Moses went up into the mount, and a cloud covered the mount. (Exodus 24:15 KJV)
And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. (Exodus 24:16 KJV)
And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. (Exodus 24:17 KJV)
And Moses went into the midst of the cloud, and got him up into the mount: and Moses was in the mount forty days and forty nights. (Exodus 24:18 KJV)
My family has been invited to a friend’s house for dinner. He and his wife are very brave. They have no children… I have nine. I decided to go easy on him for purely selfish reasons. I asked my kids who would like to stay home and watch television, knowing who and which ones I would get as takers. Life can be so easy that way, sometimes.
I really enjoy this family’s company, their spirit, their gracious interest in the things that are so very important to me, though they do not hold to the same convictions we do. Yet, when he extended the invitation, my first inclination and my deepest personal desire was to decline. I like my home better than any place on the planet. I like the foods that we prepare here, the chairs that we sit on, the lighting, the ambiance, and, yes, all these wonderful short people who keep running past in all directions with seemingly little mission or purpose.
The truth is, I think I’ve only been in their home once before. We sat in the living room and chatted for about half an hour or so. Other than that, we’ve met at his church or at our house. I don’t know anything about the stuff or the manner of his home. I couldn’t know if I may like it just as much as my own or if it may cause me to appreciate what God has given to me in new and different ways. But, if it were just up to me, being me, I’d stay at home, do something quiet or do nothing at all. I’m satisfied with what I have and I would, frankly, be relieved if he were to call me up, needing to cancel.
Imagine being invited to come over to have dinner with Almighty God. We pause and wonder at the idea of it, getting caught up in the fantasy of glory and absolute regality in our imaginations. Would we jump at the chance?
The nobles of Israel sat down at the table with God. There is clear association the acceptance of
by the people and the opportunity to fellowship in such intimacy with the Almighty. Yet, it becomes easy for me to understand why so many would rather stay home and watch TV.
The right thing to do is to accept the invitation and to go, knowing that the friendship we share is going to be built upon and cherished (plus, he brings me fudge at Christmas). The best thing to do is to step outside of what we are familiar and comfortable with and say "yes".
There are all kinds of reasons for not walking in a life that is obedient to God according to His
. There are all kinds of ways we can justify the status quo. But, the Table is ready and He has reserved a spot just for you. We’re not talking about the gift of salvation. We are talking about intimacy in relationship. When we say no to
. We are declining an invitation to sit together with God at His table for a feast in righteousness.