Pondering the Law of God
Israe,, Covenant, Moses,
Jesus Christ, Savior, Saviour, Law of the Lord, God's law, Law of Liberty, Yeshua, Yahweh,
Yahveh, way of God, Sinai, Mt Sinai, meditate
Where is His Law?
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To begin with one must know
where to find the Law and statutes of God.
Most people will assume this is the Old Testament law, Genesis through
Deuteronomy. That is a lot to
ponder. It is really overwhelming if one
is going to deeply contemplate each verse.
We know that the Law of Moses allowed divorce for
marital infidelity (Deu 24:1-4). Yet the
Messiah, Christ, seems to say that Moses was the force behind this allowance
(Mat 19:3-10). In any case it was not
the way things were set up in the beginning.
Messiah taught the restoration of things as they were from the
beginning, the initial creation of man.
The Creator knew what sort of conduct would bring peace by that
time. He set His law accordingly. He doesn’t change, nor does the way of peace.
The Law of Moses required
sacrifices to be offered at the altar in front of the temple or tabernacle (Deu
12:4-11, Lev 17:3-4). Abraham had no
temple nearby when he offered sacrifices to God. He often just erected an altar where he
camped (Gen 12:8, 13:18). So since
Abraham obeyed the Law of God, it evidently does not require the sacrifices at
the temple that were required of Ancient Israel.
It was also likely the
Messiah, through the spirit, who gave Peter the vision of Acts 10. With this vision Peter learned that being
uncircumcised did not make someone unclean (Acts 10:28). Since the Law of Moses required circumcision
(Lev 12:1-2) the Jews assumed anyone uncircumcised was deficient and
unclean.
In fact, Abraham received the
promises of the covenant while still uncircumcised (Rom 4:10, Gen 15:2, 17-18,
16:16-17:1, 23-24). Yet, Abraham
received the promises of the covenant because he obeyed the Creator’s law (Gen
26:1-5). So Abraham obeyed the Creator’s
law without being circumcised. The Law
of God then, does not require circumcision and is not identical to the Law of
Moses that does require circumcision.
Hebrews 7 also indicates the
Law was based on the existence of the tribe of Levi. Many versions translate Hebrews 7:11 to
indicate that the law was just received while the Levites were the
priests. The Greek word that describes
this relationship does not typically mean ‘under’ as usually translated, but
means ‘upon’. The NASB version renders
the verse, “Now if perfection was through the Levitical priesthood (for on
the basis of it the people received the Law), what further need {was there}
for another priest to arise according to the order of Melchizedek, and not be
designated according to the order of Aaron?” (see also NIV, NLT, Emphasized
Bible)
The Law was based on the
tribe of Levi representing the Creator to Israel. Levi did not exist at the time of
Abraham. Abraham kept the law of God
without any help from Levi. The law of
God does not require the existence of Levi.
The Law of Moses was based on the existence of Levi.
Any law that requires the
existence of certain men to administer it is not going to last forever. It is inherently weak and will become
tarnished over time. The principles the
Creator set down in His law are eternal.
They will never tarnish.
Fortunately, only a part of
the law that Moses wrote is actually the law of God. David meditated on ‘Your statutes’ and
delighted in ‘Your law’, not ‘The Law’ or ‘Moses law’. Yes, all the Law of Moses was approved by God
and was probably from God. We should not
assume that makes it His Law, what He directed from the beginning.
In short, the Law of Moses
was added to the Law of God (Gal 3:19), because Israel couldn’t be trusted to
keep the Law of God. Moses is quite
clear in describing when this happened.
The record of Deuteronomy is authoritative on this matter since its
author was witness to the event.
“So it was, when Moses had
completed writing the words of this law in a book, when they were
finished, 25 that Moses commanded the
Levites, who bore the ark of the covenant of the LORD, saying: 26 "Take this Book of the Law, and put
it beside the ark of the covenant of the LORD your God, that it may be there as
a witness against you;” (Deu 31:24-26)
The Law was separate from the
covenant of the Lord, which is also a law.
The covenant of the Lord had actually been extant for a long time. The Law was written and set outside the
ark. The prior Law, the covenant of the
Lord, was inside the ark.
Galatians 3:19 indicates the
Law of Moses was added. Deuteronomy 31
quoted above shows it to have been added when it was confirmed and set beside
the Covenant of the Lord. The Law of
Moses, Genesis through Deuteronomy, was not all from the beginning. It records events from the beginning, but it
requires Israel function under the priesthood of Levi, regular animal sacrifices,
centralized worship at the temple and national curses that were not from the
beginning and had no place in even the covenant at Sinai.
Let’s remember that covenants
are very serious things. They do not
change. “Brethren, I speak in the
manner of men: Though it is only a man’s covenant, yet if it is confirmed, no
one annuls or adds to it.” (Gal 3:15)
The covenant made at Sinai was not just one phase or one part of the
changing requirements of the Creator. It
was confirmed as the entire basis under which Israel was to live. It was sufficient to direct Israel away from
sin (Ex 20:20). The Creator’s
instruction was sufficient from the beginning.
The second covenant of Deuteronomy (See Deu 29:1, 9, 12, 14) was not an
improvement, but a concession created at the behest of Moses. So the Creator would not destroy them as He
had threatened (Ex 32:7-10, Deu 4:1, 5:33, 6:24, 8:1). Hence, it is called the Law of Moses (Josh
23:6, Deu 31:24-26).
The Law of Moses being placed
next to the ark of the covenant of the Lord, did not merge the two. It was a second covenant, being set as law
along with the original covenant under which Abraham functioned. The original
law was in the ark. The second law was
placed outside. This is a very brief
explanation. A full explanation is
available at CreatorsCovenant.org, including why there were two distinct laws.
His covenant = His Law
The relationship between the
Law and the Covenant of the Lord is important because His Covenant is His Law
not Moses Law or The Law. “They did
not keep the covenant of God; They refused to walk in His law” (Ps
78:10). Hebrew speakers have the
proclivity of repeating themselves. Not
that they say the same thing over again, but they repeat themselves using
different words and come at the same matter from a slightly different
perspective.
As English speakers we might
look at verse 10 above and conclude that the covenant of God and His Law are
two different things. This would be the
typical English way of speaking. It’s
not the Hebrew way. Psalms was
originally written in Hebrew by Hebrew speakers who thought like Hebrews, not
Englishmen. A Hebrew speaker would
understand that the author was intending ‘the covenant of God’ and ‘His law’
as, for all practical purposes, the same thing.
This is a tool Hebrew
speakers use for emphasis. In this case,
they emphasize the utter failure of Israel to obey the fundamental truths of
their Creator.
This proclivity of Hebrew
speakers to repeat themselves using different words or from a different
perspective is called Hebrew parallelism.
It is easily found in both the Old and New Testaments, because all the
prophets and apostles were native Hebrew speakers. Hosea 8:1 also uses parallelism to connect
the law of God and His covenant. “Set
the trumpet to your mouth! He shall come like an eagle against the house of the
LORD, Because they have transgressed My covenant And rebelled against My law.”
It is this law, His law, that
the Psalmist, David, recommends pondering.
The Law, i.e., the Law of Moses is never mentioned in the Psalms. The core of the Creator’s law is summarized
in only three and a half chapters with His covenant. It does not fill five books. Certainly this is much more manageable. The material is indeed worthy of diligent
thought. It is the unchangeable core of
the mind of the Creator. The five books
of the Law are vital to detailed understanding, as is all scripture. His Law was written to a different time and
culture than our own but the principles, the spirit, still apply.
“He has sent redemption to
His people; He has commanded His covenant forever: Holy and awesome is His name”
(Ps 111:9)
“He has given food to
those who fear Him; He will ever be mindful of His covenant.” (Ps 111:5)
“He remembers His covenant
forever, The word which He commanded, for a thousand generations” (Ps
105:8)
The principles cover
everything from marital relations to corporate law and the military draft. One just needs to think about what is being
said. A gloss read is insufficient.
The Ten Commandments; a new law for Israel?
The covenant made at Sinai
was not a new creation made just for Israel.
Moses rehearsed for Israel their various adventures since leaving Egypt
just before they went into the Promised Land (Deu 1:1-5). In that speech the covenant at Sinai is
designated as the covenant of the Lord.
“Take heed to yourselves, lest you forget the covenant of the LORD
your God which He made with you, and make for yourselves a carved image in the
form of anything which the LORD your God has forbidden you.” (Deu 4:23)
This same covenant is also
called His covenant. “So He declared to you His covenant which He commanded
you to perform, the Ten Commandments; and He wrote them on two tablets of stone.”
(Deu 4:13)
This covenant, His covenant,
is the same covenant that was made with the patriarchs. “Remember His covenant forever, The word
which He commanded, for a thousand generations,
16 The covenant which He made with Abraham, And His oath to Isaac, 17 And confirmed it to Jacob for a statute,
To Israel for an everlasting covenant,
18 Saying, "To you I will give the land of Canaan As the allotment
of your inheritance,"” (I Chron 16:15-18)
This is reinforced as well in
Deuteronomy 8:18. His covenant, the Ten
Commandments was made with the patriarchs.
“And you shall remember the LORD your God, for it is He who gives you
power to get wealth, that He may establish His covenant which He swore to your
fathers, as it is this day.”
His Commandments = His ways
“You should know in your heart that as a
man chastens his son, so the LORD your God chastens you. 6 Therefore you shall keep the commandments
of the LORD your God, to walk in His ways and to fear Him.” (Deu 8:5-6)
The Covenant of the Lord, His
commandments, His Law, is His way. It is
the essence of His character, His mind and His approach to life and
relationships. “I will meditate on
Your precepts, And contemplate Your ways.” (Ps 119:15) As David learned how the Creator thought and
followed that pattern he molded his own mind, his own spirit, into the spirit
of God.
“… Jesus said to them,
"If you were Abraham’s children, you would do the works of Abraham.”
(John 8:39cd) Even so, if we are the
children of God, we do the works of God.
“Therefore you shall be perfect, just as your Father in heaven is
perfect.” (Mat 5:48)
Consider also what the
Creator was doing when He spoke directly to Israel on Mount Sinai.
“And Moses said to the
people, "Do not fear; for God has come to test you, and that His fear may
be before you, so that you may not sin."” (Ex 20:20)
It was the intent of the
Creator that His instruction at Sinai coupled with the awesome display of His
power would prevent sin. This
instruction is the basis for understanding and avoiding sin. It should have been sufficient for ancient
Israel when coupled with the earth-shaking and fear-inducing display around the
mountain. The impression should have
been etched permanently into their minds such that they would always consider
the words of the Creator as long as they lived.
We were not present at the
base of the mountain like Israel was.
However, we have the account of the events. There are probably things assumed by their
culture that are not assumed in our culture.
We have the rest of scripture to help us understand what we need to know
to fill in the culture gaps. We also
have historical records from other cultures from the same geographical
area. So we have to do some translation
of culture as well as language, but we have the tools to understand a lot of what
they understood of the intentions of the Creator.
His commandments along with
the rest of the Sinai covenant is the foundation the Creator gave to enable
them and us to avoid sin. It is the
essence of His way. We have the rest of
scripture and other records of history to help us better understand and fill in
the gaps.
His Commandments:
fundamental to salvation
“So He said to him,
"Why do you call Me good? No one is good but One, that is, God. But if you
want to enter into life, keep the commandments."“ (Mat 19:17) Verse 18 makes it clear Messiah is talking
specifically of the Ten Commandments here.
“Circumcision is nothing
and uncircumcision is nothing, but keeping the commandments of God is what
matters.” (I Cor 7:19)
“Then the temple of God
was opened in heaven, and the ark of His covenant was seen in His temple. And
there were lightnings, noises, thunderings, an earthquake, and great hail.”
(Rev 11:19)
The commandments of God are
critical to salvation. The ark, which is
the seat of the Creator in heaven, still contains His covenant, the Ten
Commandments, like the mercy seat did in ancient Israel. This instruction is not old. It is the basis for salvation, because it
teaches us the thought processes of the mind of God. It is forever (Ps 111:9).
The whole Law of Moses is not
treated this way. It is highly respected
and regarded, but it is not the ultimate authority. Moses prophesied that a prophet would come to
whom Israel was to pay heed. “The
LORD your God will raise up for you a Prophet like me from your midst, from
your brethren. Him you shall hear” (Deu 18:15). This is reflected in Paul’s statement
regarding the law. “What purpose then
does the law serve? It was added because of transgressions, till the Seed
should come to whom the promise was made; …” (Gal 3:19). The law of Moses had been the authority. With the arrival of Messiah, He became the
authority. When all is said and done the
example, action and word of Messiah is the authority. That makes the Law of Moses secondary, not
irrelevant.
In fact, Messiah said almost
nothing against the Law. The only direct
exception He took to regulations in the Law involved the Law’s allowance for
divorce and the manner of taking of certain oaths (Mat 19:8, 5:33-34). In a number of areas He recommended stricter
self-control than what the Law required.
Paul in Galatians goes on to
explain that the law kept Israel under guard somewhat like protective
custody. “But before faith came, we
were kept under guard by the law, kept for the faith which would afterward be
revealed.” (Gal 3:23) He continues
explaining that Israel was being trained by the Law similar to how a child is
trained. The trainer is likened to the
Greek paidagogos, a slave-guardian set by wealthy people to train and
discipline their boys (Gal 3:24-25). The
guardian taught them manners, respect for authority, and how to relate to
others. This is typically the job of
parents in western society. When the
boys reached adulthood they were no longer under this guardian, but they often
had an excellent relationship with him and looked to him for guidance as long
as he lived. As with any young adult, it
was expected as a responsible adult they would conduct themselves as the paidagogos
had taught them. (See further: “Novum
Testamentum”, vol 29, 1987, “Paidagogos: The Social Setting”, by
N.H.Young p174)
For believers, the ultimate
authority is not the Law of Moses, but Christ, the Messiah. He taught a return to what was from the
beginning, the Law of God. He attempted
to correct contemporary misunderstanding and to clarify the original intent of
the Creator. The foundation is the Ten
Commandments. They are the terms of His covenant with Abraham just as with
Israel at Sinai. We saw this in 1
Chronicles 16:15-18. The Messiah
reinforced the validity of the Ten Commandments (Mat 19:17). He also validated the vast majority of the
law. He showed us how to properly interpret, to top-off, so to
speak, the law (Mat 5:17-19), clarify and bring it into accord with the Law of
God that was from the beginning.
Moses documented that
foundation for us in Exodus 20 along with the judgments in the following three
chapters that were given at the same time.
A judgment is a decision based on existing law. The judgments that were detailed in Exodus
21-23 are decisions based on the instruction of Exodus 20. They go hand in glove with the Ten
Commandments and help us understand their full intent. We also have the instruction of the Messiah
and the Apostles for further clarification.
Human
law assumes that it must plug all the loopholes or people will skirt the intent
of the law. Consequently our
governmental codes of law are huge volumes and whole libraries of books. No one can know it all.
The Creator’s law is not
written that way. It is written to those
who are diligently seeking to be like their Creator. The Creator is trying to build us into
faithful people who will seek on our own to do what is right. One doesn’t need volumes of regulations to
govern someone who governs himself, because he is anxious and diligent to comply
with the will of God.
Teach the mind, the spirit
Consider that David was not
the only one that felt the need to ponder the way of God.
“For those who live
according to the flesh set their minds on the things of the flesh, but those
who live according to the Spirit, the things of the Spirit.” (Rom 8:5)
Believers are focused on
improving their understanding of the will of God, how He thinks, His spirit.
Humans are wrapped up in their physical well-being and enjoyment.
In the western world it is
not unusual for people to have free time that ends up being more or less
wasted. It can be wasted on spectator
sports, Hollywood personality trivia and/or a host of other pursuits that in reality
are of no consequence. Many also are
seeking to secure great wealth for themselves (Mat 6:24-34). These are things of the flesh.
The things of the spirit
involve focusing the mind on emulation of the Father. Our spirit, our mentality and values, are to
be modeled after those of our Creator such that we walk in His way. Those who live according to the spirit use
their mind to consider the instruction given us in scripture and ponder His
precepts and His ways. They are not very
concerned about simply entertaining themselves with trivia or wasting time
away. “See then that you walk
circumspectly, not as fools but as wise,
16 redeeming the time, because the days are evil” (Eph 5:15-16)
We need to make an effort to
provide for ourselves and have sufficient to give to others (Eph 4:28). We also need to trust that God will provide
our needs if we have done what we can (Luke 12:28-30). However, this is all instruction for
believers, those who are walking in His way and trying to understand the full
implications of His Law. If God is not
providing needs, we need to look at our own part, not assume our Creator is
fickle or unfaithful.
“For My thoughts are not
your thoughts, Nor are your ways My ways," says the LORD. For as the heavens are higher than the earth,
So are My ways higher than your ways, And My thoughts than your thoughts.”
(Isa 55:8-9)
“O LORD, I know the way of
man is not in himself; It is not in man who walks to direct his own steps.”
(Jer 10:23)
The way of the Creator is not
intuitive to a son of Adam. It takes
diligent thought to dig below the surface record the Creator left us. His intention was to teach the spirit, the
mind, how to think like He thinks.
The intent in this document
is to help the reader dig out the full meaning and application of the Law of
God, Exodus 20-23:19. Not that we know
it all ourselves and intend to tell you, but that we hope to enable you to
start digging and pondering successfully yourself. The value is in arranging your own journey as
much as in arriving at the final destination.
If we simply tell you what we have found, we fear you will not develop
the ability to ponder this rich instruction yourself. Instead of enabling you in your relationship
with your Creator we have made you dependent upon us. Ultimately, we may get in the way. We do not wish to do that.
We hope at this point the
reader will understand that the covenant confirmed at Sinai including the
additional instruction of Exodus 20:24 - 23:19 is a complete package. It is referred to as “the Covenant of the Lord”
(Deu 4:23) even though technically that is specifically the Ten
Commandments. The covenant and the
following instruction can be considered as one because the additional judgments
and statutes are instruction based on the Ten Commandments. They clarify issues that are not necessarily
perfectly clear from the specific wording of the Ten Commandments.
“This is the covenant that
I will make with them after those days, says the LORD: I will put My laws into
their hearts, and in their minds I will write them” (Heb 10:16).
The ways of the Creator are
significantly superior to our own (Isa 55:8-9).
We must learn His ways by careful examination. When one gets down to the details they are
not common sense. Following their
instruction takes faith, because the believer will put himself at risk.
When His Law is written in
our heart we do it (Rom 2:14-15, Deu 8:6).
It seems it ought to be self evident, if we have not carefully studied
His Law of Exodus 21-23, we will not have it written in our heart. His way requires action that would seem to be
contrary to common sense. Common sense
tells us that if we don’t take care of ourselves, no one else will. So, when backed into a corner we stretch the
truth or lie in an attempt to protect ourselves or try to wiggle out of our
responsibility. Ultimately, this is not
the way of God as evidenced in Jesus Christ who willingly gave Himself for us.
“I will give you a new
heart and put a new spirit within you; I will take the heart of stone out of
your flesh and give you a heart of flesh.
27 "I will put My Spirit within you and cause you to walk in My
statutes, and you will keep My judgments and do them.” (Eze 36:26-27)
The presence of the spirit of
God and the keeping of His statutes and judgments are really one and the same. They are inextricably intertwined. When we think like God thinks our spirit
works like God’s spirit. Actually, it is
the spirit of God since it is certainly not our own. Our mind does not naturally work like
His. We set our way aside, walk
according to His standard and our spirit is converted to His. Messiah is anxious to support our sincere
efforts and provides help so we don’t give up or fall back into old
habits. When His law is truly in our
heart we not only recognize the overall foundation of the Ten Commandments
themselves, but also the more detailed instruction of His statutes and
judgments. Again, there is no place
where His statutes and judgments appear in a more concentrated form than in the
instruction that was given with the Sinai covenant.
“Draw near to God and He
will draw near to you. Cleanse your hands, you sinners; and purify your hearts,
you double–minded.” (Jas 4:8)
"And we are His
witnesses to these things, and so also is the Holy Spirit whom God has given to
those who obey Him." (Acts 5:32)
"If you love Me, keep
My commandments. 16 And I will pray the
Father, and He will give you another Helper, that He may abide with you
forever––“ (John 14:15-16)
Our Creator expects us to follow His lead.
At some point during that conversion the purpose of His instruction and
the enormity of Messiah’s own sacrifice will dawn on us. We will trust Him as never before and be
willing to replace our priorities with His.
His spirit and values then guide our mind. We may not do everything exactly as He would
do it, but we will thirst for improved understanding. We will ponder His way and examine our own to
bring them into alignment. This is
minding the things of the spirit.
We will also know what not to
do. We will not walk contrary to His Law,
because of ignorance. We know what it is
and do it.
Limits of the written law of God
The Ten Commandments tell us
we should not steal. What do we do if we
borrow something and it breaks? What if
we rent something and it breaks? Can we
sell plans for an invention made as an employee of one company to some other
company?
One could decide that
stealing only applies when someone physically takes something that does not
belong to him. We all know, though, that
we can be deprived of things without a brazen grab and run. Some thefts are so subtle that they are not
even called theft. Other words such as
pilfering, larceny, and fraud are used.
The end result is the same. The
judgments add detail so we can understand and appreciate property rights and
respect them.
The function of the judgments
is to clarify “gray areas’. Those things
that might not be obvious based just on the wording of one of the Ten
Commandments. The judgments address many
matters that might otherwise be unclear.
One must understand the
principle behind or spirit of this instruction.
A gloss read is unlikely to teach us everything that is available or
intended by the instruction itself. The
instruction is often given as samples.
All applications of the principle supported by the sample are not
detailed. We need to be familiar with
the samples, so that we can apply a similar solution to equivalent
circumstances. This concept is similar
to the practice of judges to judge according to a PRECEDENT that was set in a
prior case. Sometimes the instruction is direct; often it
is not. This is why David needed to
meditate on and ponder His Law.
Principle based instruction enables us to apply the law of God to a
situation that did not exist in Moses time.
Understanding and following the principle allows us the freedom to live
holy lives in significantly different cultures from that of ancient
Israel. The law of God allows for
cultural diversity. The catch is, we
must understand more than the letter of His law.
Pondering by example
Again, keep in mind that we
should be at least as interested in the principles behind the instruction as in
the instruction itself. Some things are
fairly straight forward, but others are not.
In the culture of ancient Israel, a principle may have been applied to a
particular situation. Now, that
situation may not exist, but the principle probably applies in a different way
today.
Read and consider. Make yourself familiar with the contents of
Exodus 20-23:19. Look for the
principles. There may be more than one
in a particular verse. For instance:
Servants & slaves
"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.” (Ex 21:4)
This instruction is dealing
with slavery. Since slavery is illegal
in the western world can this apply to us?
Consider that this instruction is really dealing in property rights, not
just slavery. Treatment of slaves is
simply an example illustrating property rights.
Do you have or come in contact with property? If your answer is yes, this might apply to
you.
This particular situation
can be easily applied to employee/employer
relations. It can be applied in principle to an invention someone comes up with
while an employee. Isn’t someone’s
invention sometimes called his baby? The
company for which the employee works bought, paid for and therefore owned the
inventor’s time and any invention created with that time. It belongs to the company unless some other
agreement is worked out. It would be
considered theft, based on this instruction (vs. 4) as it applied to slaves,
for the employee to take his knowledge of this invention elsewhere and sell
it. The baby belonged to the master that
owned the time and supplied the tools of the servant.
This principle is recognized today in employee/employer regulations. Laws prohibit people from taking company
property and or secrets and selling them in some form or other to a competitor. With this ancient example God has weighed in
with His opinion on an issue in modern society that no one would have thought
of during the time of Moses.
That
example has a rather narrow application.
Not too many of us are employed as inventors. However, there
are places in the New Testament where believers are called the servants or
bondservants of Christ (I Cor 7:22, Phil 1:1).
This indicates believers are the slaves of Jesus Christ. That applies universally to believers.
Consider that even a child
fathered by the slave belonged to the master if the master supplied the
wife. Is anything more a part of a
person than the child he engenders? Yet
that child was not considered to be his, but the masters. This tells us that everything the slave did
was done on behalf of the master. The
slave’s actions were considered the actions of the master.
What does this say of our
actions in relationship to Messiah, our Master, if we claim to be His
servants? Doesn’t it mean that
everything we do is as if Messiah did it Himself? Is He proud or embarrassed? Are we doing what is pleasing in His sight or
making Him the servant of sin? It is not
likely He will own such action.
Certainly He is not the servant of sin.
If we sin is it any wonder that He distances Himself from us?
Contrary to how we might
first think, slavery is not completely dead in the Western world. Actually some countries largest employer is
probably involved in a form of slavery.
Anyone conscripted into the military will easily understand. What does this example of ownership say about
a private’s responsibility and a general’s responsibility? It would seem to indicate “I was just
following orders” is not the cop-out it is often pictured to be.
Pondering the function of a slave and their relationship to their master
is well worth the effort, since any believer is a slave. Slavery is not an irrelevant institution to a
believer, since he/she is one. Don’t be
confused by certain historical abuses of slavery. There is plenty more to learn. This example illustrates that one must look
beyond the surface and ponder how it applies today. We may not see an application immediately,
but over time if we are familiar with the instruction, alert and thinking, we
can understand the mind of God in an infinite number of situations.
Being very familiar with all the instruction in Exodus 20-23:19 is vital
to squeezing out understanding. If you
run into a difficult situation consider what example from this area might
apply. If you don’t know what is there you
won’t be in a good position to see the connection.
Besides property rights this
judgment above also sheds light on our relationship with our Creator. If we claim He is our God He expects us to
honor Him in our conduct. If we don’t do
that we pay homage to some other God. So
this judgment clarifies not only the commandment against theft but also to have
no other God
Be Holy
"And you shall be
holy men to Me: you shall not eat meat torn by beasts in the field; you shall
throw it to the dogs.” (Ex 22:31)
Consider that in order to be
holy to the Creator we are to be discerning in what we eat. All the ramifications of being holy is
another study. Suffice it to say that
being holy is being like the Creator, emulating Him because He is holy (Lev
11:44-45, I Pet 1:16).
We understand that it is not
the food we take in that really defiles us, but what comes from our mind (Mat
15:11). Nevertheless, we are to be holy
in body, physically, and in spirit, mentally (1 Cor 7:34). Some things are more important than
others. Blessed are those that do and
teach even the least of the commandments (Mat 5:19).
The judgments of Exodus 21-23
do not specifically mention clean or unclean foods. Can we ignore the instruction of the Law of
Moses that does mention them? The great
bulk of Leviticus 11 is concerned with clean and unclean foods. Consider how the Creator summed up the
approach Israel should take regarding this.
“For I am the LORD your God. You shall therefore consecrate
yourselves, and you shall be holy; for I am holy. Neither shall you
defile yourselves with any creeping thing that creeps on the earth.” (Lev
11:44)
The Law is clear that part of
being holy to God is avoiding the unclean foods mentioned in Leviticus 11. Exodus 22:31 exhorts Israel to be holy. It seems apparent that the definition of holy
hasn’t changed, because the Creator hasn’t changed. It should also be clear to us that there is a
physical part to being holy as well as a mental part (1 Cor 7:34). The physical part certainly includes what we
eat. In this case the Law of Moses is
simply adding detail “as a witness against” them (Deu 31:26). It is clarifying the fuller intention of
Exodus 22:31. The law left Israel
without an excuse when it came to eating certain foods. We are also without excuse if we intend to
walk in the ways of our Creator.
Is the diet instructed in
Leviticus 11 and Exodus 22 complete? If
we live by those rules are we physically holy?
Consider, “Do you not know that you are the temple of God and that
the Spirit of God dwells in you? 17 If
anyone defiles the temple of God, God will destroy him. For the temple of God
is holy, which temple you are.” (1Cor 3:15-16)
.
Paul reinforces that we are
not to defile our bodies. Certainly this
means we ought to carefully care for them.
Indeed there are strong indications that most unclean foods have
inherent health risks above and beyond those in clean foods. A sick body is a defiled body. So likely the Creator is protecting our
health by disallowing unclean foods from our diet. The question is, do we eat other foods that
are just as detrimental to health but not designated unclean in scripture?
In fact studies have shown
soft drinks, heavily processed foods, preservatives in processed foods, milled
refined grains and anything heavily refined is likely a problem. They may not kill us immediately, but then
neither does eating most unclean food.
The damage is not immediately visible, but shows up over the long
term. These items are not included in
Leviticus 11, because they simply didn’t exist when it was written. However, many of these items are just as sure
in their damage to our bodies as are the unclean foods that are listed. The principle is not simply to avoid pork or
certain particular foods. In this case the principle is straightforward; be
holy and care for the temple of God, which we are. Don’t put your body at risk in anything that
might cause either a quick or slow death.
Unclean might be better defined as anything that does not promote full
health, rather than a laundry list of certain animals.
Pleasant taste is not
necessarily an indicator of good food.
Our Creator made a host of foods that have pleasant taste as well as
provide actual nutrients that our body, which He created, needs. Although completely out of context it seems
more true than not that “if you use your tool on it, you have profaned it.”
(Ex 20:25c) Food processing companies
have historically been interested in making money, not providing good
nutrition. They sell good taste to an
oblivious self-indulgent public.
Nutritional value is secondary at best.
This instruction requiring
the children of God to be holy is not independent of the Ten Commandments. It is intended in Exodus 20:3 “You shall
have no other gods before Me”. If we
claim the Creator as our God, He expects us to live according to certain
standards. If we don’t live to those
standards He is not really our God. We
have some other God.
Personal Responsibility
Ex 22:28-36
"If an ox gores a man or a woman to death, then the ox shall surely be
stoned, and its flesh shall not be eaten: but the owner of the ox shall be
acquitted. 29. But if the ox tended to thrust with its horn
in times past, and it has been made known to his owner, and he has not kept it
confined, so that it has killed a man or a woman, the ox shall be stoned and
its owner shall be put to death. 30. If
there is imposed on him a sum of money, then he shall pay to redeem his life,
whatever is imposed on him. 31. Whether it has gored a son or gored a daughter,
according to this judgment it shall be done to him. 32. If the ox gores a manservant or a maid
servant, he shall give to their master thirty shekels of silver, and the ox
shall be stoned."
Verses
33-36 detail circumstances that are easily comparable to the above. Few of us keep bulls or oxen. Does this only apply to ranchers? The principle is that we are responsible for
what we do and for what those under our control do. If some damage was truly an accident, the one
responsible was to make it right.
Sometimes the local judges were involved in determining equity. If someone should have taken precautions, but
did not, that one is as responsible as if he inflicted the damage purposefully.
How
different would our world be if accidents were handled this way? Would we not be extremely careful of our
neighbors and aware of hazardous conditions all around? There was a case in San Francisco in July of
2002 where a couple living in an apartment building were keeping some very
aggressive dogs. The neighbors
complained, but the owners did nothing.
The dogs ended up killing a woman who lived down the hall. The owners had no regard for the safety of
their neighbors. This is not what God
expects of His people.
This would
apply to corporations as well as individuals.
There would be no dumping of toxic waste. Philip Morris would have
discontinued the manufacture of cigarettes long ago. There would probably be no second opportunity
for a drunk driver to kill.
This may
sound like big brother, but actually this is true freedom. Think of all the auto accident victims that
would have been able to live healthy lives to their full age. Many cancer victims would have done the same
and animals, vegetation, drinking water and finally people would not have been
poisoned by corporate greed. Freedom is
freedom for everyone, not just those who are lucky enough to dodge harm’s
way. We all have a part in this. Our Creator expects us to examine our own
conduct. No big brother should be
necessary.
Whether or
not our civil laws hold us to this standard, this is what our Creator expects
of His servants. “Let each of you
look out not only for his own interests, but also for the interests of others.”
(Phil 2:4) This thought is also
summarized in I Corinthians 13:5b. Love
“does not seek its own”.
At a very
low level this matter would also include such assumedly minor things such as
littering and graffiti. Cheaply made
products would qualify as well. Litter
and graffiti take away from what could otherwise be a peaceful, pleasant
landscape either public or private. In
some cases it actually robs someone of their time or money to clean up the
mess. Shoddy workmanship or cheaply made
products do the same when premature failure is the result and the job must be
done again or the product replaced.
The
way of the Creator is the way of personal responsibility. His servants are careful for others as well
as themselves. A servant of the Master
will also be anxious to make things right after an accident.
Fair
treatment of disadvantaged
Ex
23:21-27"You shall neither mistreat a
stranger nor oppress him, for you were strangers in the land of Egypt. 22.
You shall not afflict any widow or fatherless child. 23. If
you afflict them in any way, and they cry out to Me, I will surely hear their
cry: 24.
And My wrath will become hot, and I will kill you with the sword; your
wives shall be widows, and your children fatherless."
Of
all the explanations we might give of what it means to honor God I can think of
none more appropriate or fear-inducing than these verses. Our God takes the plight of the disadvantaged
VERY personally. Let there
be no doubt!
Every
other matter in these judgments is left to the Israelites themselves but
mistreatment of the poor (see also verse 27).
Improper treatment of the disadvantaged God will weigh and exact a
penalty Himself. “And I will come
near to you to judgment; and I will be a swift witness against the sorcerers,
and against the adulterers, and against false swearers, and against those that
oppress the hireling in his wages, the widow, and the fatherless, and that turn
aside the stranger from his right, and fear not me, saith the LORD of hosts”
(Mal 3:5). Of course, we should respect
and treat everyone as a brother or sister, but with those who have no human
patron to lean on, we should take special care.
Not doing this is a clear indication that we don’t really fear God. We are hypocrites. We think neither He nor anyone else will see,
so we can get away with it.
The
real intent of this judgment is more clear in Leviticus 19:9-14. We are to help and support the
under-privileged. The Israelites were to
leave the corners of their fields and the gleanings and deal in an honest and
straightforward way, not taking advantage.
In what field do we work? Can we
designate a portion of the harvest for the disadvantaged? Perhaps we could also translate that into
providing employment when we can and paying a generous wage. Pay promptly as agreed or when the job is
done. Fairness and honesty in all
dealings should go without saying.
To
a certain extent the Ten Commandments and the judgments were written to a
minimum standard. Certainly we should
not kick someone when they are down. The
real hope of the Creator is that we lift them up.
Jesus
Christ also addressed this subject frequently.
“Then shall the righteous answer him, saying, Lord, when saw we thee
an hungred, and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a stranger, and took thee
in? or naked, and clothed thee? 39 Or
when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them,
Verily I say unto you, Inasmuch as ye have done it unto one of the least of
these my brethren, ye have done it unto me” (Mat 25:37-40).
“But
when you give a feast, invite the poor, the maimed, the lame, the blind. 14.
And you will be blessed, because they cannot repay you: for you shall be
repaid at the resurrection of the just.” (Luke 14:13-14).
Of course the teaching didn’t stop with Jesus’ death:
“But whoso hath this world’s good, and seeth his brother have need, and
shutteth up his bowels of compassion from him, how dwelleth the love of God in
him?” (I John 3:17). “Pure
religion and undefiled before God and the Father is this, To visit (help) the
fatherless and widows in their affliction, and to keep himself unspotted from
the world” (Jas 1:27).
Even
before Moses, Job knew God would be aware of any wrong in this area. “If I have kept the poor from their
desire, Or caused the eyes of the widow to fail, 17. Or eaten my morsel by myself, So that the
fatherless may not eat of it. 18. (But from my youth I reared him as a father,
And from my mothers womb I guided the widow);
19. If I have seen anyone perish
for lack of clothing, Or any poor man without covering; 20. If
his heart has not blessed me, And if he was not warmed with the fleece of my sheep; 21. If
I have raised my hand against the fatherless, When I saw I had help in the
gate; 22. Then let my arm fall from my shoulder, Let my
arm be torn from the socket.” (Job
31:16-22)
There
are cautions to consider in giving. “You
ask and do not receive, because you ask amiss, that you may spend it on your
pleasures…6 But He gives more grace.
Therefore He says: "God resists the proud, But gives grace to the humble."
(Jas 4: 3, 6) The Creator does not
always give to those who ask. If we are
to be like our Father we need to carefully consider His approach.
"But I say to you, love your enemies, bless those who
curse you, do good to those who hate you, and pray for those who spitefully use
you and persecute you, 45 "that you may be sons of your Father
in heaven; for He makes His sun rise on the evil and on the good, and sends
rain on the just and on the unjust. 46
"For if you love those who love you, what reward have you? Do
not even the tax collectors do the same?
47 "And if you greet your
brethren only, what do you do more than others? Do not even the tax collectors
do so? 48 "Therefore you shall be perfect, just
as your Father in heaven is perfect.
1 ¶ "Take heed
that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father
in heaven.” (Mat 5:44 – 6:1)
The
Creator is concerned that people’s necessities are provided, not necessarily
their latest whim. He provides the basic
necessities for all as an example for us.
Everyone is due a certain minimum respect.
Also
there is no point in letting other people know when you give. The spirit seeking person will understand
that the Creator is the provider and judge; so great effort to protect or
justify the self to men is pointless.
The believer will affirm the truth even if it may negatively affect him
(Ps 15:4). God knows. He is the judge. Why would we want to try to fool men?
“Love
suffers long and is kind; love does not envy; love does not parade itself, is
not puffed up; 5 does not behave rudely,
does not seek its own, is not provoked, thinks no evil” (1 Cor
13:4-5). Our first reaction should not
be suspicion, but concern.
We
should not pass by the reference to Israel being strangers in Egypt. This is repeated in Exodus 23:9 and Leviticus
19:34 & 25:38. If we think about
this for just a moment it is apparent that the purpose for bringing this up is
to remind Israel how it felt to be strangers in someone else’s land. It undoubtedly wasn’t as pleasant as it
should have been. It seems apparent that
God did not want the stranger in Israel to be mistreated the way Israel had
been.
We
still hear the ‘golden rule’ quoted occasionally. “Therefore all things whatsoever ye would
that men should do to you, do ye even so to them: for this is the law and the
prophets” (Mat 7:12). “And as ye
would that men should do to you, do ye also to them likewise” (Luke
6:31). What isn’t often noticed is that
this rule originates in the law of God.
Specifically, it ought to be clear that it is firmly rooted in this
judgment. God reminded Israel of their
situation in Egypt to get them to put themselves in the other person's shoes
and treat them as Israel would have wished to be treated when they were in
Egypt. Although phrased more directly,
the concept behind Jesus’ statement came straight from this judgment.
A
directly associated principle involved here is that as we do to others, so
shall it be done to us. This is true of
punishment and it applies on the positive side as well. “Blessed are the merciful, for they shall
obtain mercy.” (Mat 5:7) “36. Therefore be merciful, just as your Father
also is merciful. 37. Judge not, and you shall not be judged. Condemn not, and you shall not be
condemned. Forgive, and you will be forgiven.
38. Give, and it will be given to you:
good measure, pressed down, shaken together, and running over will be put into
your bosom. For with the same measure
that you use, it will be measured back to you” (Luke 6:36-38).
The
above are all samples of how additional thought can help us better understand
the mind of our Creator and His intention in His judgments. The judgments clarify the Ten
Commandments. The Law can clarify the
judgments, as does the instruction of the New Testament. It all works together to help us understand
what has been important to the Creator from the beginning.
The
judgments of Exodus 20-23 do not require the existence of Levi or the temple or
animal sacrifices, so we don’t have to guess how to compensate for their
loss. Everything is concerned with
showing concern for one another and for our Creator. Faith is required. We can’t give it a gloss read, but it helps
explain the Ten Commandments, which would have made Israel holy had they kept
them.
These
are things every believer needs to think about.
We all have our own lives and circumstances. It is unlikely one can properly deal with all
the circumstances he encounters by relying on someone else’s
understanding. Every believer needs to
go directly to the source, the Master.
Use the
Scripture
The
Law of Moses is an excellent source of information about the culture and
customs of ancient Israel. Throughout
the books of the Law is specific instruction of how the principles of the
covenant of the Lord were implemented for Israel. We looked at the example of clean and unclean
food. That showed how the Law clarifies
the principles of the judgments of God.
It also illustrated how the judgments clarified aspects of the Ten
Commandments that weren’t intuitively obvious.
If
we make the Creator our God we care for our bodies by eating what the Creator
intended we eat. We don’t eat what He
didn’t intend to be eaten. Exodus 19:10
also shows us that washing ourselves and our clothes has a part in making us
holy. Also Deuteronomy 23:12-14 gives
instruction to Israel on how to handle human waste. This is also part of being holy.
Since
the Law instructs Israel to bury their human waste outside the camp are we
required to reject the use of modern plumbing?
Can we be holy and not bury our waste exactly the way Israel was
instructed?
As
part of the instruction to Israel, the Creator clarified that the human waste
should not be scattered around the camp.
Therefore, He directed that it be buried. He expects our cities and dwellings to be
free from filth. Considering that the
principle of being holy is the true standard, it would seem that a properly designed
sewage system could accomplish the same thing that burying does.
The
Law tells us how ancient Israel handled additional details and various facets
of life that even the judgments did not specifically address. We are not bound to live our lives exactly as
the law instructed Israel, but we use it to better understand the concerns of
the Creator. So, the law is vital to
understanding more of the detail intended in the principles of the Sinai
Covenant. It illustrates how the Creator
implemented the principle for Israel. If
we can implement the principle the exact same way, so much the better. If their way is not really acceptable or
workable in our culture and society, we can consider how to implement the
instruction in a way that accomplishes the same thing. In the case of human waste it seems apparent
that modern technology can provide a system equivalent to that of ancient
Israel for processing our waste.
If
we are not bound to live exactly as the Law instructed Israel, can we eat
certain unclean foods? Perhaps we
understand better how to avoid some of the health issues they create. Do we understand all the health issues any
particular animal may create? Can we
eliminate all those issues? Unclean
animals have not undergone any significant bodily transformation. Why would we want to take the chance that we
know all the reasons why the Creator disallowed certain animals?
Consider
as well that there may be situations today that are not directly addressed in
the Law, but need to be considered. For
instance, the Law does not specifically address how animal waste is to be
handled. The assumption is the animals
would be out in the field. The natural
processes of the field would handle their waste. However, if one has multiple animals kept in
tight quarters or even dogs in the back yard, is it OK that their waste be
scattered about when human waste should not be scattered about? It seems that animal waste could lead to
filth and disease just as human waste.
Wouldn’t the Creator be just as repulsed by animal waste as human waste?
So,
the Law shows us many examples of how the principles of the Ten Commandments
were implemented in Israel. However, it
doesn’t necessarily give us a detailed equivalent of everything that we need to
implement in modern society. We need to
understand the principles and then consider how to apply them in our
circumstances.
Where
there is a link between the Law and the terms of the Sinai covenant one can
assume the Law of Moses is simply adding more detail showing how Israel
implemented the Ten Commandments. This
helps us understand both the Law and the Ten Commandments better. There are also things in the Law that really
don’t directly connect to the Ten Commandments.
Circumcision is one of those things.
Instruction
from the New Testament also helps us better understand the intent and principle
behind this instruction recorded in the Sinai covenant. The words of the Messiah are authoritative,
but again He can be better understood when His words are considered in light of
the Sinai covenant instruction. Needless
to say the apostles also had significant insight. Paul, for instance, recognized the authority
of the law of God (Rom 7:22). He didn’t
feel the same toward the Law of Moses (Gal 3:24-25)
Since
Abraham was circumcised as a sign of his covenant with the Creator one could
assume that circumcision was from before the Sinai Covenant and therefore
predated the Law and was from the beginning.
However, as we mentioned early on, Abraham received the promise of the
covenant before he was circumcised (Rom 4:10, Gen 15:2, 17-18, 16:16-17:1,
23-24). He was also credited with
keeping the law of God before receiving the covenant. So if he kept the Law of God, the Ten
Commandments, before he received the covenant and before he was circumcised,
circumcision is not part of the Law of God or His covenant.
Consider
as well 1 Corinthians 9:17 “Circumcision is nothing and uncircumcision is
nothing, but keeping the commandments of God is what matters.” Keeping the commandments is what really
matters. Circumcision is not important,
although there are health benefits.
Therefore being circumcised is not inherent in any of the
commandments. Indeed, there is no hint
of it in the terms of the Sinai covenant.
Also
Joshua records that circumcision was not implemented by Israel until they went
into the Promised Land (Josh 5:1-5).
There is no indication that the Creator was at all concerned about
this. The Law of Moses was confirmed
just before Israel went into the Promised Land.
It seems apparent that circumcision was implemented because of the Law
of Moses, not because of the Sinai covenant confirmed 39+ years earlier.
Circumcision
was added as a sign of Abraham’s covenant.
It was not a stipulation of the covenant itself, but an outward
indication that Abraham was compliant with His covenant. Although the Sinai covenant was for all
practical purposes the same covenant (1 Chron 16:15-18), the sign of that
covenant was the keeping of the Sabbaths (Ex 31:13-18) not circumcision. Effectively that eliminated circumcision as a
feature of the covenant of the Lord made directly with Israel. Hence, they didn’t do it.
So
one must be very careful in deciding what is truly intended in the Sinai
covenant. One could guess that we honor
our Creator when we are circumcised. In
fact, He is apparently not overly impressed with the physical circumcision of
the flesh. Certainly He is with the
circumcision of the heart. Again,
careful thought must go into all aspects of pondering the Law of God.
Those
things in the law that do not connect with any principle of the Sinai Covenant
were likely added to keep them “under guard” (Gal 3:23b). Circumcision is a physical reminder of what
they needed to do to their mind. If one
keeps the Law of God, how important is it to adhere to regulations given Israel
to help them keep the Law of God? Any
such regulation would be of no great purpose.
Lessons could still be learned, but the expectation of obedience is
already realized. Implementing such
things would be of limited value.
Things
that were added by the Law of Moses without any precedent in Exodus 20-23 are
still of value. The value must be
carefully considered. Often these
instructions are symbolic of future events.
For instance, the regular sacrifices pointed to the ultimate sacrifice
of the Messiah. This doesn’t mean we
need to make animal sacrifices. If we
obey there is no need for animal sacrifice.
“not
that He should offer Himself often, as the high priest enters the Most Holy
Place every year with blood of another––
26 He then would have had to suffer often since the foundation of the
world; but now, once at the end of the ages, He has appeared to put away sin by
the sacrifice of Himself.” (Heb 9:25-26)
“For it is not possible that the blood of bulls and goats could take
away sins. Therefore, when He came into the world, He said: "Sacrifice and
offering You did not desire.” (Heb 10:4-5a)
“then He said, "Behold, I have come to do Your will, O
God." He takes away the first that He may establish the second.” (Heb
10:9)
Messiah’s
sacrifice is much more potent than animal sacrifice. It was intended to eliminate sin, which the
animal sacrifices couldn’t do (Heb 10:1-2).
They could only provide atonement or forgiveness. The animal sacrifices were eliminated so His
sacrifice would be firmly established.
It is the only option now.
Ponder
continually
The
examples above are intended to show how we can sift through His judgments and
find principles to apply in our own lives.
The commandments are His way (Deu 8:6).
It is our job, if we wish to be children of our Creator, to emulate
Him. "Therefore you shall be
perfect, just as your Father in heaven is perfect.” (Mat 5:48)
“Therefore
be imitators of God as dear children.” (Eph 5:1)
“…that
you may become blameless and harmless, children of God without fault in the
midst of a crooked and perverse generation, among whom you shine as lights in
the world.” (Php 2:15)
Our
Creator gave us His covenant. His
statutes and judgments clarify its intent so that we do not sin, but can be
like Him. In order to be like Him we
must understand how He thinks and what is important to Him.
“Whoever
has been born of God does not sin, for His seed remains in him; and he cannot [continue
to1] sin, because he has been born of God. 10 In this the children of God and the
children of the devil are manifest”. (1 John 3:9-10a)
(1. See Word
Pictures in the New Testament, by A. T. Robertson, Vol. VI p.223 “The present active infinitive hamartamein
can only mean ‘and he cannot go on sinning…” See Rom 6:1.)
The
Judgments of Exodus 20-23:19 are the most concentrated, detailed and diverse
area of scripture that explains His mind.
Intimate familiarity allows one to begin to see how this instruction is
applicable on a daily basis. This
instruction also sheds light on other scripture that may not be perfectly
understood. It is the solid unshakable
foundation on which all other understanding is based.
“He
has sent redemption to His people; He has commanded His covenant forever: Holy
and awesome is His name.” (Ps 111:9)
With
that in mind is it worth your time to dig a little deeper into these
judgments? You may not have an inspired
moment immediately, maybe not even soon.
If you keep with it and seek to live according to the principles of this
instruction your spirit will be feeding on the mind of God. Developing the habit of considering His way
is more important than understanding His mind on any one particular aspect of
life. If we are familiar with how He
thinks, we will be able to know His will in all aspects of life. The reward is to those who diligently seek
(Heb 11:6).
Sitting
down and carefully reading is the first step.
It may be necessary to reread regularly to become intimately familiar
with these verses.
“You
shall teach them diligently to your children, and shall talk of them when you
sit in your house, when you walk by the way, when you lie down, and when you
rise up.” (Deu 6:7)
In
some cases we must first teach ourselves.
As you read, consider situations where the principles apply. As you go about your life consider what you
do and what others do. Listen to the
news. Are people living by these
principles or by some other principle?
Does our justice system uphold the way of God?
“Examine
yourselves as to whether you are in the faith. Test yourselves.” (II Cor
13:5ab)
Make
this a daily habit. If you have routine
work that doesn’t involve a lot of concentration, put your mind to work
considering how this instruction applies.
What is the reason you do what you do?
Are you loving your neighbor or yourself? If you have children follow the advice above. Point out to them the good examples and the
bad. Explain what should have been.
If
someone simply tells you everything they have found in this rich mine you will
likely not understand how to dig for yourself.
You will be limited by the perception of your human source. Knowing how to dig, how to consider and apply
the instruction of God will enable you to make the Creator your source. This is how it should be, because He is the
Master.
“This
is the covenant that I will make with them after those days, says the LORD: I
will put My laws into their hearts, and in their minds I will write them"
(Heb 10:16).
He
doesn’t do this entirely by Himself. “And
everyone who has this hope in Him purifies himself, just as He is pure.” (1
John 3:3) ”Draw near to God and He
will draw near to you. Cleanse your hands, you sinners; and purify your hearts,
you double–minded” (Jas 4:8). The
way of God is the way of attraction. The
selfless sacrifice of Messiah is the ultimate statement of both the Father and
the Son evidencing their incredible concern for us. They don’t force us into anything. They want to write His Law in our hearts by
our own hand and as we fully appreciate their concern for us. That way we will have made it our own, never
to waver.
As
you think about how to apply the principles of the judgments there is another
general principle or two to keep in mind.
Everything needs to be in accord with Messiah’s comments recorded in
Matthew 22:37-40.
‘Jesus said to
him, "‘You shall love the LORD your God with all your heart, with all your
soul, and with all your mind.’ 38 This
is the first and great commandment. 39
And the second is like it: ‘You shall love your neighbor as yourself.’ 40 On these two commandments hang all the Law
and the Prophets.”’
“For those who
live according to the flesh set their minds on the things of the flesh, but
those who live according to the Spirit, the things of the Spirit.” (Rom
8:5)
The Statutes of
Leviticus 18-20
It seems apparent to this
author that the Creator places a special emphasis on the instruction of
Leviticus 18-20. His liberal use in
these chapters of "My Statutes and My judgments" leaves little
doubt that this instruction is fundamental to His Law. Yet most of the detail in this instruction is
not found in His covenant, His Law, of Exodus 20-23. Is Exodus 20-23 a complete record of His Law
or only partial?
If we understand that truly
the words or terms of His covenant are the Ten Commandments (Ex 34:28, Deu
4:13), we can understand better how the Creator sees things. The Ten Commandments are ten simple
expectations the Creator makes of His people.
He weighs the value of everything based on these principles.
Unfortunately, how we might
weigh and how He might weigh are not always the same. To clarify, He added the statutes and
judgments that follow His words to Israel in Exodus 20. Well, guess what? That instruction doesn't clearly and fully
address all the imagination of the human mind either. Likely it should have been clear to ancient
Israel, but for us who are a language and culture thousands of years removed,
there are great gaps.
Exodus 22:31 exhorts us to be
holy. Generally speaking, our society
doesn't teach us what that means. If
Israel had kept His Law, the meaning likely would have come down to us from
them. Evidently knowing this would not
happen, the Law added detail to His law, besides establishing some regulations
that had no precedent in His Law. The
personalization included in Leviticus 18-20 must indicate that these chapters
were intended by the instruction of Exodus 20-23, even though the actual detail
was not included. At least part was
obviously covered in the principle of Exodus 22:31, "be holy". "Be holy" is assumed in
"You shall have no other gods before Me." (Ex 20:3). Because God is who He is, He has expectations
of His servants. He expects them to
reflect His values and reject profane conduct.
With that in mind, it seems
apparent that the instruction of Leviticus 18-20 was fully intended by the
judgments of Exodus 21-23. The judgments
were fully intended by the Ten Commandments of Exodus 20. It is then vital to understand the letter and
spirit of all this instruction in Leviticus 18-20 in order to properly apply it
in our daily lives and properly represent our Creator.
Statutes
vs. Judgments
The end of Leviticus 18 seems
to mix at least three categories or laws; statutes, judgments and ordinances.
Which are which?
After detailing various
prohibited sexual unions, verse 26 equates these regulations with statutes and
judgments. “You shall therefore keep
My statutes [Heb. chuqqah]
and My judgments [Heb. mishpat] , and shall not commit any of these abominations,
either any of your own nation or any stranger who dwells among you”. One would think the regulations detailed in
Leviticus 18 would easily fit into a single category since they are so
similar. However, they seem to be lumped
together as both statutes and judgments with no distinction between the two.
To complicate matters, verse
30 refers back to these same regulations and seems to indicate that these
instructions are an ordinance(s) [Heb. mishmereth]. There are also two slightly different Hebrew
words both typically translated ‘statute(s)’ in English. One chuqqah the other choq. There seems to be
no correlation between any particular group of regulations and one of these
words. Apparently the first of these
words is a derivative of the other. So
perhaps it shouldn’t be a big surprise that the distinction is not crystal
clear to us.
What is the legal
score-keeper to do? It seems the Creator
is interested in obedience, not necessarily in facilitating the organization of
the various regulations being given. It
seems unlikely that the Creator intends us to understand that there is a
significant difference between these categories.
The instructions in Exodus
20:23-26 were given after the Creator spoke the Ten Commandments, but before
the ‘judgments’. For those that must
categorize things we could assume they are statutes, since they are not listed
after Exodus 21:1, which seems to start the judgments section.
Alternatively the reference
to “My statutes and My judgments” may be intended as a parallelism. That is, His statutes are His judgments. In other words, His statutes are based on a
higher law, they are not just arbitrary disconnected demands. The Creator is saying, ‘Given that higher
law, one should handle this particular situation in this way’. This is the essence of a judgment. It is a ruling based on some pre-existing
law, code or tradition. Of course that
higher law is the Ten Commandments. It
is the basis for the detail of the judgments.
Once the judgment is made, it becomes law and a statute on which other
judgments may be based.