Statutes, Mitzvot, and Ordinances
26: 16-19

Statutes, mitzvot, and ordinances DIG: What is the significance of the “heart” and the “soul” when it comes to obedience? In the mutual declarations, which comes first? God’s? Or the people’s? Why is one based on the other? What is different about this confession, and the first two we have seen?

REFLECT: What is the significance of, “This day,” “Today,” and “Now today,” for you? What sense of urgency do you have about God’s Word? Do you have God’s Word in your heart? Do you know that God has great things planned for you, and that your salvation is secure?

God guaranteed the blessings of His covenant to Isra’el; the blessing was promised to the nation as a whole, even though certain people may suffer on particular occasions.

These four verses conclude Moses’ explanation of the stipulation of the Covenant (to see link click Bi – The Stipulations of the Covenant) by calling for a total commitment to the LORD and His mitzvot, and also by affirming God’s commitment to Isra’el. This section may also be viewed as a formal ratification of the covenant between ADONAI and Isra’el even though the word “covenant” does not appear in these four verses (see Ah – The Treaty of the Great King). Isra’el accepted and affirmed her covenantal responsibilities and YHVH affirmed His promise to exalt an obedient Isra’el over all the nations of the earth.

The first two confessions (see Ex – When You Come into the Land) and (Ey – The Year of the Tithe), looked forward to the time when Isra’el would be settled in their Land and reaping the harvests. This confession, however, brings us back to the plains of Mo’ab where Moshe was equipping the younger generation to enter the Land of Promise.

A. This day: Every member of God’s covenantal nation needed to live wholeheartedly in accordance with His mitzvot. This day ADONAI your God is commanding you to do these statutes and ordinances – so you are to take care and do them with all your heart and with all your soul (26:16). This day, and today, were the words Moses used frequently as he addressed the people (2:25, 4:26 and 29, 6:6, 7:11, 8:1 and 18, 10:13, etc). It was indeed a solemn time when Moshe reiterated the mitzvot and reviewed the nation’s history. The future generation depended on the people receiving, understanding, and obeying the Word of God that Moses was sharing with them.

B. Today: By embracing their covenantal relationship with YHVH, the Israelites affirmed that Ha’Shem was their God, and that they were His people. Their promises to walk, keep and obey, would be the means by which they would demonstrate their identity as the people of God to the surrounding nations.⁵⁶⁸ Today you have affirmed ADONAI as your God, that you will walk in His ways, keep His statutes, mitzvot and ordinances, and listen to His voice (26:17). God’s statues (Hebrew: hachukkim, meaning to write into law permanently), mitzvot, and ordinances (Hebrew: hammishpatim, meaning a judgment of the court) needed to be observed for the nation to prosper. This triad: mitzvot, statues, and ordinances appear in three other passages (5:31, 6:1, and 7:11), and embody everything that God commanded as a unit. The constant danger was that the people not receive God’s Word into their hearts, but only hear it with their ears . . . and then forget it. Like the Israelites of Yeshua’s day, they had ears but could not hear.

Messiah said: This is why I speak to them in parables: Though seeing, they do not see; though hearing, they do not hear or understand. Otherwise, they might turn and be forgiven (Matthew 13:13; Mark 4:12). Jesus’ audiences were not denied the opportunity to believe in Him. But after persistently closing their minds to His message, they were excluded from further understanding it by His use of parables. Yet even the parables, which veiled the truth, were meant to provoke thought, enlighten and potentially reveal it. The parables uniquely preserved people’s freedom to believe, while demonstrating that if such a decision is made, it is the gift of God (Ephesians 2:8-9).⁵⁶⁹ But because the people looked to the Sanhedrin to make a decision about the validity of Christ’s messiahship and the Jewish Supreme Court having rejected Him, the majority of the people started to turn against the Son of God.

Isaiah perfectly described the faithless Jews of Yeshua’s day. The parables fulfilled the prophecy of Isaiah: You will be ever hearing but never understanding; you will be ever seeing but never perceiving. For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise, they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them (Mattityahu 13:14-15). Isaiah wrote during a time of devastating judgment against the southern kingdom of Judah. While Isaiah was preaching his message of doom, King Uzziah died and the nation was plunged into some of the darkest days it had ever seen (see my commentary on Isaiah Bo – In the Year King Uzziah Died).

A mere casual acquaintance with the Word isn’t sufficient. If God’s Word is to nurture us and change us so that God can bless us (Psalm 1:1-3), we must devote our lives to it, heart and soul. God had claimed Isra’el for His own people and promised to bless them if they obeyed Him (16:18), and Isra’el had declared that YHVH was their God and that they would obey Him, “Today you have affirmed ADONAI as your God, that you will walk in His ways, keep His statutes, mitzvot and ordinances, and listen to His voice” (26:17). There was no doubt that ADONAI would keep His promises . . . would Isra’el keep theirs?

A. Now today: In accordance with His earlier declaration (7:6), the LORD affirms that Isra’el is His specially chosen nation and that He will one day set them in a grand position over all the nations of the world.⁵⁷⁰ Now today ADONAI has affirmed you as His treasured people, as He promised you; that you are to keep all His mitzvot; that He will set you high above all the nations He has made, for praise, fame and honor; and that you are to be a holy people to ADONAI your God, as He has promised (26:18-19).

God had great things planned for Isra’el, just as He has great things planned for each of His children (Ephesians 2:10; First Corinthians 2:6-10). If the people kept their covenant promises to the LORD, He would bless them and make them a blessing, but if they disobeyed Him, He would have to discipline them. But My people would not listen to Me; Isra’el would not submit to Me. So, I gave them over to their stubborn hearts to follow their own devices. If My people would follow My ways, how quickly would I subdue their enemies and turn My hand against their foes . . . He would have fed them with the finest of wheat; with honey from the rock I would satisfy them (Psalm 81:11-14 and 16 NIV).

Yes, our salvation is secure (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer), but if we disobey His Word, we not only miss out on the many blessings in this life, but also crowns in the next life (see the commentary on Revelation Cc – For We Must All Appear Before the Judgment Seat of Christ).

Dear Heavenly Father, You are so wonderful! You plan the lives of Your children so they will have the greatest joy for all eternity, but just as it was important for Isra’el to keep the covenant promises to receive blessings, so it is important for those who follow You now to keep the covenant promises. A mere casual acquaintance knowledge of You and Your Word isn’t sufficient. Your Word says: They replied, “Believe in the Lord Jesus, and you will be saved – you and your household” (Acts 16:31 NIV). Real believing is not a mere head nod of approval, but it is a heart love that bows the knee to you by making you their Lord. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation. For the Scripture says, “Whoever trusts in Him will not be put to shame.” For there is no distinction between Jew and Greek, for the same Lord is Lord of all – richly generous to all who call on Him (Romans 10:9-12). Praise You that those who choose to love and worship You as their Lord and Savior, You call your own children. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12). You are so indescribably awesome in love, in holiness, in patience, in mercy, in grace and in everything that is good. Words are not superlative enough to express how worthy You are of all our love and obedience! I love You and want to honor You in all I do, think and feel. In Yeshua’s holy name and power of His resurrection. Amen

The Year of the Tithe
26: 12-15

The year of the Tithe DIG: How are these verses related to worship? How alike or dissimilar is this confession to the one made two years earlier? Why are these actions so important (see 10:18-19)? What was the temptation? The blessing? What attitudes do these practices foster toward God? Other? Income? Does your obedient giving produce rejoicing in your household and beyond?

REFLECT: How do you decide how much to give, to whom and why? From this passage, what are God’s priorities? What confession would you like to make to accompany your giving? What do you like about your present giving patterns? What would you like to change about your giving pattern to more closely “walk in His ways” (26:17)? What first step can you take this week? Why do you suppose sharing what we have with those in need is a great way to learn contentment? How are you doing with loving those in your community who are in need?

Every three years a tithe was taken up for those who, for various reasons, had little ability to provide for their own material needs.

Deuteronomy 19:1 to 26:15 (to see link click Dl – The Social and Family Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

Two years after bringing the firstfruits of the harvest after settling in the Land (see Ex – When You Come into the Land), the Israelites were to bring an extra tithe. The previous ceremony occurred only once, but this ceremony was repeated every third year. The seventh year would be the Year of Release (see Cy – The Year of Release), and then the cycle started again. This confession was tantamount to a summary renewal of the covenant that Isra’el made at Sinai, their promise to obey God and His promise to bless their obedience.⁵⁶⁴

The tithe: When you have finished setting aside a tenth of all your produce in the third year, the year of the tithe, you shall give it to the Levite, the foreigner, the fatherless and the widow, so that they may eat in your towns and be satisfied (26:12 NIV). Rather than the tithe’s being sent to the central sanctuary, it was to be given to the needy people in the region where they lived, within their gates (14:28b). The Levites, unlike the other tribes, lacked a land allotment. Consequently, their ability to generate food for themselves was limited (see Cx – Do Not Neglect the Levite). Foreigners, or resident aliens, orphans, and widows were socially powerless people who often faced severe economic hardship and for whom the people of God were to show abundant compassion. The mention of the tithe being a tenth begs for a response for the B’rit Chadashah believer. We are to give freely out of what the LORD has given freely. The cycle applies not only to material giving but also to every form of giving that is done sincerely to honor YHVH and to meet a need (see the commentary on The Life of Christ Do – When You Give to the Needy, Do Not Do It to be Honored by Others: seven principles of scriptural giving).

The confession: As with the offering of the firstfruits, the setting aside of the tithe was to be accompanied by a confession from the worshipper who first testified to his own obedience, and then asked YHVH to continue to bless him.⁵⁶⁵ Then the worshipper was to say to ADONAI his God: “I have removed from my house the sacred portion belonging to You, and have given it to the Levite, the foreigner, the fatherless and the widow, according to all you commanded. I have not turned aside from your commands nor have I forgotten any of them. I have not eaten any of the sacred portions while I was in mourning, nor have I removed any of it while I was unclean, nor have I offered any of it to the dead, like the Canaanites do for Ba’al. I have obeyed ADONAI my God; I have done everything you commanded me (26:13-14 NIV). This shows once again the essential thrust of Deuteronomy – that love for neighbors is the practical proof of any claimed love for God. It also shows how actually doing something out of love for the poor and the needy is the practical proof of genuine, God-honoring love for the neighbor. The Torah itself thus agrees with the way the prophets would later pinpoint and prioritize care for the poor and the needy as somehow definitive of Isra’el’s response to YHVH as a whole. They argue passionately that callous neglect of the weak in society utterly invalidates all the claims of their enthusiastic religious observance. Sacred rites are no atonement for social wrongs.⁵⁶⁷

The prayer: The worshiper ended his confession with a prayer, which emphasized Isra’el’s dependence on ADONAI and His grace: Look down from heaven, your holy dwelling place, and bless your people Isra’el and the land you have given us as you promised on oath to our ancestors, a Land flowing with milk and honey” (26:15 NIV). God’s blessings upon Isra’el were not something that she deserved in the light of her obedience; ADONAI had simply determined to bless her. The worshiper was asking YHVH to continue blessing him. Those blessings, being the Promised Land and enjoying the abundance of agriculture and livestock, were the fulfillment of the oath the LORD had made to Abraham, Isaac and Jacob. When we pray to God that He fulfill a divine promise, we can rest assured that God is able and willing to answer that prayer.

Dear Heavenly Father, You are such a joy to have as a Father! It is a pleasure to give back to You! Praise You for being so perfect! You are a mighty warrior, the King of kings and Lord of lords (Revelation 19:16). You also are kind and merciful. A tender warrior. It is Your love and mercy that makes us alive with Messiah Yeshua. But God was rich in mercy, because of His great love with which He loved us.  Even when we were dead in our trespasses, He made us alive together with Messiah. By grace you have been saved (Ephesians 2:4-5)!

It is Your great grace that saves us. For by grace you have been saved through faith. And this is not from yourselves – it is the gift of God.  It is not based on deeds, so that no one may boast (Ephesians 2:8-9). Your kindness and mercy forgives the sins of those who fear You. For as high as the heavens are above the earth, so great is His mercy for those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us (Psalms 103:11-12).

God, You excel in giving. For you know the grace of our Lord Yeshua the Messiah – that even though He was rich, yet for your sakes He became poor, so that through His poverty you might become rich (Second Corinthians 8:9). You left heaven’s glory to take on the form of man (Philippians 2:6-11) and by Your death and resurrection you offered Your righteousness (Second Corinthians 5:21) to all who choose to love and to follow You as their Lord and Savior. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12).

Your children desire to give back to You a big gift from our heart of love for You. Praise You that You look not just at the gift size, but You also look at the heart of the giver and how much they have. For if the eagerness is present, the gift is acceptable according to what a person has, not according to what he doesn’t have (Second Corinthians 8:12). You are wonderful and are worthy of a gift bigger than the whole universe! I look forward to worshiping You and praising Your holy name forever! In Yeshua’s holy name and power of His resurrection. Amen

When You Come to the Land
26: 1-11

When you come to the Land DIG: What are the Israelites asked to do? What was the purpose of the tithe? How might that be hard for the farmer? What were the Israelites confessing? Why? What was the climax of the confession?

REFLECT: What would you offer to God as a firstfruits offering? How do you recognize the hand of God in your life? God asks us to give the best of what we have because He gave us the best of what He has, His one and only Son. We need to remember to give Him the best of what you have, and not just the leftovers?

Parashah 50: Ki Tavo (When you come) 21:10-25:19
(See Af – Parashah)

The Key People: Moshe, speaking to all Isra’el.

The Scene: In the wilderness east of the Promised Land, ready to cross over the Jordan.

The Main Events: this parashah includes Moshe’s words about what to do when the people entered the Land of Promise: offer firstfruits and tithes, obey God’s commands, inscribe Torah on stones, and proclaim blessings from Mount Gerizim for obedience, and curses from Mount Ebal for disobedience; covenant renewal and invincibility as God keeps His lovingkindness.⁵⁶¹

As we have studied the various commandments beginning with Chapter 12 (see Cr – The Second Address: The Specific Stipulations of the Covenant), we have seen many applications to the Scriptures covering all aspects of our lives. Now, we come to a beautiful section of Deuteronomy that lies between the end of those specific stipulations of the Covenant in Chapter 25 and the curses mentioned in Chapters 27 and 28. Here we come to Chapter 26. It is like a refreshing oasis, an outburst of thanksgiving and dedication from the people of God.⁵⁶²

Once Isra’el had settled in the Promised Land they were to bring their firstfruits of the harvest to the central sanctuary, and there, remember the faithfulness of ADONAI.

As the narrative is presented here, the entry into the Promised Land was still in the future. But Moshe needed to explain this ceremony before Isra’el crossed the Jordan because he knew he wouldn’t be there to preside over it (see Ax – Moshe Pleads). This ceremony was expected the first time any Jew brought his firstfruits offering to YHVH. It should not be confused with the annual firstfruits offering (Deuteronomy 16:4; Exodus 23:19, 34:26; Leviticus 23:10-17; Numbers 15:18-20, 18:12-13). Not only was this special ceremony a confession of God’s goodness to Isra’el, and to the Jew personally, but it was also a declaration that the Jewish man had, at that time, claimed his inheritance in the Land. He had worked the Land and received a harvest, and brought the first and the best to give to the LORD. The basket of fruit sitting by the altar was a witness to the faithfulness of Ha’Shem to His people. The entire ceremony foreshadowed the words of Yeshua when He said: Seek first the kingdom of God and His righteousness, and all these things will be added to you (Matthew 6:33).

Bring the firstfruits of the harvest: When you have come to the Land ADONAI your God is giving you as your inheritance, taken possession of it and settled there; you are to take the firstfruits of all the crops the ground yields, which you will harvest from your Land that ADONAI your God is giving you, put them in a basket and go to the place where ADONAI your God will choose to have his name live (26:1-2 CJB). ADONAI says, “Don’t forget Me! As soon as you get to the Land, give me the firstfruits of the Land.”

This is a written declaration dictated by God. You will approach the cohen holding office at the time and say to him, “Today I declare to ADONAI your God that I have come to the Land ADONAI swore to our ancestors that he would give us.” In effect, the person would be confessing, “I am here because of the promises of God.” Then the cohen will take the basket from your hand and put it down in front of the altar of ADONAI your God (26:3-4 CJB).

Remember the faithfulness of ADONAI: But God not only wanted the Israelites to remember their history in a general way, He wanted them to remember the details, so the worshiper would speak about Jacob. Then, in the presence of ADONAI your God, you are to say, “My ancestor was a nomad from Aram.” Jacob left home and went to Haran in northwest Mesopotamia to find himself a wife. After twenty years in the household of his father-in-law, Laban, Jacob obeyed God’s commandment and returned to his own land and settled down with his twelve sons and their families. Indeed, Jacob had been a “fugitive” and a “pilgrim” all those years, but YHVH had watched over him and blessed him. Jacob’s twelve sons were to become the founders of the twelve tribes of Isra’el, and through which God would bless the whole world (see the commentary on Genesis Dt – I Will Bless Those Who Bless You and Whoever Curses You I Will Curse).

How would Ha’Shem transform one man’s family into a great nation? By taking them down to Egypt where they were put through the “iron furnace” of suffering. He went down into Egypt a few in number and stayed. The tally of all the people belonging to Jacob’s house who came to Egypt was 70, it was, however, merely a symbolic number (see the commentary on Genesis Km – Jacob’s Genealogy). There he became a great, strong, populous nation. But the Egyptians treated us badly; they oppressed us and imposed harsh slavery on us. So, we cried out to ADONAI, the God of our ancestors. ADONAI heard us and saw our misery, toil and oppression (26:5-7 CJB). Therefore, years later, on the night of the Egyptian Passover, probably two million Jews marched triumphantly out of Egypt. Suffering and trial are often God’s tools for bringing blessing to His people, though at the time we may not understand it. The more the Enemy persecuted the early Church, the more they scattered and multiplied (see the commentary on Acts Ay – Witness in Judea and Samaria).

The confession mentions nothing about Isra’el’s complaining on their journey or their failure of faith at Kadesh-barnea (9:23-24). This was a confession of faith, not of unbelief. So, ADONAI brought us out of Egypt with a strong hand and a stretched-out arm, with great terror, and with signs and wonders. Now he has brought us to this place and given us this land, a land flowing with milk and honey (26:8-9 CJB). In short, the confession underscored God’s miraculous working at every turn in their history. YHVH gave the people a wonderful Land that would meet their every need. During Isra’el’s wilderness wanderings and rebellion, some of the Jews called Egypt, “a land flowing with milk and honey” (Numbers 16:13). It’s tragic when people have gone so far astray spiritually that the things of the world (First John 2:15-16) seem more inviting than the things of God.⁵⁶³

In response to the goodness and grace of the LORD, the worshipper then presented to YHVH the first and best of his labors, for there would be no harvest apart from the blessing of God. But in presenting the firstfruits, the worshipper was actually giving the entire harvest to the LORD. It was all His to begin with. Therefore, as you see, I have now brought the firstfruits of the land which you, ADONAI, have given me.” You are then to put the basket down before ADONAI your God, prostrate yourself before ADONAI your God, and take joy in all the good that ADONAI your God has given you, your household, the Levi and the foreigner living with you (26:10-11 CJB). While at the place where ADONAI chose to have his name, the worshipper and his family could bring a thanksgiving offering (see the commentary on Exodus Fg – The Peace Offering: the thanksgiving offering) to ADONAI and enjoy a feast of good things, all to the glory of God.

Blot Out the Memory of Amalek
25: 17-19

Blot out the memory of Amalek DIG: What would Isra’el never forget about the Amalekites? How did King Sha’ul lose his dynasty because he spared Agag, the king of Amalek? How was David faithful to the mitzvah of the Torah regarding the Amalekites? How was this “unfinished business” for Isra’el?

REFLECT: What do you think of the cherem judgment of God in blotting out the memory of Amalek from under the heavens? Does it seem unusually cruel? Or holy? Why? Can your holiness be seen in your actions? Why? Why not? Is your name written in the Book of Life?

As God blotted out the line of Cain during the great Flood, now Isra’el must blot out the copycat evil twin nation. God co-partners with Isra’el to blot out evil.

Deuteronomy 19:1 to 26:15 (to see link click Dl – The Social and Family Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

From 23:15 to 26:15, Moses deals with twenty real life situations that the nation would need to function in a godly manner, and valuable lessons for us today as well: number twenty. There seems to be a clear message that stands out in all the various mitzvot dealt with in these twenty real life situations. The Israelites were to be a holy nation. Therefore, Isra’el’s holiness of heart and of mind needed to be seen by her holiness of action.⁵⁵⁹

Recall how Timna, the granddaughter of Seir the Horite (Genesis 36:22), wished to mother a great nation that would live forever. Timna married into Abraham’s line when she became a concubine to Elifaz, son of Esau (Genesis It – The Clans of Esau). This union produced a son, Amalek, crossing a Canaanite with the line of Esau, Jacob’s twin brother who despised his birthright (Genesis 25:34).

Amalek matured into a tribe that did not fear God (25:18b), which became self-evident after the Exodus. When Isra’el left Egypt triumphantly, most nations quaked in fear over the obvious power of YHVH! But Amalek wasn’t afraid and preyed upon the elderly and children at the rearguard of the Israelites near Rephidim (see the commentary on Exodus Cv – The Amalekites Came and Attacked the Israelites at Rephidim). But later, the Israelites were defeated by them when she tried to enter the land of Canaan after YHVH’s pronouncement of judgment (Num 14:44-45). This passage ignores the details of the battle at Rephidim and focuses on the Amalekites’ attack of those least capable of defending themselves, those who were weary, worn out, and lagging behind. Remember what Amalek did to you along the way as you came out from Egypt – how he happened upon you along the way and attacked those among you in the rear, all the stragglers behind you, when you were tired and weary (25:17-18a). There is a special remembrance of that cowardly attack on the Shabbat immediately preceding Purim (see the commentary on Esther Cd – Shabbat Zachor and Special Purims).

Because of this cowardice, Ha’Shem declared the Amalekites to be cherem, or devoted to destruction. Now once the Israelites were established in the Promised Land, when ADONAI your God grants you rest from all the enemies surrounding you in the land ADONAI your God is giving you as an inheritance to possess, you are to blot out the memory of Amalek from under the heavens (see Ag – The Problem of Holy War in the TaNaKh). At the end of these twenty real life situations, it’s as if the righteous Judge of the universe inspired Moshe to write a postscript. PS: Do not forget to wipe out the Amalekites for what they have done to the apple of My eye (25:19)!

Dear Heavenly Father, Praise You for Your great love and praise Your mighty power that You use when there is sin. You wrote every word perfectly in the Holy Scriptures and it is shocking that the last time Moshe’s strong command, “Do not forget,” is heard in the book of Deuteronomy is that the Amalekites were to be cherem, “devoted to destruction,” because of how they attacked the Israelites.

Though you welcome the Gentiles who love and worship Yeshua as their Lord and Savior (Romans 10:9-12) into the family of God (Ephesians 2:11-22), Isra’el has a special place in Your heart and You have promised from the beginning: I will bless those who bless you, but whoever curses you I will curse, and in you all the families of the earth will be blessed (Genesis 12:3). 

“Now when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne.  All the nations will be gathered before Him, and He will separate them from one another, just as the shepherd separates the sheep from the goats.  And He will put the sheep on His right, but the goats on His left.  Then the King will say to those on His right, ‘Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world.  For I was hungry and you gave Me something to eat; I was thirsty and you gave Me something to drink; I was a stranger and you invited Me in;  I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.’

“Then the righteous will answer Him, ‘Lord, when did we see You hungry and feed You? Or thirsty and give You something to drink?  And when did we see You a stranger and invite You in? Or naked and clothe You? When did we see You sick, or in prison, and come to You?’

 “And answering, the King will say to them, ‘Amen, I tell you, whatever you did to one of the least of these My brethren, you did it to Me.’  Then He will also say to those on the left, ‘Go away from Me, you cursed ones, into the everlasting fire which has been prepared for the devil and his angels.  For I was hungry and you gave Me nothing to eat; I was thirsty and you gave Me nothing to drink;  I was a stranger and you did not invite Me in; naked and you did not clothe Me; sick and in prison and you did not visit Me.’

 “Then they too will answer, saying, ‘Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not care for You?’  Then He will answer them, saying, ‘Amen, I tell you, whatever you did not do for one of the least of these, you did not do for Me (Matthew 25:31-45). Praise You that you always bless those who bless Isra’el (see the commentary on The Life of Christ Jy – The Sheep and the Goats). I love to bless Isra’el. In Yeshua’s holy name and power of His resurrection. Amen

The underlying hostility of ADONAI and Isra’el to Amalek can be seen in the book of Esther, where Haman is seen as an Agagite, that is, an Amalekite (see the commentary on Esther Aq – Haman the Agagite: The Enemy of the Jews). Unfortunately, however, Isra’el did forget, and King Sha’ul lost his dynasty when he failed to heed the words of the Torah seen here. Four hundred years after the Amalekites attacked the Isrealites at Rephidim, King David defeated the Amalekites (The Life of David Cb – David Defeats the Amalekites), but they were not completely wiped out until Hezekiah’s day, another three hundred years later (First Chronicles 4:41-43). This is the last time Moshe’s strong command, “Do not forget,” is heard in the book of Deuteronomy.

The Amalekites were not judged merely because they had been anti-Isra’el, but because they were anti-human by disregarding basic human obligations instilled by the Creator. The prophets proclaimed Ha’Shem’s punitive judgment on Isra’el also, when the lack of fear of ADONAI led to similarly barbaric behavior toward the weak and defenseless in Isra’el’s own society (Micah 2:1-2 and 8 for example). In our day of mind-numbing violence, from muggings, rape, and robbery in “civilized” cities, to horrendous war crimes around the world, it is difficult to know how to cope with such reality alongside our faith in the God who cares for the weak and claims to defend the defenseless. We know that the command to exterminate the Amalekites is no longer an issue today. Yet we need to recognize God’s historical justice, and the reality of judgment on those who persist, with no fear of God, in trampling on other human beings made in God’s image. If the crimes of Amalek were “written in the Book,” then we know that there will come a day when the book will be opened, which is the Book of Life (Revelation 20:11-15), and the Judge of all the earth will do right.⁵⁶⁰

Haftorah Shof’tim: Yesha’yahu (Isaiah) 54:1-10
(Messianic adaptation: start the reading at 52:13)
(see Af – Parashah)

This haftarah is the fifth of seven Haftorah of Consolation following Tisha B’Av (see the commentary on The Life of Christ Mt – The Destruction of Jerusalem and the Temple on Tisha B’Av in 70 AD). All seven selections are between Isaiah 40:1 to 63:9. Last week’s haftarah (Shof’tim, Isaiah 51:12 to 53:12) ended at the beginning of the Suffering Servant passages (see the commentary on Isaiah Iy – The Death of the Suffering Servant), and this week picks up at the end of those passages. It is tragic that these verses are regularly passed over by the non-Messianic Jews when true consolation and comfort are only found in the One who fulfilled this saving promise. This week’s haftorah continues to look ahead to the time when ADONAI would regather the exiles to the Land and pour out His love and compassion (Isaiah 54:10) upon His people. Ki Tetze (see Dr – When You Go Out to War) Isra’el the path of life and blessing by obeying God’s covenant mitzvot. Because YHVH is faithful and merciful He will keep His covenant promises by drawing His people back to Himself despite their hardheaded unbelief. Soften your own heart by spending some time sitting at the Master’s feet, praising Him, speaking to Him and most of all, listening to Him through His Word and obeying Him from the heart.

B’rit Chadashah suggested readings for Parashah Shof’tim:
Mattityahu (Matthew) 5:31-21,19:3-12, 23-32; Mark 12:18-27; Luke 20:27-38; Galatians 3:9-14; First Corinthians 9:4-18; First Timothy 5:17-18

The Sadducees were one of the main Jewish sects arising sometime during the Maccabean period and disappearing within a couple hundred years after Messiah. Those Jews knew their Torah. Or so they thought. Drawing upon Deuteronomy 25:5-10 (see Et – The Leverite Marriage), they came to ask Yeshua a question (see the commentary on The Life of Christ Ja – Whose Wife Will She Be at the Resurrection?). Notice that since those Jews didn’t believe in the resurrection of the dead, the question was extremely disingenuous. What do you think is their motive in approaching Him? What does Yeshua say was their real problem? The Jews in Isaiah’s day had the same problem. So do many Jews today. Many believers today have this same problem as well. Keep digging into the written Word and pressing on to know the Living Word who reveals the power of God and comforts all who follow Him alone (Mark 12:18-27).

Honest Weights and Measures
25: 13-16

Honest weights and measures DIG: How did ADONAI want Isra’el to be different than the rest of the world? Why do you think God made a point of insisting that business transactions were supposed to be humane and compassionate? Who set the standards for weights and measures for Isra’el?

REFLECT: How are you doing in your business or job with this? Do you have stones of different weights in your bag? Where do your standards as a believer and the marketplace clash? Can you reconcile the two? What support do you need?

The Israelites were to be totally honest in their business dealings. They could afford to do so because it was ultimately ADONAI who would withhold or give them prosperity.

Deuteronomy 19:1 to 26:15 (to see link click Dl – The Social and Family Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

From 23:15 to 26:15, Moses deals with twenty real life situations that the nation would need to function in a godly manner, and valuable lessons for us today as well: number nineteen.

Using false weights occurred regularly throughout the biblical world. Leviticus 19:35-37 and Ezeki’el 45:10 address the same issue, and biblical prophets indict those who cheat with incorrect weights and measures (Hosea 12:7; Micah 6:10-12; Proverbs 11:1, 16:11, 20:10 and 23). Throughout the biblical world there was no apparent standard for weights and measures. Regardless of the precise measuring tool in use at a given place, the professed unit of measurement and the actual unit of measurement were to be identical. A person should have received the exact amount expected and pay only what was agreed to.⁵⁵⁶

Ancient merchants used weights (stones) and measures (bags or jars for liquids or grains) when buying and selling goods; they could use those tools to their own financial advantage. When buying, they could use a heavier stone or a larger container measure in order to receive more than their fair amount. When selling, they could use a lighter stone or smaller container so that the customer received less than expected for the price paid. The customer was at the mercy of the vendor who could easily use heavy stones for buying and smaller ones for selling. Royal standards for these weights were fixed during the reign of David (Second Samuel 14:26). The Israelites were to be totally honest in their business dealings.⁵⁵⁷

God’s people were to have only one set of stones and bags or jars – a set that was full and honest. Moses declared: You are not to have stones of different weights in your bag – large and small. You are not to have in your house ephahs of different measures – large and small. You must have a full and honest weight and a full and honest measure (25:13-15a).

In addition to the fact that using false weights represented deception (a practice condemned by various biblical passages), it was primarily done to take advantage of those who had nowhere else to turn: the poor and the needy, the fatherless, resident aliens, and widows. YHVH consistently condemns mistreating people at the fringe of Israelite society. For all who do these things, all who do injustice, are detestable to ADONAI your God (25:16). Moreover, to use accurate and honest stones and bags was part of a life of covenantal conformity and would bring to the honest merchant longevity, so that your days may be long on the land that ADONAI your God is giving you (25:15a).⁵⁵⁸

Dear Heavenly Father, Praise You that You are perfectly holy. There is not even the slightest hint of anything wrong in You. Your thought life, Your actions, Your future planning – all are totally holy and pure. We can always trust that when You say to do something, it is the best for us. You love Your children (John 1:12) so much and You plan the future to rescue and help Your children (book of Esther).

There is no where I can go that You cannot see us to be there to help us. ADONAI, You searched me and know me. Whenever I sit down or stand up, You know it. You discern my thinking from afar. You observe my journeying and my resting and You are familiar with all my ways. Even before a word is on my tongue, behold ADONAI, You know all about it. You hemmed me in behind and before, and laid Your hand upon me. Such knowledge is too wonderful for me, too lofty for me to attain. Where can I go from Your Ruach? Where can I flee from Your presence? If I go up to heaven, You are there, and if I make my bed in sh’ol, look, You are there too. If I take the wings of the dawn and settle on the other side of the sea, even there Your hand will lead me, and Your right hand will lay hold of me. If I say, “Surely darkness covers me, night keeps light at a distance from me,” even darkness is not dark for You, and night is as bright as day – darkness and light are alike (Psalms 139:1-12). You are wonderful! Praise You that you are always everywhere, watching over Your children, to guide and to protect. In Yeshua’s holy name and His power of resurrection. Amen

Stopping a Fight the Wrong Way
25: 11-12

Whereas women were protected against the possibility of not being able to bear an heir, so here, men were protected against the possibility of not being able to produce an heir.

Deuteronomy 19:1 to 26:15 (to see link click Dl – The Social and Family Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

From 23:15 to 26:15, Moses deals with twenty real life situations that the nation would need to function in a godly manner, and valuable lessons for us today as well: number eighteen.

This is the only instance in the Torah where physical mutilation served as punishment for an offense. Isra’el’s restraint here contrasted with other ancient Near Eastern law codes that provided for a wide range of physical mutilations depending on the crime committed. For example, in Assyrian law a man on the street who kissed a woman who was not his wife had his lip cut off with a sword. The mitzvah here was probably intended to protect the woman’s modesty and the man’s ability to produce heirs.

Whereas the preceding mitzvah dealt with the way to guarantee that a woman could bear a child to be the heir of her dead husband (see Et – Levirate Marriage), this mitzvah concerns a man who loses his ability to father a child. The scenario involves two men fighting and the wife of one of the fighters intervenes on her husband’s behalf by seizing the genitals of her husband’s opponent. Suppose people fight with one another, a man and his brother, and the wife of the one approaches to rescue her husband from the hand of the one hitting him; and she puts out her hand and grabs him by his genitals. The penalty for this act was to cut off her hand. This appears to be a somewhat broad application of the principle of lex talionis (see Do – Life for Life, Eye for Eye). Since she, as a woman, did not have the same anatomy as a man (hence no exactly corresponding penalty), the removal of her hand (which had seized the man’s genitals) served as the appropriate penalty. Although the text does not make the point explicitly, it appears that such intervention prevented the man’s ability to father children, hence the severity of the penalty. Although one might be tempted to feel sorry for the woman because she intervened on her husband’s behalf, the mitzvah required that the Israelites show her no pity (25:11-22).⁵⁵⁵

Dear Heavenly Father, Praise You that not only do you always do the right thing, You also do it in the right way! I want to follow Your example of always doing the right thing – the right way. When correcting someone I will do it firmly, but with kindness. “My son, do not take lightly the discipline of Adonai or lose heart when you are corrected by Him, because Adonai disciplines the one He loves and punishes every son He accepts.”. . . Now all discipline seems painful at the moment – not joyful. But later it yields the peaceful fruit of righteousness to those who have been trained by it (Hebrews 12:5-6 and 11). You are a wonderful Father – both mighty and powerful and kind and compassionate. You are perfect! I am so glad that I chose to love and follow You and You made me Your child. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God  (John 1:12). In Yeshua’s holy name and His power of resurrection. Amen

Levirate Marriage
25: 5-10

Levirate marriage DIG: Where does the name Levirate come from? What does it mean? What was the purpose of this mitzvah? What did the birth of a son signify? What did it guarantee the mother? What happened if the kinsman was already married? What happened if the relative she asked to perform this duty refused? What did the sandal have to do with it?

REFLECT: How do you think a family should care for a widowed member? Why? How should a Messianic congregation or church take care of a widowed member? Why? Would you step in for your brothers’ or sisters’ children if they died and there was no one else to take care of them? How about your grandchildren? What does the B’rit Chadashah say about this?

The Levirate marriage declared that a man should accept responsibility for his deceased brother’s childless widow by marrying her and producing a son as his heir.

Deuteronomy 19:1 to 26:15 (to see link click Dl – The Social and Family Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

From 23:15 to 26:15, Moses deals with twenty real life situations that the nation would need to function in a godly manner, and valuable lessons for us today as well: number seventeen.

This mitzvah is set in the context of the centrality of the family in Isra’el’s life and faith. The practice of Levirate marriage comes from the Latin word levir, meaning brother-in-law, was not particular to Isra’el, for it was practiced among the Hittites and Assyrians as well as in countries such as India, Africa and South America. Among the Assyrians it was extended also to one who was engaged. This mitzvah delineates that YHVH intends both to allot certain parts of the Land of Promise to each of the tribes (and the clans and families of each tribe) and to make sure that all the land remain “connected” to the families to whom it was given originally. This mitzvah was intended to keep the inherited land in the family.⁵⁴⁹

In addition, the custom was to ensure that a man who died before he had produced a male heir might nevertheless have an heir. The deceased man’s brother would perform the duty of the levir to her. This was done for the purpose of raising a child to inherit his dead uncle’s name and property as well as provide materially for the widow since women were pretty much dependent on the husbands and sons to provide for them. Therefore, the first child of this new union was to be regarded as the offspring of the deceased husband (Genesis 38:9; Matthew 22:24). In this way the marriage of the dead man’s widow to a stranger outside the clan would be prevented, and the dead man’s name was not blotted out of Isra’el.⁵⁵⁰

If the brother-in-law accepts (25:5-6): When brothers dwell together and one of them dies and has no son, the dead man’s wife is not to be married outside the clan to a stranger. The Hebrew word brothers, achim, can be translated brothers from the same mother, kinsmen, countrymen, or relatives. Obviously, the best-case scenario would be to have the brother of her deceased husband take her as his wife, and perform the duty of a brother-in-law (25:5-6).

In such a scenario, however, it is theoretically possible that the widow’s deceased husband either had no siblings, had only sisters, or had a brother that was already married. Would the brother of the deceased then be forced to engage in polygamy to uphold this mitzvah? No. The Torah of Moses did not encourage or endorse polygamy. There has never been a joyful polygamist marriage. In this scenario, then, the duty of the Levirate would be fulfilled by the nearest of kin, a kinsman, from the same clan. Now the firstborn son that she bears is to carry on the name of his dead brother, so that his name will not be blotted out of Isra’el (25:5-6). It also ensured that the widow would continue to be provided for. Obviously, then, if the brother-in-law was married and already had a family, this could have put an economic strain on the levir. He would have to support his deceased brother’s wife and son until that child was old enough, and independent enough, to carry on the name of his “father” on his own, or that his sister-in-law remarried.

There are two examples of Levirate marriage given in the Bible. The first is with Judah’s son Er and daughter-in-law Tamar. The second is with Ruth and Boaz. In both cases, when Er and Ruth’s husband died, Tamar and Ruth were both attempted to be remarried to Er’s younger brother Onan and to Boaz respectively, both of whom were unmarried. You might ask, “If all the brothers were married, how would this get resolved?” Let’s remember that the word brother didn’t necessarily mean a brother in the sense of a brother from the immediate family. In the case of Boaz, he is referred to as a relative or kinsman. So, brother probably means someone in the same clan as the deceased husband. This is attested to in other laws as well (See Numbers 36:8). Surely there would be one unmarried man in the entire clan.

It is also recorded that in the case of Onan and Tamar, Onan is struck dead because he did not fulfill this duty, and so his younger brother Shelah was chosen to fulfill it. However, Shelah was not of age to be married at that time, and so Tamar remained a widow at her father’s house until such a time that she could be married to Shelah (see the commentary on Genesis Jd – Judah said to Tamar: Live as a Widow Until My Son Grows Up). So, it seems that even if all the men were married, the woman would remain a widow until someone else became of age to marry.

If the brother-in-law refuses (25:7-10): But if the brother-in-law does not want to take his brother’s widow, his brother’s widow is to go to the elders at the gate of justice and say, “My brother-in-law refuses to carry on his brother’s name in Isra’el – he is unwilling to perform a brother-in-law’s duty for me” (25:7). The brother of the deceased man could, however, refuse to take the widow as his wife, although he would have to go through a humiliating process in which everyone saw his selfishness in being more concerned for himself than for his extended family (verses 9-10). In the case of Ruth in the biblical book bearing her name, her deceased husband’s closest relative refused to marry her (see the commentary on Ruth Ba – Bo’az Obtains the Right of Redemption), so that Boaz, the next in line on the kinship list, was free to do so (see the commentary on Ruth Bb – Bo’az Redeems Ruth the Moabitess).

Then the elders of his town are to summon him and speak to him. And if he stands firm and says, “I do not desire to take her,” then his brother’s widow is to come to him in the sight of the elders, pull his sandal off his foot, spit in his face, and curse him saying: So, will it be done to the man who does not build up his brother’s house (25:8-9).⁵⁵¹ Spitting in the face is a strong symbol that someone deserves to be shunned (Numbers 12:14; Job 30:10). This legal action is called the chalitzah, and was essentially a renunciation of the heritage by a symbolic act. The action was not simply one of anger, but publicly reflected her feelings and those of the community about her brother-in-law’s refusal. Then his name is to be called in Isra’el “the House of the Pulled-off Sandal” (25:7-10). To go barefoot was a sign of distress and humiliation (Second Samuel 15:30; Isaiah 20:2-4).⁵⁵² In this way the man who refused was considered a worthless fellow. The embarrassment to him, along with the stigma of being known for his refusal, illustrates how God used social pressure to motivate His people to obedience.⁵⁵³

The reason why the brother might refuse to marry the widow probably is to be found in a desire for personal gain. If he married his brother’s widow and a male child was born, that child, who would legally be the son of the deceased man, would inherit his “fathers” property. In the absence of such a child, however, the surviving brother might hope to inherit the property of his deceased brother (Numbers 27:9 would apply only if the widow had no children at all, male or female). If such was his motive, he deserved the severe disapproval of the entire community.⁵⁵⁴ The B’rit Chadashah brings the same intense feelings to bear on believers by describing those who will not care for their families in need: If anyone does not provide for his own, especially those in his own house, he had denied the faith and is worse than an unbeliever (First Timothy 5:8).

Dear Heavenly Father, Praise You for being such a kind and caring Father for all. You even care for the orphan and the widow.  Pure and undefiled religion before our God and Father is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world. (James 1:27). I desire to live pleasing to You and so I will care for orphans and widows in their distress. I look forward to worshipping and praising Your name for all eternity in heaven. In Yeshua’s holy name and the power of His resurrection. Amen

Don’t Muzzle the Ox
25: 4

Don’t muzzle the ox DIG: What does “muzzle the ox” mean here? What is the rabbinic principle of “from lesser to greater,” and how does it apply here? What does it mean for a rabbi of a Messianic congregation or the pastor of a church? But more importantly, what does it mean for you?

REFLECT: Giving to ADONAI’s workers is giving to ADONAI. How are you doing in that regard? If you are doing great, praise God! If not so great, what needs to change so that you can honor those who feed you spiritually? Are you muzzling the Ox?

If men working for men should be paid for their labor, surely men working for God should be paid for theirs.

Deuteronomy 19:1 to 26:15 (to see link click Dl – The Social and Family Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

From 23:15 to 26:15, Moses deals with twenty real life situations that the nation would need to function in a godly manner, and valuable lessons for us today as well: number sixteen.

In ancient times, after the grain was harvested from the field the workers would lay the grain stalks on a threshing floor of a rock or packed earth. Then they would have oxen walk over the grain stalks while pulling a wood sledge with sharp objects on its bottom. This action would chew up the grain stalks and release the grain from the stalk (thereby leaving straw, chaff, and grain). The threshed material was then thrown up on broad flat forks into the air so that the wind would carry away the chaff and leave the grain. Muzzling the ox would prevent it from eating any of the grain. Moshe prohibited this practice. The wholeness of the covenant community extended even to its livestock.

The mitzvah not to muzzle the ox while it is threshing (25:4), breaking up the grain stalks for winnowing, stressed kindness and fairness to the animals that helped a person obtain his daily bread. While the animal is working, do not deprive him of his food. Just as no man was permitted to deny the gleanings of his crop for the poor (see Eq – Justice for the Poor), no man was to muzzle the ox while it was threshing. Love and kindness were to be shown to all God’s creatures (Deuteronomy 22:6-7; Proverbs 12:10).

Paul used this passage twice in the B’rit Chadashah to show that those who minister the Word of God to His people are also worthy of proper care. Paul does not allegorize or spiritualize this mitzvah. Just as ADONAI requires the fair treatment of a working animal, so do working human beings deserve fair consideration, including people who have given their lives to ministry. Paul uses a clear principle from this mitzvah in the time of Moshe. In both cases below Paul used a well-known rabbinic interpretation. It was argued that if one agreed with a lesser mitzvah, then a principle of greater, more important issues would also be true. In other words, the greater could be deduced from the lesser.

First: The principle of workers being paid for their work is merely according to human judgment. No, it is written in the Torah of Moses, “You shall not muzzle an ox while it is threshing.” Oxen were allowed to eat as they worked. That was their payment. Is it the oxen that concern God, or is He speaking entirely for our sake? Paul was saying that men should earn their living from their labor. Yes, it was written for our sake, because the one plowing ought to plow in hope and the one threshing in hope of a share in the crop. If men working for men should be paid for their labor, surely men working for God should be paid for theirs. This is the rabbinic principle from lesser to greater. Paul had every right to apply the principle to himself. If we sowed spiritual things into you, is it too much if we reap material things from you (First Corinthians 9:9-11)?

YHVH’s servants deserve to be supported well. There should not be a double standard, applying to Messianic rabbis, pastors, and missionaries a wage that is considerably lower than that set for those laboring in the world. We should pay them as generously as possible and leave the stewardship of that money up to them, just as we expect the stewardship of our own money to be left up to us.⁵⁴⁷

Secondly: The elders who lead well are worthy of honor and honorarium – especially those who work hard in the Word and teaching. For the Scripture says, “You shall not muzzle the ox while he is threshing,” and, “The worker is worthy of his wage” (First Timothy 5:17-18). The lesson is clear, Messianic rabbis and pastors of their flocks deserve to be paid generously. Our attitude toward animals will reflect our attitude toward mankind, and vice versa.⁵⁴⁸

Limits for Corporal Punishment
25: 1-3

Limits of corporal punishment DIG: Whose welfare is being protected here? Why? What rights and punishment does the guilty have? Why are they spelled out here? What was the procedure? What might have happened to a guilty person before Deuteronomy had been written?

REFLECT: Paul was flogged five times in this manner (Second Corinthians 11:24). What type of punishment would any of us today endure for the Lord? This will give us the opportunity for ministry. O Lord, give us the strength to do what we must do when the time comes.

To beat a man excessively would be to treat him like an animal, thus degrading him. This mitzvah does not focus on preventing this person’s death, but preserving his dignity.

Deuteronomy 19:1 to 26:15 (to see link click Dl – The Social and Family Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

From 23:15 to 26:15, Moses deals with twenty real life situations that the nation would need to function in a godly manner, and valuable lessons for us today as well: number fifteen.

The Code of Hammurabi (Law 202) permitted 60 lashes and later Assyrian laws permitted between 40 and 50 lashes. In the times of the B’rit Chadashah the Jews had settled on 39 lashes as a safeguard against going over the 40. The rabbis taught that the forty lashes corresponded to the number of days during which the Torah was communicated to Moshe. It has often been said that Yeshua’s flogging consisted of 39 lashes, but since He was flogged by the Romans and not the Jews, the number of lashes He received is unknown. Sometimes, the Romans were excessively cruel in their flogging.⁵⁴³

This mitzvah assumes a scenario in which at least two men have a dispute that they have brought before the appointed judges. The judges will find one of them guilty and one of them innocent. If the guilty man deserves punishment, the judge will order a penalty of a certain number of lashes.⁵⁴⁴ Punishment by beating was customary (Deuteronomy 22:18; Proverbs 10:13), and could be severe (Exodus 21:20-21); even here the limitation of forty lashes suggests that the practice may have run to much more in the earlier days before Deuteronomy was written. The radical nature of the mitzvah lies in the fact that all were treated equally before the courts; the possibility of a separate kind of treatment for slaves, in particular, cannot be found.⁵⁴⁵ It is sad that in the popular perception of the TaNaKh is so often vilified for the severity of its punishments, whereas this mitzvah, with its careful limitations and its explicit protection of the rights and dignity of criminals, is overlooked.⁵⁴⁶

Suppose there is a dispute between people and they approach the court, the judges hear their case, and declare one righteous and the other guilty. Now if the guilty one deserves to be flogged, the judge is to make him lie down and be flogged before him, with the number of lashes in proportion to his guilt. The flogging must be carried out in the presence of the judge; in this way, the judge was able to see that the sentence was carried out properly, and that the offender was not treated too leniently or too harshly. The punishment must fit the crime. Forty lashes were not the required penalty, but the maximum penalty. He may strike him 40 times but no more. Otherwise, he would beat him with too many a wound beyond these, and your brother would be degraded in your eyes (25:1-3). This mitzvah envisions the restoration of an offending member of the covenantal community to a dignified place among his people.

As believers, we must be ready to face the persecution of the world. It is already happening in many parts of the world. The hatred for the Jews, for all believers, and the Messiah whom we worship is increasing daily. Yeshua said: They will seize you and persecute you. Although originally spoken to the apostles, this should get our attention today. You must be on your guard. Must means to take precaution, lest persecution causes you to disavow the Messiah. John said it like this: Watch out that you do not lose what you have worked for, but that you may be rewarded fully. Anyone who runs ahead and does not continue in the teaching of Christ does not have God; but whoever continues in the teaching has both the Father and the Son (Second John 1:8-9). The Jews will hand you over to the [Lesser] Sanhedrins (see the commentary on The Life of Christ Lg – The Great Sanhedrin) and put you in prison, and secondly, the Gentiles will bring you before kings and governors on account of My name. This will result in an opportunity for ministry, for you will be witnesses to them and bear testimony to Me (Mark 13:9; Luke 21:12-13).

Dear Heavenly Father, Praise You that though You have limitless power and could wipe out anyone who sins immediately, You are patient. The Lord is not slow in keeping His promise, as some consider slowness. Rather, He is being patient toward you – not wanting anyone to perish, but for all to come to repentance (Second Peter 3:9). You draw all of mankind to Yourself (John 6:44-45).

Your wrath will come; but only after we are raptured into heaven to be with You. He who trusts in the Son has eternal life. He who does not obey the Son will not see life, but the wrath of God remains on him (John 3:36). How important it is to use the time you have given us on earth to love and follow You now, for there are no second chances after death. Death is final and seals our fate forever. And just as it is appointed for men to die once, and after this judgment, (Hebrews 9:27). I love You and desire to wisely use my time, money, and thoughts to Your honor. In Yeshua’s holy name and His power of resurrection. Amen

Justice for the Poor
24: 17-22

Justice for the poor DIG: How were the disadvantaged to share in the blessing of the Land? What was the three-fold command? Was this a hand-out? Why? Why not? What was the responsibility of the farmer? Was this merely charity? Why? Why not?

REFLECT: What would it be like to live in a society like the one described here? How do you leave the gleanings from your bounty for the poor and helpless? What happens in your life when you start thinking about others? Who is looking at you and will notice this viewpoint?

ADONAI made sure that the outsider, the orphan, and the widow, though not owning any land for themselves, might share in the blessings of the Land.

Deuteronomy 19:1 to 26:15 (to see link click Dl – The Social and Family Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

From 23:15 to 26:15, Moses deals with twenty real life situations that the nation would need to function in a godly manner, and valuable lessons for us today as well: number fourteen.

Justice towards defenseless people, such as the outsider (the alien resident), the orphan, and the widow, is a classical theme of all ancient moralists whether in Egypt, Canaan, or Isra’el. The TaNaKh insists that the protection of the weak is a duty not only for kings (Psalm 72:12-14), but also for the whole society (Deuteronomy 10:18, 27:19; Exodus 23:11; Leviticus 19:33; and Proverbs 22:22). The reason for such concern for the weak and vulnerable is that Isra’el was once a helpless slave in Egypt, and ADONAI redeemed her.⁵³⁵

Justice for all (24:17-18): You are not to twist justice (Hebrew: mishapt, meaning the rights of) for an outsider or orphan, and you are not to take a widow’s coat, her blanket at night, as collateral. This obviously applies to legal justice, legal rights, and therefore highlights the importance of treating the cases of the poor with equal care and justice. But mishapt has a broader meaning than courtroom justice, and includes a person’s rights in general. The mitzvot that follow are thus a matter of rights, and not hand-outs. But you are to remember that you were a slave in Egypt, and ADONAI your God redeemed you from there. Therefore, I am commanding you to do this thing (24:17-18).

A share of the Land for all (24:19-22): The topic of the socially disadvantaged continues with this threefold command, which gives them a stake in the three typical crops in the Land. The underlying idea of this mitzvah is that all members of the covenant community have rights (see Eh – Compassion for Travelers), and are, in principle, to a share in the blessings of the Land, which ultimately is given to the people as a whole.⁵³⁶

When you reap your harvest in your field and have forgotten a sheaf in the field, you are not to turn back to get it. A sheaf was a very large thing to forget. So, if you ignored the sheaf, it probably meant that your bounty was so great that you really didn’t need it. It meant that it wasn’t as important to you as it was to others. This person was too busy gathering all his blessings. And that sheaf was either forgotten or ignored. This commandment was concerned with the proper distribution of goods. The Torah always brings mankind to think about the welfare of his or her neighbors and to share with them (see the commentary on Ruth Aq – Ruth Gleans in the Field of Bo’az). It is for the outsider, for the orphan and for the widow – in order that ADONAI your God may bless you in all the work of your hands (24:19). That is the core of the commandment. If everyone obeyed this mitzvah, everyone would have been satisfied; there would be no hoarding and no waste.⁵³⁷

When you beat your olive tree, one of the ways of gathering olives, you are not to search through the branches afterward. It is for the outsider, for the orphan and for the widow (24:20). It was mercifully ordered that the Israelites should give the olive trees but one beating, leaving for the poor all the fruit that did not fall off the first time.⁵³⁸ So, those who did not, for various reasons, have a share in the ownership of the Land, were still to be given the chance to share in the blessing of the Land as the abundance of the true landowner.⁵³⁹

When you harvest your vineyard, you are not to pick over it afterward. It is for the outsider, for the orphan and for the widow (24:21). The resident aliens who came to live in the land of Isra’el knew that they would never go hungry. And in turn, Isra’el became a safer place because people did not have to steal and rob to eat. The orphan and widow were always taken care of.⁵⁴⁰ In this way the needy were not reduced to the humiliation of begging or seeking welfare. They could still work for their food.

In Isra’el, such gifts offered to the poor of the Land were really offerings to ADONAI. The farmers, who had allowed some produce to remain, were not simply being charitable to those less fortunate than themselves; they were expressing their gratitude to God, who had brought them out of the slavery of Egypt and given them a Land of their own.⁵⁴¹ You are to remember that you were a slave in the land of Egypt. Therefore, I am commanding you to do this thing (24:22).

If the resident alien, the orphan, and the widow of Deuteronomy have anything in common with the legal immigrant, the homeless, the single parents, and the aged of today, then it is clear that our society is guilty of twisting justice from many people. The picture we see here in Deuteronomy is a caring society with an understanding of moral and social values. And God was at the center of it. Today, while many people are doing their best to help the vulnerable, in general, we have lost our way. The gods our society worship, though unrecognized as gods, are not the gods of the Exodus. The gleanings for the poor are, accordingly, very lean indeed.⁵⁴²

Dear Heavenly Father, Praise You that though there is a special love for Isra’el, Your first born, You also allow into Your heavenly kingdom the Gentiles who love and follow You. No longer are the Gentiles aliens, but are fellow citizens with Isra’el because of Yeshua’s breaking down the middle wall of separation.

You were dead in your trespasses and sins. At that time, you walked in the way of this world, . . .Therefore, keep in mind that once you – Gentiles in the flesh – were called “uncircumcision” by those called “circumcision” (which is performed on flesh by hand). At that time, you were separate from Messiah, excluded from the commonwealth of Isra’el and strangers to the covenants of promise, having no hope and without God in the world. But now in Messiah Yeshua, you who once were far off have been brought near by the blood of the Messiah. For He is our shalom, the One who made the two into one and broke down the middle wall of separation. Within His flesh He made powerless the hostility . . . and to reconcile both to God in one body through the cross – by which He put the hostility to death. And He came and proclaimed shalom to you who were far away and shalom to those who were near –  for through Him we both have access to the Father by the same Ruach. So then, you are no longer strangers and foreigners, but you are fellow citizens with God’s people and members of God’s household. . . In Him, you also are being built together into God’s dwelling place in the Ruach (Ephesians 2:1a, 11-14, 16-19, 22).

For if you confess with your mouth that Yeshua is Lord, and believe in your heart
that God raised Him from the dead, you will be saved.  For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation. For the Scripture says, “Whoever trusts in Him will not be put to shame.”  For there is no distinction between Jew and Greek, for the same Lord is Lord of all – richly generous to all who call on Him (Romans 10:9-12). Praise you dear Father that Gentiles who love and confess Yeshua as Lord, are no longer aliens but part of the household of God! You are so awesome! In Yeshua’s name and His power of resurrection. Amen

Personal Responsibility
24: 16

Personal responsibility DIG: How does this mitzvah protect the vulnerable? In what way are individuals held responsible for their own sin? What was the difference between what Moses was saying in Leviticus, and what he is now saying in Deuteronomy?

REFLECT: Have you ever been punished for something that your parents, or brothers or sisters did? Do you remember the sense of injustice you felt? Did you ever get them in trouble for something that you did? That is what ADONAI is trying to avoid here?

The Torah continues to protect the vulnerable by declaring that individuals are responsible for their own sin.

Deuteronomy 19:1 to 26:15 (to see link click Dl – The Social and Family Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

From 23:15 to 26:15, Moses deals with twenty real life situations that the nation would need to function in a godly manner, and valuable lessons for us today as well: number thirteen.

Though personal responsibility was the norm in the law codes of the ancient Near East, in some cases a son was put to death for his father’s sins. Therefore, in the case where a careless builder caused a death of the son of the owner of the house when the house collapsed, the son of the builder was put to death (Code of Hammurabi, Law 230). Moses, however, forbid such a practice.⁵³¹ This mitzvah is sometimes confused with the idea that God’s punishment extends to the third and fourth generation (Exodus 20:5-6; Deuteronomy 5:9-10), but those statements do not have the court of law as their setting. The book of the Covenant (see the commentary on Exodus Dv – The Book of the Covenant) shows that the sin of a father will have bad effects on the next generation of his family, but does not actually involve them in his punishment (Exodus 22:23).⁵³²

Many crimes in the Torah of Moses were punishable by death. But ADONAI does not hold innocent people responsible for another’s sin. Fathers are not to be put to death for children (24:16a). This mitzvah is concerned with protecting the vulnerable – in this case the relatives of one found guilty of a capital offense, who, though personally innocent, might be exposed to community anger or vengeance. This is a principle, as some have claimed, that does not come to light in Isra’el in a later period, but is fundamental to their earliest recorded mitzvot, such as the Book of the Covenant. This mitzvah, like that in Exodus 21:31, excludes “collective punishment,” or the execution of parents along with their guilty children in normal judicial proceedings.⁵³³

And children are not to be put to death for fathers – each one is to be put to death for his own sin (24:16b). Special praise was given in a later day to King Amaziah, when, in obedience to this mitzvah, he did not execute the children of his father’s assassins, as was the custom done by Near Eastern monarchs. He trusted YHVH to control those potential rebels. Once the kingdom was established in his hand, he killed his courtiers who had assassinated his father the king. However, he did not execute the children of the assassins, keeping what is written in the Torah of Moses, where ADONAI commanded saying, “the fathers will not be put to death for the children, nor the children be put to death for the fathers; but each one will be put to death for his own sin” (Second Kings 14:5-6).⁵³⁴

A father’s treachery can have far-reaching effects on succeeding generations, and people can experience the consequences of sin without having committed the sin that brought about those consequences. Ha’Shem holds individuals responsible for their own sin. An unfaithful response would bring godly discipline. Deuteronomy is the first book to introduce this concept. In Leviticus, Moses was saying, “Don’t do wrong, because Ha’Shem says not to.” However, in Deuteronomy, he is saying, “Don’t do wrong, because Ha’Shem will discipline you if you do.” A transition is made from the collective to individual discipline here in this verse.

Dear Heavenly Father, Praise You that though You do deal with nations as a whole for blessings and punishment (Genesis 15:16, 18; Leviticus 26), yet You have made the entrance into Your holy heaven an individual choice. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12). For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation (Romans 10:9-10). He who trusts in the Son has eternal life. He who does not obey the Son will not see life, but the wrath of God remains on him. (John 3:36).

Family and friends may laugh or persecute Your followers, yet it is well worth the times of trial to love and follow You by loving You and believing on Yeshua’s death and resurrection as the only way to enter Your holy heaven. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). These times will be over soon and for all who love You, an eternity of only joy awaits them. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). Looking forward to an eternity of peace and joy, praising and worshipping you forever! In Yeshua’s holy name and the power of His resurrection. Amen

Protection for Hired Workers
24: 14-15

Protection for hired workers REFLECT: Two-thirds of the world’s population has horrific working conditions. Employers keep workers only up to the point at which they would get benefits, then lay them off with impunity. Small firms with a few workers are forced out of business by large firms who deliberately delay payment of bills for work done. Part-time workers are denied many benefits. It seems we need the moral force of Torah’s mitzvot today? Yes? No? Why not?

The compassion or affliction that God’s people heap upon the poor in their midst serves as a clear indicator of their loyalty to ADONAI, or their commitment to rebellion.

Deuteronomy 19:1 to 26:15 (to see link click Dl – The Social and Family Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

From 23:15 to 26:15, Moses deals with twenty real life situations that the nation would need to function in a godly manner, and valuable lessons for us today as well: number twelve.

The interest in economics continues with this mitzvah regarding the proper treatment of workers. Conditions needed to be fair so as not to take advantage of hired day workers. These were people who had no permanent employment, but were hired for short-term jobs, and were often paid a daily wage. They were, therefore, more valuable and easily exploited than slaves, for whom owners had a legal and economic duty of care.

You are not to take advantage of a hired worker who is poor and needy, namely, those who have no property, are destitute, and are experiencing some kind of affliction, whether he is from your brothers or the outsiders in your land within your town gates (24:14). The prophets in the TaNaKh often refer to the oppression of the poor and needy, orphans, widows, and aliens (all of whom existed at the fringe of society) as the classic indication of a life of covenantal treachery. An Israelite could generally obey the Torah’s mitzvot and appear to YHVH. However, God is always interested in the condition of His people. He has told you, O man, what is good, and what ADONAI is seeking from you; to practice justice, to love mercy, and to walk humbly with your God (Micah 6:8).⁵²⁸

Just as the lender should return the coat to a debtor by sunset (see En – Collecting a Pledge), Israelite employers must pay their hired workers by the same time. On that day you are to give him his wages – the sun is not to set on it – for he is poor and sets his heart on it. Since daily pay was essential for daily food, any delay in payment meant immediate hunger for the worker and his family. Hence the urgency seen here, and the point of the generosity of the vineyard owner, whose decision to pay a day’s wages for an hour’s work recognized the need of the man who had to feed his family regardless of how long he worked (see the commentary on The Life of Christ Il – The Parable of the Rich Young Ruler: The Parable of the Landowner).

It would have been easy for a wealthy employer to withhold the poor man’s wages. But the employer was to remember that Isra’el was at one time oppressed by Pharaoh until she cried out to the LORD (Exodus 2:23 and 3:9). Likewise, if the poor man should cry out to ADONAI, the employer might find himself judged as Pharaoh was.⁵²⁹ Otherwise, he will cry out against you to ADONAI, and you will have sin on you (24:15). When an employer failed to pay his worker on the day he worked, the sin was his to bear. This violated the care for the covenant community so prevalent in Deuteronomy. Not only that, workers’ rights were also God’s concern. Horrible working conditions and failure to pay were, and are, not just social problems. They are sins against YHVH. For this reason, the prophets in the TaNaKh directed the judgment of Ha’Shem against those who failed to pay workers properly and on time (Jeremiah 22:13ff and Isaiah 58:3b), and an apostle in the B’rit Chadashah could do the same with equal vehemence (James 5:4).⁵³⁰

Dear Heavenly Father, How wonderful that You are the powerful King of kings and Lord of lords (Revelation 19:16), You have a kind heart for the lowly and poor. Praise You that a poor person has someone to cry out to, and you listen and hear.  Do not be anxious about anything – but in everything, by prayer and petition with thanksgiving, let your requests be made known to God (Philippians 4:6). You promise Your children (John 1:12) something much better than prosperity on earth. You promise us a loving fatherly relationship with You where You take care of our needs, not necessarily our wants but You will supply what we need. For whatever circumstance I am in, I have learned to be content.  I know what it is to live with humble means, and I know what it is to live in prosperity. In any and every circumstance I have learned the secret of contentment – both to be filled and to go hungry, to have abundance and to suffer need.  I can do all things through Messiah who strengthens me (Philippians 4:11c-13).

You also promise those who love and follow You to never suffer shame but to have eternal life with you in heaven forever and ever! For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation.  For the Scripture says, “Whoever trusts in Him will not be put to shame.”  For there is no distinction between Jew and Greek, for the same Lord is Lord of all – richly generous to all who call on Him (Romans 10:9-12). What joy and peace it is to know, love and to follow You! In Yeshua’s holy name and His power of resurrection. Amen

Collecting a Pledge
24: 10-13

Collecting a pledge DIG: What was the purpose of this mitzvah? What is a pledge? Why return it quickly? What happened if the loan was not repaid? Who was this mitzvah supposed to protect?

REFLECT: How relevant is this mitzvah to you three-thousand years later? Do you think the answer to exploitation in the world is charity? What is more important than material help?

The dignity of the borrower was preserved by prohibiting the lender to enter his house and take anything he might want as a pledge.

Deuteronomy 19:1 to 26:15 (to see link click Dl – The Social and Family Mitzvot) deals with individual mitzvot, and to today’s readers they might appear irrelevant at first, but the very principles behind these commandments were the ones that have brought dignity to mankind. We need to examine these mitzvot in depth to discover the spirit in which they were given, so that we can still live in obedience to God’s Word today. For example, in Numbers 18, the Israelites were to bring their tithes to the Tabernacle because the priests and Levites had no inheritance. But today we have no Temple and no priesthood; however, we bring our tithes to our place of worship. That is the spirit of the mitzvah.

From 23:15 to 26:15, Moses deals with twenty real life situations that the nation would need to function in a godly manner, and valuable lessons for us today as well: number eleven.

The concern for the poor continues here, picking up a similar theme found earlier (see Ek – Take No Millstone as Collateral). Deuteronomy is determined to protect the poor, not only from commercial exploitation (see Ef – Don’t Gouge Your Brother), not only from life-threatening pressures from lenders, but even from the invasion of their personal property. Poverty robs a person of so much, but the poor should be allowed to control what they still own, and should be given respect in their own homes. These verses are typical of Deuteronomy’s blend of realism and challenge. They accept the reality of poverty and debt, and necessity of loans. But they seek to lessen the harshness of that reality by instilling a heart of compassion and respect. While not enforceable, it insisted on preserving the humanity and dignity of every member of the covenant community.⁵²⁵

While loans with interest were forbidden to fellow Israelites, it was permitted to take some kind of pledge, held as security as a promise to repay the loan. If the loan was not repaid, the lender would keep the pledge. However, the lender was to honor the privacy of the borrower. His property was still his property and worthy of respect. When you make any kind of loan to your neighbor, you are not to go into his house to get his pledge. You are to stand outside, and the man to whom you are making the loan is to bring the pledge outside to you (24:10-11). The fact that a person was owed something didn’t give him the right to go into his house. The lender should allow the debtor to bring the pledge out to him rather than himself digging through the man’s possessions in search of something he might find adequate.⁵²⁶ The lender was compelled to accept it, whether pleased with it or not.

 It seems that an article of clothing was the most common thing used as a pledge. If he is a poor man, and gives you his coat as a pledge, you are not to hold on to it. You must certainly restore the pledge to him when the sun sets, so that he may sleep in his coat and bless you. If the borrower was so poor that all he could offer as a pledge was his coat, which served as a blanket at night, then the lender was to return it to him before nightfall. This is an expansion of a mitzvah found earlier, “If you take your neighbor’s coat as a pledge, return it to him before the sun goes down, because his coat is the only covering he has for his body. What else will he sleep in? When he cries out to Me, I will hear, for I am gracious (Exodus 22:25-26).

Not only would the poor man thank him for the compassionate treatment, but also ADONAI, his God, would regard such conduct as righteous (24:12-13).⁵²⁷ The effect was to extend the concept of being blameless in a court of law. YHVH Himself was the Judge, and the lender who respected the spirit of the mitzvah, received a verdict of innocence. God was, and is, watching. How we treat each other means something to Him, because He cares for us.

Dear Heavenly Father, How loving and kind You are! You are extremely powerful and can conquer anyone You want. Someday You will wipe out with the sword of Your mouth all the kings of the earth and their armies that come to make war against you (Revelation 19:11-21). Though You have all power, yet You use Your power only in fair and righteous ways and You have concern for the poor. Praise Your heart attitude of being loving and kind is more important than getting a ton of money by unkind ways. Pure and undefiled religion before our God and Father is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world (James 1:27). We worship You and look forward to praising Your great name forever in heaven. In Yeshua’s holy name and His power of resurrection. Amen