Treat Fugitive Slaves Kindly
23: 15-16

Treat fugitive slaves kindly DIG: Who were these slaves? Where did they come from? Why couldn’t they be Jewish slaves? What would normally happen to a runaway slave? What would happen to anyone harboring a runaway slave? How were fugitive slaves supposed to be treated in Isra’el? What opportunity would that present to them? How would a treaty requiring the return of runaway slaves affect Isra’el’s relationship with ADONAI?

REFLECT: How do you treat strangers or people in need? How do you view them? When you see them standing on the street corner begging for food, does that make you angry? Or does it melt your heart? How do you determine true need from a scam? When was the last time you were in need? Who helped you out at that time? Who can you help this week?

Contrary to the slave laws of all the nations surrounding Isra’el, ADONAI demanded that His people treat fugitive slaves kindly, for the Jews had once been slaves themselves.

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 one.

A. Do not hand him over: If a slave has taken refuge with you, do not hand him over to his master (23:15 NIV). The slaves in view here would not be Jewish, because the Jews were not allowed to enslave their brothers and sisters. Jewish servants would either be released in the Year of Release, or would agree to serve willingly for life (see Cy – The Year of Release). But contrary to the laws of other nations, this mitzvah allowed the Jews to harbor fugitive slaves and protect them. The prohibition against returning foreign slaves illustrated part of Isra’el’s unique witness before the goyim. After all, YHVH delivered His covenantal people from slavery in Egypt and never returned them to their Egyptian master – Pharaoh.⁴⁹⁹

This was an astounding mitzvah. It was dramatically opposite to the whole thrust of slave laws in other ancient Near Eastern law codes, and indeed, in the laws governing slavery in more modern times. The normal, common rule in such laws was that any slave who ran away was subject to extreme penalties (sometimes even death). And in the Code of Hammurabi, a person who harbored a runaway slave was put to death. Therefore, this mitzvah was in direct conflict with the normal slave law at the time, which would have insisted on returning the runaway slave to his master.⁵⁰⁰

Dear Heavenly Father, You are amazing! Praise Your power and love which freed Your people Israel, from Egyptian slavery. Praise You that again Your mighty power freed us from the power of sin and death by your victory at the cross and at the resurrection tomb. What then? Shall we sin because we are not under law but under grace? May it never be! Do you not know that to whatever you yield yourselves as slaves for obedience, you are slaves to what you obey – whether to sin resulting in death, or to obedience resulting in righteousness?  But thanks be to God that though you were slaves of sin, you wholeheartedly obeyed the form of teaching under which you were placed; and after you were set free from sin, you became enslaved to righteousness (Romans 6:15-18).

We joyfully call You our Lord and submit to Your rule in our lives. You are a wonderful, kind and loving Master and Father and we are so grateful for Your giving us salvation that we might live with You forever, praising and glorifying Your holy name forever! 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. Praise Your love and holiness. In Yeshua’s holy name and His power of resurrection. Amen

B. Treat them kindly: Let him live among you wherever he likes and in whatever town he chooses (23:16a). It is remarkable that the slave was given the freedom to choose his own place of residence in words that echo precisely the sanctuary . . . place ADONAI chose to dwell (Deuteronomy 18:6). When the phrase the place ADONAI chooses is used so extensively in Deuteronomy to point to the sanctuary where YHVH would place His Name, and it is used in connection with the free choice of a slave, it has deep theological and personal meaning.

This short mitzvah is important for the indirect light it sheds on the political implications of the covenant between YHVH and Isra’el (see Ah – Treaty of the Great King). In suzerain treaties of the ancient Near East, provisions were made for the extradition of various types of fugitives from one country and their return to their country of origin. Isra’el, however, was not to have such treaties, at least in relation to runaway slaves. To do so would be to imply a treaty with a foreign power would undermine the total commitment required of Isra’el with her treaty with ADONAI. Therefore, this mitzvah not only provided sanctuary for runaway slaves (such as the Israelites had been themselves in their recent past), but also preserved the sanctity of the treaty with YHVH.⁵⁰¹

A. Do not oppress him: Do not oppress him (23:16b NIV). Jewish masters were not allowed to abuse their slaves so that they would want to flee. Those refugees come from other surrounding nations, and assisting them would give the Jews the opportunity to tell aliens about the God of Abraham, Isaac, and Jacob.⁵⁰²

Paul says to us: Thanks be to God that though you were slaves of sin, you wholeheartedly obeyed the form of teaching under which you were placed; and after you were set free from sin, you became enslaved to righteousness (Romans 6:17-18). People are either slaves to sin and the Adversary or to righteousness and God. Now that you have been set free from the slavery of sin and death, how can you help others to also escape?

Purity in the Military Camp
23: 9-14

Purity in the military camp DIG: How were the Israelite soldiers to treat the land in the military camp? Why? What did the Israelites carry into battle that the pagan nations did not? What is the difference between uncleanness and sin? How are they the same? How did ADONAI walk in the midst of the military camp? What did it mean to the Israelites if the Ark was captured?

REFLECT: As you put on the armor of God (Ephesians 6:10-17) every day, and go out to fight for His holiness and Kingdom in the world, how pure is your camp? Do you live your life as if ADONAI is always with you, seeing and hearing everything you do and say? Why? Why not? Is there anywhere you can go and escape His presence? Is that a good thing? Why? How do you keep your family, church, or community clean?

The purity in the military camp outside of Isra’el needed to be treated as pure as the land inside Isra’el. For ADONAI, the Holy One was in their midst.

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.

This section applied to Isra’el’s soldiers when they were encamped away from home. The basic principle was that they would treat their camp as they would treat their land at home, for ADONAI was with them, even on the battlefield, walking in their midst. The idol-worshipping nations believed that they left their gods behind when they went to another country. But Isra’el’s God was always with them, for He is the God of the earth. If a soldier had become unclean at home, he would have to leave the community, wash, and return the next day, and that same rule applied in the military camp.⁴⁹⁶

Dear heavenly Father, Praise You that you are with Your children wherever they go. We don’t have You with us only when we are worshipping or reading Your Word. From the time we wake up in the morning till when we go to sleep at night and wherever we go during the day, we are so thankful that You are with 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 Sheol, 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 103:1-12). We love to make time during our day to talk to You, to praise You and to love on You. You are the most wonderful Father! In Yeshua’s holy name and His power of resurrection. Amen

When you go out as an army camp against your enemies, you are to guard yourself from every evil thing. The noun evil thing (Hebrew: ra), has a wide semantic range, but generally doesn’t refer to something that is morally evil as to something that is unclean or unbecoming. In the first example: If there is among you a man who is not clean from an involuntary nighttime emission (Leviticus 15:16), which made him unclean, he is to go outside the camp – he may not reenter the camp. Now toward evening he is to bathe in water, and when the sun sets, he may reenter the camp. In the second example: There is to be a place at hand for you outside the camp, and you are to go there outside. You are to have a shovel for yourself among your weapons. When you relieve yourself, you are to dig a hole first and afterwards cover your excrement (23:9-13).

The reason for such ritual cleanliness is now given: For ADONAI your God walks in the midst of your camp, to rescue you and to give your enemies over to you. Therefore, your camp must be holy, so that He does not see anything indecent among you and turn away from you (23:14). The LORD walked in the midst of the Israelite camp as the commander of ADONAI’s army (Joshua 5:14). As the God who will go before them and fight for them, He travels with them everywhere they go as His army.

Even though God’s presence is often associated with the Ark of the Covenant (see the commentary on Exodus Fr – The Ark of the Covenant in the Most Holy Place: Christ at the Throne of Grace), it is not necessary to conclude that the Ark traveled with the fighting men of Isra’el to every battleground. There is no evidence in later biblical passages that the Ark was transported with the army when it conducted military campaigns. The use of the verb walks (Hebrew: from the root halak) equates YHVH’s walking among and with Isra’el with the exercise of His sovereignty (Genesis 3:8; Job 22:14). Wherever God walks, He walks with absolute authority.⁴⁹⁷

And because YHVH’s presence in the camp was the Ark, no unholy thing could be tolerated. Anything indecent could turn the LORD and His promise of victory away from Isra’el’s military camp. On the one hand, in the days before the Ark had a permanent resting place, it was the visible sign of the presence of God when Isra’el went to war. When it arrived in the Israelite camp, the Philistines said: God has come into the camp (First Samuel 4:7). On the other hand, the capture of the Ark was regarded as the loss of God’s presence when it was on the battlefield. When Eli learned that the Ark had been taken by the pagan Philistines, he fell backward from his seat, broke his neck, and died. Now his pregnant daughter-in-law, Phinehas’ wife, learned that the Ark of God was captured and that her father-in-law and her husband were dead, crouched down and gave birth to a son because she was seized with labor pains. As she was dying, she named the child, appropriately enough, Ichabod (Hebrew from the root I-kabod, meaning there is no glory), saying: The Sh’khinah glory (see the commentary on Isaiah Ju – The Glory of the LORD Rises Upon You) has departed from Isra’el, for the Ark of God has been taken (First Samuel 4:18-22). So, the presence of the Ark in the camp signified that God was present.

No matter where we go, ADONAI goes with us, and we must not think that we can disobey Him and get away with it. God encourages us to “keep away from everything impure.” Whether we’re on vacation or away from home on business, the Lord watches us and desires us to be as careful in the light of day or in the darkness of night.⁴⁹⁸ David said it this way: 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 dawn and settle on the other side of the sea, even there Your 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, for night is as bright as day – darkness and light are alike (Psalm 139:7-12).

Purity in Public Worship
23: 1-8

Purity in public worship DIG: Which non-Israelites could enter the worshipping assembly? Who is excluded, and why? How did Ruth, a Moabitess, and the great grandmother of King David, end up being included in the genealogy of Yeshua (Matthew 1:5)? Why were foreigners excluded? Why treat the Ammonites and the Moabites differently than the Edomites and the Egyptians? What will happen to these four countries in the far eschatological future?

REFLECT: Who seems to be excluded from your place of worship? Who is most welcomed? Why? What guidelines does this chapter give believers for inclusion and exclusion? How has Yeshua changed the “membership” of the worshipping assembly? What do you learn about hospitality from these verses? How do you feel about the mercy shown to Edom and Egypt during the near historical future, and the judgment shown to Edom in the far eschatological future? Why was Edom ultimately left as a smoldering wasteland inhabited with demons during the Millennial Kingdom?

Ha’Shem had the right to determine who could enter His holy nation.

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.

Dear Wise and Great Heavenly Father, Praise You that You loving control all who may enter Your holy heaven. Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and those who enter through it are many.  How narrow is the gate and difficult the way that leads to life, and those who find it are few (Matthew 7:13-14)? Praise You for opening the door to heaven to all who love You (Matthew 22:37-38) thru the sacrificial death of Yeshua Messiah (Second Corinthians 5:21).

Yet though You open heaven’s door, it is not open for just anyone who wants to walk in it into heaven. Not even by doing many good deeds in Your name can someone enter heaven. Many will say to Me on that day, “Lord, Lord, didn’t we prophesy in Your name, and drive out demons in Your name, and perform many miracles in Your name?”  Then I will declare to them, “I never knew you. Get away from Me, you workers of lawlessness” (Matthew 7:21-23)! Those who love You will make You their Lord and willing confess You as their Lord, and they will joyfully enter heaven’s gates. 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).

You are merciful and gracious to provide righteousness for all who love You. You are wise to deny salvation to those who deny your Lordship of their lives.  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). I love You and look forward to worshipping and praising you for all eternity! In Yeshua’s holy name and His power of resurrection. Amen

It was a privilege to be a member of the Jewish nation and share in the blessings of God’s covenant. The word community here, refers to the worshipping assembly, and not the nation as a whole. Gentiles could live within Israelite territory, but that didn’t give them the right to share in the feasts and other religious events. Gentiles who submitted to circumcision and confessed YHVH as the true and living God could become proselytes, but some of them were excluded for various reasons.⁴⁹⁰

Like the mitzvot of uncleanness (Leviticus Chapters 12-15), these did not exclude an individual because of his or her own specific moral sin. Rather they had a teaching, or symbolic function. Furthermore, exclusion from the worshipping community did not prevent an individual from believing in ADONAI and being one of the righteous of the TaNaKh. The treatment of Ruth is a good example of this. Her treatment by Boaz, along with the other Israelites of Bethlehem demonstrates that the mention of Moabites here was never meant to exclude one who said: Your people will be my people, and your God my God (Ruth 1:6). It may be that a reason for her acceptance, and eventually her inclusion within the genealogy of David, is that her people showed hospitality to the family of Elimelech and Naomi in their need and distress.⁴⁹¹

Eunuchs (23:1): No one with crushed or cut-off genitals is to enter the community of ADONAI (23:1). Priests laboring under any personal defect were not allowed to officiate in the public service; they might be employed in some inferior duties about the sanctuary but could not offer any sacrifices (Leviticus 21:16-23). Therefore, the men entering the nation had to be free from this defect. The practice of castration in the ancient Near East was sometimes done for entry into particular forms of government service. But eunuchs might have been barred because self-inflicted castration was a feature of certain pagan religious rites that Isra’el utterly rejected.⁴⁹² The prophet Isaiah, however, looked into the far eschatological future when eunuchs would be welcomed into the Kingdom and be blessed of God (see the commentary on Acts Bb – An Ethiopian Asks about Isaiah 53). We can rejoice today that physical blemishes and limitations are not a barrier to faith in Yeshua Messiah and participation in the blessing of the B’rit Chadashah.⁴⁹³

Illegitimate children: (23:2): No one born of forbidden relations (Hebrew mamzer, meaning incest) is to enter the community of ADONAI. The exact definition of a mamzer is not clear, but it could refer to children born of incestuous relationships (22:29), those born to cultic prostitutes (23:17-18), or the offspring of a marriage between an Israelite and a foreigner (7:3). In that case, the children would have been born into a pagan religion, and therefore would be an abomination in the eyes of the Israelites and YHVH. A person, or his descendants, in this category could never (meant by the figure of speech even to the tenth generation) enter the community of ADONAI (23:2). Again, the stringent punishment inflicted on such a person would help deter Israelites from performing such acts, or entering a marriage with anyone who had.⁴⁹⁴

The Ammonites and Moabites (23:3-6): The Ammonites and Moabites are also permanently barred from participation in worshiping assembly. No Ammonite or Moabite is to enter the community of ADONAI – even to the tenth generation (an expression meaning forever) none belonging to them is to enter the community of ADONAI forever. The Ammonites and Moabites were the descendants of the incestuous relationships between Lot and his two daughters (see the commentary on Genesis Fb – Let’s Get Our Father to Drink Wine and then Lie With Him). They were banned from the worshipping assembly because of their treatment of Isra’el during her wilderness wanderings. They did not meet you with bread and water on the way when you came out from Egypt, and because they hired against you Balaam son of Beor from Petor of Aram-naharaim to curse you. But ADONAI your God refused to listen to Balaam, and ADONAI your God turned the curse into a blessing for you because He loves you. You are never to seek their shalom or welfare all your days (23:6-8).

In contrast to customary ancient Near Eastern hospitality, the Ammonites offered no common courtesies to the Israelites when they passed through that region. Even worse, the Moabites hired Balaam to curse God’s people (Numbers 22:5-6). Though their efforts were unsuccessful (Numbers 23:5-12 and 26, 24:13). Not only were the Ammonites and Moabites excluded from participation in YHVH’s assembly, but the Israelites were also prohibited from entering into any political or economic relationships with them.⁴⁹⁵ These facts confirm that from the very beginning, they had been, and would continue to be, adversaries of the LORD and His people. These verses are not mitzvot style, but are woven in among these to explain the reason for the exclusion of Ammon and Mo’ab.

The Edomites and the Egyptians (23:7-9): The treatment of the Edomite people was more lenient, they could enter the worshipping assembly in the third generation, since they were descended from Esau (Genesis 36:40-43), Jacob’s brother. You are not to detest an Egyptian, for you were an outsider in his land. The children born to them – the third generation – may enter the community of ADONAI (23:7-9). It is notable that Isra’el’s historical memory dates back to before their slavery in Egypt, and rewarded the original hospitality offered by Pharaoh to Jacob and his family who came down to Egypt for grain (see the commentary on Genesis Kp – Jacob Settled in Goshen). Therefore, for varying reasons, in the near historical future, the Edomites and the Egyptians would be treated differently than the Ammonites and the Moabites.

But in the far eschatological future, things would be very different. During the Messianic Kingdom, because of the grace of God, Mo’ab, or present-day central Jordan, will suffer destruction during the Great Tribulation, but it will not be total (see the commentary on Jeremiah Dl – The Punishment and Restoration of Mo’ab). Those who survive will repent and a faithful remnant will live during the Messianic Kingdom (see the commentary on Isaiah Dw – The Hope of Mo’ab’s Salvation). Therefore, peace will come between Mo’ab and Isra’el by means of a partial destruction that will lead to a national regeneration of Mo’ab. Consequently, there will be a saved nation called Mo’ab during the Millennial Kingdom.

Ammon, or modern northern Jordan, will also suffer partial destruction during the Great Tribulation, and become a possession of Isra’el. But their destruction will not be total. A believing remnant will survive and believe that Yeshua is the Messiah (see the commentary on Jeremiah Dm – A Message About Ammon). Consequently, peace will come between Isra’el and northern Jordan by the means of a partial destruction, followed by their conversion. As a result, there will be a saved nation in the Messianic Kingdom called Ammon.

To summarize, peace will come between Isra’el and the three parts of modern Jordan by means of destruction, but not all to the same degree. Edom, in southern Jordan, will suffer total destruction by the people of Isra’el (Ezeki’el 25:12-14), and there will be no nation called Edom in the Millennial Kingdom (see the commentary on Isaiah Gi – Edom’s Streams Will Be Turned into Pitch). Founded by the descendants of Jacob’s twin brother Esau, it is especially condemned for their hatred of Isra’el (Jeremiah 49:7-13; Ezeki’el 35:1-9; Obadiah 5-21). Edom’s sin against Isra’el is the greatest because she betrayed her family. Both Mo’ab, or central modern Jordan, and Ammon, or northern modern Jordan, will suffer partial destruction but a believing remnant will survive in both countries. There will be a nation of Mo’ab and a nation of Ammon in the Millennial Kingdom. Both of these nations are descendants of Lot, the nephew of Abraham, and therefore, are distantly related by blood.

Lastly, peace will come between Isra’el and Egypt initially by means of destruction. Because of Egypt’s ancient hatred of Isra’el, they will initially suffer the same fate as Edom and be desolate for the first forty years of the Millennial Kingdom (Ezeki’el 29:8-16). But after that, they will be regathered and a national regeneration of Egypt will take place. So, peace will eventually come between Isra’el and Egypt by means of conversion (see the commentary on Isaiah Ef – The LORD Will Make Himself Known to the Egyptians).

Sexual Purity
22: 13-30

Sexual purity DIG: Who was at risk in these marriage violations? What injustices were these instructions meant to prevent? What was to be Isra’el’s attitude toward the unmarried virgin? Toward divorce? Toward sex before marriage? What practices were forbidden? Who was protected? Which of these did Amnon violate with dire consequences for Tamar?

REFLECT: Why do you think the penalty for improper sexual behavior was so harsh? What concerns you about the changing sexual standards in your society? Have God’s restrictions on sexual behavior changed? Is God’s Word eternal? How has the world influenced your views on sexual behavior? Your children’s views? Your grandchildren’s views? What can you do today?

Sexual purity was, and is, at the heart of the family, the fundamental unit of the covenant community – a concern that explains the severity of the penalties attached to these mitzvot.

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.

Six mitzvot touching on the question of purity are now given:

1. The virginity of an engaged woman (22:13-19): Suppose a man takes a wife and goes to her and then dislikes her, accuses her of shameful things and gives her a bad reputation by saying, “I took this woman, but when I came near her, I didn’t find her virginity.” On the marriage night, the wise bride provided herself with a wedding cloth that would be stained with her blood at the consummation of the marriage. That would be proof that she was indeed a virgin when she married. When such charges were made, the legal responsibility for defending the young woman rested on her parents, who could present the marriage cloth as evidence. Then the father of the young woman is to take her and her mother is to bring out the signs of the young woman’s virginity to the city elders at the gate. The young lady’s father is to tell the elders, “I gave my daughter to this man as a wife, but he hates her.” Indeed, he has accused her of shameful things, saying, “I didn’t find your daughter’s virginity.” Yet these are the signs of my daughter’s virginity.’ They are to spread the wedding cloth before the elders of the city as evidence.

The full proceedings of the court are not described. However, when it was determined, in this case, that the man was guilty of laying false charges, he was to be punished. The elders of that city are to take the man and punish him. Then they are to fine him 100 pieces of silver and give them to the father of the young woman, because he has brought an evil name on a virgin of Isra’el. Then she is to be his wife – he may not send her away all his days (22:13-19). No faithful woman would want her reputation blemished or her future destroyed just because of a hateful man’s lie. In that case, the elders would beat the husband, fine him twice the bride price (verses 19 and 29), the equivalent of ten years’ wages, and order that he could never divorce her. This mitzvah punished the man and protected the woman.⁴⁸⁷

2. Parents lying about their daughters virginity (22:20-21): But if this thing is true – that the signs of virginity were not found in the young lady, then they are to bring the young woman out to the door of her father’s house. They brought her there because that’s where she was living when she had sinned, and the father, who had to vouch for his daughter’s virginity, lied to her prospective husband. And the men of her city are to stone her with stones to death, because she has done a disgraceful thing in Isra’el, to behave like a prostitute in her father’s house. The location of the execution emphasized the shame resting on the family. Those parents could never walk out of their front door again without seeing the place where their daughter had been stoned to death. So, you are to purge the evil from your midst (22:20-21). She had not only disgraced her family, but had brought shame upon the entire nation as well. We hear this phrase many times in the study of the Torah. One that is repeated seven times from Chapters 13 to 24, “You will purge the evil from your midst” (13:6, 17:7, 19:19, 21:21, 22:21, 22:24, 24:7).

3. Adultery (22:22): Suppose a man is found lying with a married woman (see the commentary on The Life of Christ Gq – The Woman Caught in the Act of Adultery). Then both of them are to die – the man who lay with the woman and the woman (see Br – Do Not Commit Adultery). A Jewish girl engaged to be married was considered to be a man’s wife (see the commentary on The Life of Christ Ap – Joseph Accepts Jesus as His Son), and if she had intercourse in a city, it was considered adultery and she was stoned. This was true even if the intercourse was more like rape, for she could have cried out for help. Even if nobody came in time to rescue her, her cries were evidence that she wasn’t cooperating in the act. Her silence would have been implied consent.⁴⁸⁸ Now all human societies, including Isra’el’s ancient Near East neighbors, had sanctions to protect whatever the marital arrangements are customary there. But why was adultery treated so prominently, and given such severe punishment, in the TaNaKh?

Adultery was a crime against ADONAI as much as it was a crime against the relationship between God and His people Isra’el; and it was a crime against that relationship as much as it was an attack upon the social basis on which it rested. Any attack on the stability of the household unit was a potential threat to the nation’s relationship with YHVH. The legal and prophetic view of adultery can be clearly seen by the Wisdom literature, which characteristically looks to the consequences of such affairs, and, in addition to its attack against Ha’Shem, observes the disastrous social effects on the family and the covenant community (Proverbs 2:16-19, 5:1-23, 6:23-35, 7:1-27). Wisdom also offers the first step toward Yeshua’s radical view of the roots of the sin of adultery in lustful looks (Proverbs 6:25; Job 31:1). So, you are to purge the evil from Isra’el (22:22).⁴⁸⁹

Dear Holy Heavenly Father, Praise You that You set the example for Your children by your being perfectly holy. Praise You that holiness to You is much more than outward appearances. The attitude of the heart is what You judge. You have heard it was said to those of old, “You shall not murder, and whoever commits murder shall be subject to judgment.” But I tell you that everyone who is angry with his brother shall be subject to judgment. And whoever says to his brother, “Raca” shall be subject to the council; and whoever says, “You fool!” shall be subject to fiery Gehenna (Matthew 5:21-22).

Yeshua clearly states that adultery is committed not only by outward physical action, but by the heart. You have heard that it was said, “You shall not commit adultery.”  But I tell you that everyone who looks upon a woman to lust after her has already committed adultery with her in his heart (Matthew 5:27-28). Praise You that Your Holy Ruach lives in all believers (Romans 8:9) and is there to help. No temptation has taken hold of you except what is common to mankind. But God is faithful – He will not allow you to be tempted beyond what you can handle. But with the temptation He will also provide a way of escape, so you will be able to endure it (First Corinthians 10:13). Thank You for being such a wonderful Father and for always being with your children. For God Himself has said, “I will never leave you or forsake you” (Hebrews 13:5c). In Yeshua’s holy name and His power of resurrection. Amen

4. The rape of an engaged woman (22:23-27): Suppose there is a young woman who is a virgin engaged to a man, and another man finds her in the city and lies with her. Then you are to bring them both out to the gate of that city and stone them with stones to death – the young woman because she did not cry out in the town, and the man because he humiliated his neighbor’s wife. So, you are to purge the evil from your midst (22:23-24). However, an engaged woman attacked in the country could cry out and not be helped because nobody was there to hear and come to her rescue. But if the man finds the engaged woman in the field, and the man forces her and lies with her, then only the man who lay with her is to die. But to the young woman you are to do nothing, she was given the benefit of doubt – there is no sin in the young woman deserving of death. For this matter is the same as when a man rises against his neighbor and kills him – for he found her in the field, the engaged woman cried out, and there was no one to save her (22:25-27). Nothing is said about her future wedding, for perhaps her fiancé wouldn’t want to marry her if she had lost her virginity. About this, Moshe is silent.

The rape of a young virgin (22:28-29): Suppose a man finds a young virgin who is not engaged, grabs her forcefully and lies with her, and they are discovered. Then the man who lay with her is to give to the young woman’s father 50 pieces of silver because the exchange of gifts and dowry went along with the marriage, and she is to be his wife, if the father consented to it, since he has humiliated her – he may not send her away all his days (22:28-29). Although unspoken in this passage, the father would hold the same right to decide who his daughter married as described in Exodus 22:16-17. If her father was so angry that he absolutely refused to give her to him, he still had to pay the bride-price for virgins. Even with that, the young virgin would no longer attract another potential bridegroom, unless he was willing to endure the humiliation of the town in which he lived. Therefore, for a Hebrew woman, it normally resulted in a kind of living death (see the commentary on the Life of David Dh – Amnon and Tamar). No husband, no children. This would have been a great shame in Isra’el even though she did nothing wrong. Presumably the daughter would make her feelings known to her father. It would obviously be an extremely difficult choice for her . . . but a choice nonetheless.

5. Sex with a stepmother (22:30): A man is not to take his father’s wife. This mitzvah probably specifies that a man may not have sexual relationships with his step-mother, rather than his birth-mother. Leviticus 18:7-8 regarded such a marriage as incestuous, and Leviticus 20:11 condemned them both to death. This sin was also among those condemned on Mount Ebal: Cursed is the one who lies with his father’s wife, because he has uncovered his father’s nakedness (27:20). For a man to have sexual intercourse with a woman who had enjoyed such intimacy with his own father was viewed as the same as having exposed his father’s nakedness (22:30). Apparently this was the sin of the man in the Corinthian church who needed to be disciplined: It is actually reported that among you there is sexual immorality, and such immorality as is not even reported among the pagans – that someone has his father’s wife (First Corinthians 5:1).

Twisted Threads
22: 12

Twisted threads DIG: What is the purpose of the twisted threads (tassels or tzitzit)? Where are they to be placed? What other physical reminder of a spiritual truth do believers practice? How are they similar? How are they different? Why the blue cord on each tzitzit? Are we obligated to wear a tallit and the twisted threads today? Why? Why not?

REFLECT: In a secular society, what reminders do we have that keep our minds on Messiah? The calendar of seven festivals, Purim, Tisha B’Av, and other holidays are special reminders. But on a more frequent basis, the Lord’s Supper, lighting the Shabbat candles and singing the barukh ata ADONAI over the bread and the wine (grape juice) also have great meaning.

The twisted threads were to serve as a reminder of ADONAI’s mitzvot and Isra’el’s obligation to obey them. Like immersion, they are a physical reminder of a spiritual truth.

While several of the mitzvot grouped in 22:1-12 refer to mankind’s relationships with our neighbors, there are also mitzvot about the care of animals and birds. The impression remains that the Second Address: The Specific Stipulations of the Covenant (12:1 to 26:19), covers a wide range of topics. The present group of eleven mitzvot in 22:1-12 make it clear that the scope of ADONAI’s concern for proper treatment in the covenant community was just as wide. There was to be a wholehearted application of the Torah. In these next twelve verses, much of them are concerned with the love that should be shown to other members of the covenant community (Deuteronomy 15:1-18; Leviticus 19:1-37). While the brief statement: Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39), does not occur in Deuteronomy, it is implied here, and in many parts of the book. The covenant mitzvot was comprehensive in its demand for love. The love of YHVH, and the love for one’s neighbors.⁴⁸⁵

11. You are to make for yourself twisted threads (Hebrew: g’dilim, meaning tassels (Matthew 9:20 and 23:5) on the four corners of your garment in which you cover yourself (22:12). Numbers provides a fuller account of this mitzvah: ADONAI spoke to Moses saying: Speak to Bnei-Yisrael. Say to them that they are to make for themselves tzitzit on the corners of their garments throughout their generations, and they are to put a blue cord on each tzitzit. It will be your own tzitzit – so whenever you look at them, you will remember all the mitzvot of ADONAI and do them and not go spying out after your own hearts and your own eyes, prostituting yourselves. This way you will remember and obey all My mitzvot and you will be holy to your God.  I am ADONAI your God. I brought you out of the land of Egypt to be your God. I am ADONAI your God” (Numbers 15:37-41).

The rabbis wondered why YHVH commanded the inclusion of one blue cord among the white cords of the tzitzit. Tractate Menahot of the Babylonian Talmud reports Rabbi Meir asking “Why is blue different from all other colors?” and then answering, “Because blue resembles the sea, and the sea resembles the sky, and the sky resembles the throne of sh’khinah glory. As it is written: Above the sky over their heads was something like a throne, resembling a sapphire in appearance (Ezeki’el 1:26).

The object for these twisted threads was to remind the Israelites (by day and night, since the tallit was clothing by day and a blanket by night) of the Torah and to be holy as He is holy (Leviticus 11:44). By attaching the tassels to the tallit, we are reminded of ADONAI’s mitzvot, our blueprint for living (see the commentary on Exodus, to see link click Dj – The Ten Commandments). They are a physical reminder of a spiritual truth. Today we don’t have to wear twisted threads, although, because of our freedom in Messiah, if one chooses to do so, we can. But we have a much more significant reminder. We have the Ruach ha-Kodesh living within us, conforming us into the image of Messiah (Romans 8:29b).⁴⁸⁶

Dear Heavenly Father, How wise You are to remind Your people daily to be holy as You are holy (Leviticus 11:44) by their wearing of the twisted thread. It would be good if people nowadays realized that You are holy and only those who are holy can enter heaven. Praise You that by Yeshua’s death and resurrection You opened the door to holiness for all who chose to love and to follow God (Romans 10:9-10). 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). The choice of each person’s eternal destiny is decided by who their heart loves. God looks to see if they have repented from their selfish ways and chosen to love and follow Him (Second Peter 3:9). It is a real choice of eternal life of great joy or suffering the wrath of God in eternal punishment. 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). Father God, I love You and look forward to praising and worshiping You forever. Please do whatever it takes to open the hearts of my friends and family so they choose eternal life by loving You as first in their lives. In Yeshua’s holy name and power of His resurrection. Amen

Israelite Distinctiveness
22: 9-11

Israelite distinctiveness DIG: Why was Isra’el to maintain her distinctiveness? Why do you think the Ruach Ha’Kodesh inspired Moses to write about the same three mitzvot in two different books?

REFLECT: As a believer, how do you demonstrate your distinctiveness to those in your family, in your neighborhood, at work, to those you meet along the way, or to the world?

Isra’el was to maintain her distinctiveness; she was not to imitate worldly practices.

While several of the mitzvot grouped in 22:1-12 refer to mankind’s relationships with our neighbors, there are also mitzvot about the care of animals and birds. The impression remains that the Second Address: The Specific Stipulations of the Covenant (12:1 to 26:19), covers a wide range of topics. The present group of eleven mitzvot in 22:1-12 make it clear that the scope of ADONAI’s concern for proper treatment in the covenant community was just as wide. There was to be a wholehearted application of the Torah. In these next twelve verses, much of them are concerned with the love that should be shown to other members of the covenant community (Deuteronomy 15:1-18; Leviticus 19:1-37). While the brief statement: Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39), does not occur in Deuteronomy, it is implied here, and in many parts of the book. The covenant mitzvot was comprehensive in its demand for love. The love of YHVH, and the love for one’s neighbors.⁴⁸⁰

Because the Israelites were God’s chosen people (14:12), separated from other nations, practices that were acceptable in pagan cultures were prohibited to the Jews. ADONAI set apart the priests and Levites to teach the people how to know right from wrong and the clean from the unclean, and this helped the people develop discernment. As they obeyed YHVH and sought His blessing, they learned more and more about what was fitting and proper in Jewish society. However, ultimately, the nation decayed spiritually because the priests and Levites failed to do their job, and the Israelites began to imitate their heathen neighbors (Ezeki’el 22:23-29, 44:23).⁴⁸¹

These three mitzvot have a counterpart in Leviticus, “You must keep my statutes. You are not to crossbreed different kinds of animals. You are not to sow your field with two kinds of seed, nor are you to wear a garment woven of two kinds of material” (Leviticus 19:19). The Leviticus passage is more general, whereas here in Deuteronomy, it is more specific.

8. You are not to plant your vineyard with two kinds of seed, lest (Hebrew: pen, meaning or, otherwise) the whole harvest will be forfeited – both the seed you plant and the produce of the vineyard (22:9). It would have prohibited the Egyptian practice of planting vegetables in a vineyard between rows of vines or perhaps mixing vines with other fruit trees in the same vineyard. There are a number of Egyptian paintings, from the Eighteenth and Nineteenth Dynasty tombs, showing gardens and orchards in which various types of fruit-bearing trees are in vineyards. The sense seems to be that the violation of this mitzvah would have resulted in the whole harvest being forfeited as if it were under the cherem judgment (Joshua 6:18-19).⁴⁸² The first-fruits would not have been accepted by YHVH, and therefore the entire harvest would have been useless.

9. You are not to plow with an ox and a donkey together (22:10). One is stronger than the other, and one will work harder and tire very fast. The ox was clean, and the donkey unclean. Initially the animals were given to mankind to help, but they could be easily abused. So, this commandment reminds us that they are God’s creation. A righteous man cares for the life of his animal; know the condition of your flocks, pay attention to your herds (Proverbs 12:10a, 27:23). The Sabbath was not only made for mankind. The animals were also to have rest (Exodus 20:10).⁴⁸³

10. You are not to wear a woven mixture, wool and linen together (22:11). Again, this was practiced in Egypt. The word a mixed material, sha’atnez, which is not Hebrew, appears to be a word taken from Egyptian. It may be noted that during the Eighteenth Dynasty, various complicated types of pattern weaves were being introduced in Egypt. As a result, they were to be detestable to the Israelites.⁴⁸⁴ The rabbis declared that pious Jews would not sew a garment of wool with a linen thread, and that if one saw an Israelite wearing a garment of mixed cloth, it was lawful for him to fall on him and tear the forbidden garment to pieces.

Dear Heavenly Father, Praise You that You are so loving and wise! You created the world with just words and everything You made was perfect the first time (Genesis 1:31). You also understand how all that You made should fit together, or not be put together. You know everything! Messiah. In Him all the treasures of wisdom and knowledge are hidden (Colossians 2:2c-3). We can rest confidently in trusting that as we follow Your guidance, we will be doing what is wisest. Thank You for caring so much for Your creation. In Yeshua’s holy name and His power of resurrection. Amen

Make a Guardrail on Your Roof
22: 8

ADONAI values human life and He expects us to do the same.

While several of the mitzvot grouped in 22:1-12 refer to mankind’s relationships with our neighbors, there are also mitzvot about the care of animals and birds. The impression remains that the Second Address: The Specific Stipulations of the Covenant (12:1 to 26:19), covers a wide range of topics. The present group of eleven mitzvot in 22:1-12 make it clear that the scope of ADONAI’s concern for proper treatment in the covenant community was just as wide. There was to be a wholehearted application of the Torah. In these next twelve verses, much of them are concerned with the love that should be shown to other members of the covenant community (Deuteronomy 15:1-18; Leviticus 19:1-37). While the brief statement: Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39), does not occur in Deuteronomy, it is implied here, and in many parts of the book. The covenant mitzvot was comprehensive in its demand for love. The love of YHVH, and the love for one’s neighbors.⁴⁷⁸

7. Once again, we see that the Torah teaches concern for others. When you build a new house, you are to make a guardrail for your roof, so that you do not bring the guilt of blood on your house if anyone visiting falls from it (22:8). The flat roof of a house was used for many purposes, such as sleeping in the summertime (First Samuel 9:26), doing household chores, and entertaining. Because of this constant use, a low wall, or a guardrail, needed to be built around the outside edge of the roof for safety purposes. It wasn’t enough to merely put up a sign to warn people of the danger. Failure to build a low wall or guardrail would result in the house owner being responsible for the injury or death of anyone falling off of the roof. The Code of Hammurabi (1700 BC) had a section designed to hold legally and morally responsible those who did not take all necessary steps to prevent accidents.

Today, we are still reminded that we are our brothers (and sisters) keeper. We have a great responsibility to those who surround us. We cannot be indifferent towards each other. It is against the teachings of the Torah. If each member of society took seriously his or her responsibility for others, we would not need laws protecting us from drunk drivers and other irresponsible and reckless people. ADONAI values human life and He expects us to do the same. That truth is the emphasis of this teaching. Deuteronomy, then and now, reminds us that we are a community. Our behavior affects others.⁴⁷⁹

Dear Heavenly Father, Praise You for being such a kind and loving Father. Praise You that You are always reaching out in love to everyone and You guide your children to be kind to their neighbors both in action and in words. Let no harmful word come out of your mouth, but only what is beneficial for building others up according to the need, so that it gives grace to those who hear it . . . be kind to one another, compassionate, forgiving each other just as God in Messiah also forgave you (Ephesians 4:29 and 32). We love You and love to obey You. In Yeshua’s holy name and His power of resurrection. Amen

Sparing the Mother Bird
22: 6-7

Sparing the mother bird DIG: What was the benefit of distinguishing between a mother hen and her young? Why take the young ones and not the mother hen?

REFLECT: How is your life bound up with how you treat the rest of creation? Do you sometimes exchange the long-term profit for immediate gain? How so? Why?

God provides food for mankind, but the greed of a few can destroy the supply for the many.

While several of the mitzvot grouped in 22:1-12 refer to mankind’s relationships with our neighbors, there are also mitzvot about the care of animals and birds. The impression remains that the Second Address: The Specific Stipulations of the Covenant (12:1 to 26:19), covers a wide range of topics. The present group of eleven mitzvot in 22:1-12 make it clear that the scope of ADONAI’s concern for proper treatment in the covenant community was just as wide. There was to be a wholehearted application of the Torah. In these next twelve verses, much of them are concerned with the love that should be shown to other members of the covenant community (Deuteronomy 15:1-18; Leviticus 19:1-37). While the brief statement: Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39), does not occur in Deuteronomy, it is implied here, and in many parts of the book. The covenant mitzvot was comprehensive in its demand for love. The love of YHVH, and the love for one’s neighbors.⁴⁷⁶

6. If there happens to be a bird’s nest in front of you along the road, in any tree or on the ground, with young ones or eggs and the hen sitting on the young or on the eggs, you are not to take the hen with the young. You must certainly let the hen go, but the young you may take for yourself so that it may go well with you and you may prolong your days (22:6-7). This statement is cited several times in Deuteronomy as a consequence of a wholehearted obedience to the Torah. Our own life is bound up with how we treat the rest of creation.

This mitzvah, which appears only in Deuteronomy, is briefly stated, so that the meaning is no longer clear to the modern reader. Many have suggested some kind of humanitarian concern. However, it is not clear how taking the young birds, but releasing the mother can be considered as a humanitarian act. It is more likely that the mitzvah has to do with the conservation of food supply. The Israelites were permitted to eat certain birds (14:11). The obvious reason for taking the young birds would be in order to provide food for the family. Since the birds in this scenario would be found in the wild, along the road, in any tree or on the ground, this source of food would be accidental in nature. Given this context, the provisions for the mitzvah may become clearer. If the nest was found with a mother bird and eggs or young birds in it, the natural tendency would be to take all of them, thereby acquiring more food. However, in reality, the effect would be to exchange a long-term profit for an immediate gain. To take and kill the mother hen would be to diminish a potential future supply of food. To take the hen and leave the babies would only result in their death because they couldn’t survive without the mother. As a result, by taking the young birds, or the eggs, but letting the mother go, food was acquired without the source of the food being destroyed.⁴⁷⁷

God loves animals, and so should we!

Dear Heavenly Father, Praise You that Your loving kindness extends even to animals. You care for everything that You created and You want people to be kind to animals also. From the roots of the shepherd David, Isra’el’s Godly king, comes the Messiah (Isaiah 11:1). You are the Good Shepherd: “I am the Good Shepherd. The Good Shepherd lays down His life for the sheep (John 10:11).  You so graciously lay down your life for all to choose to love and to follow you as their Shepherd. “I am the Good Shepherd. I know My own and My own know Me, just as the Father knows Me and I know the Father. And I lay down My life for the sheep.  I have other sheep that are not from this fold; those also I must lead, and they will listen to My voice. So, there shall be one flock, one Shepherd (John 11:14-16). Thank You for being such a fantastically wonderful Shepherd! In Yeshua’s holy name and His power of resurrection. Amen

No Crossdressing
22: 5

A reversal of the natural order, and the distinction between men and women, is viewed as detestable to ADONAI. Therefore, there should be no crossdressing.

While several of the mitzvot grouped in 22:1-12 refer to mankind’s relationships with our neighbors, there are also mitzvot about the care of animals and birds. The impression remains that the Second Address: The Specific Stipulations of the Covenant (12:1 to 26:19), covers a wide range of topics. The present group of eleven mitzvot in 22:1-12 make it clear that the scope of ADONAI’s concern for proper treatment in the covenant community was just as wide. There was to be a wholehearted application of the Torah. In these next twelve verses, much of them are concerned with the love that should be shown to other members of the covenant community (Deuteronomy 15:1-18; Leviticus 19:1-37). While the brief statement: Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39), does not occur in Deuteronomy, it is implied here, and in many parts of the book. The covenant mitzvot was comprehensive in its demand for love. The love of YHVH, and the love for one’s neighbors.

We live in a sex-saturated society today. Sins that used to be kept in the dark are now flaunted in public. Our sense of shame has been replaced with brazen defiance. Norms that used to be accepted are now being challenged; people living abnormal lifestyles now want to be accepted as normal. Sex sells everything today. It is in every industry, all the time, year after year, day after day, every minute, every second. We cannot escape it. Like Lot in Sodom and Gomorrah, we are swimming in an ocean of sexual excess and perversion while trying to stay clean. Sex crimes are at all-time highs, while infidelity, divorce, and perversion are now commonplace. We are obsessed with sex to a degree perhaps never seen before in the world.

5. Moses, however, was way ahead of his time when, under the inspiration of the Ruach ha’Kodesh, he declared: A woman must not wear men’s clothing, and a man is not to put on women’s clothing, for whoever does these things is detestable to ADONAI your God (22:5). There is reason to believe that the commandment was made not merely to preserve decency, but because the pagans were in the habit of following homosexual practices (see the commentary on Leviticus, to see link click Ae – The Bible and Homosexual Practice) in their idol worship. Maimonides, or Rambam (the most prolific and influential Torah scholar in the Middle Ages) said that “in the books of the idolaters it is commanded that when a man presents himself before the Star of Venus, he shall wear the colored dress of a woman; and when a woman adores the Stars of Mars, she shall appear in the armor of a man.” Pagan idols were frequently represented with the features of one sex and the dress of the other, and their worshipers endeavored to be like them. Consequently, it seems that this practice of crossdressing was as old as the Torah itself.⁴⁷⁴

The adoption of clothing of the opposite sex was forbidden because it obscured the distinction of the sexes and therefore violated an essential part of the created order. So God created mankind in His own image, in the image of God He created them; male and female He created them (Genesis 1:27). It was also subtly warned against anything that promoted homosexuality. The word translated detestable (Hebrew: toebah meaning something disgusting morally) is used to describe Ha’Shem’s view of homosexuality in Leviticus 18:22, “Do not have sexual relations with a man as one does with a woman; that is detestable (toebah),” and in Leviticus 20:13, “If a man has sexual relations with a man as one does with a woman, both of them have done what is detestable (toebah).” And to show how serious this offense is, the Ruach Ha’Kodesh adds, “They are to be put to death; their blood will be on their own heads.” Also, some evidence exists that transvestism may have been connected with the worship of pagan deities.⁴⁷⁵

These commandments were given in the Dispensation of Torah (see the commentary on Exodus Da – The Dispensation of Torah), and we are now living in the Dispensation of Grace (see the commentary on Hebrews Bp – The Dispensation of Grace) and therefore no longer live under the yoke of the Torah. However, like the Ten Words (see Bk – The Ten Words), this mitzvah reveals the heart of God and can be thought of as a “blueprint for living.” Since the mitzvah was related to the divine order of Creation and since whoever does these things is detestable to God, believers today should also obey this command.

But does this forbid women from wearing pants? No, it doesn’t. In fact, clothing “that pertains to a man” at the time the verse was written would not have been understood to mean pants. Men in the Middle East through the history of the TaNaKh and the B’rit Chadashah did not ordinarily wear pants, trousers or slacks; they wore robe-like garments. And in many cultures such as in China, women have commonly worn pants. The scripture more specifically addresses and forbids transvestism and cross-dressing.

The underlying principle certainly applies to today. Men should dress in an appropriately masculine manner and women should dress in an appropriately feminine manner. Clothing manufacturers make pants designed for men, and pants, slacks and pants suits designed for women. The Bible emphasizes modesty, and for women, slacks are often more modest than a short skirt. God does not intend for this scripture to be understood in an extreme or unreasonable way. For example, it’s perfectly fine for a woman to wear her husband’s old shirt when she’s painting or to put on her male friend’s jacket when she’s cold.

But there should be no crossdressing.

Dear Heavenly Father, Praise You for being so very loving and wise that you keep us from things that will hurt us. Just as a young child may not understand why he is told not to play with fire, even though it seems fun – so you keep us from hurting ourselves when we obey you. For ADONAI Elohim is a sun and a shield. ADONAI gives grace and glory. No good thing will He withhold from those who walk uprightly (Psalms 84:12). Thank You for being such a wonderful, loving Father when you say, “Yes,” and when you say, “No.” In Yeshua’s holy name and His power of resurrection. Amen

Restoration of Lost Property
22: 1-4

Restoration of lost property DIG: What underlying principle and attitude lies behind this mitzvah? Why not “finders keepers, losers weepers?” Who actually owned all the property of the Israelites? How did this help in the understanding of these mitzvot?

REFLECT: When was the last time you helped a stranded motorist change a tire? When was the last time you baby-sat for a neighbor in distress? Have you ever been cared for in the way these verses encourage? What happened? Who is your brother? Who is your sister?

A neighbor wasn’t only someone who lived next to you; he was anyone whom you could help.

While several of the mitzvot grouped in 22:1-12 refer to mankind’s relationships with our neighbors, there are also mitzvot about the care of animals and birds. The impression remains that the Second Address: The Specific Stipulations of the Covenant (12:1 to 26:19), covers a wide range of topics. The present group of eleven mitzvot in 22:1-12 make it clear that the scope of ADONAI’s concern for proper treatment in the covenant community was just as wide. There was to be a wholehearted application of the Torah. In these next twelve verses, much of them are concerned with the love that should be shown to other members of the covenant community (Deuteronomy 15:1-18; Leviticus 19:1-37). While the brief statement: Love your neighbor as yourself (Leviticus 19:18; Matthew 22:39), and do to others what you would want them to do to you (Matthew 7:12), does not occur in Deuteronomy, however, it is implied here, and in many parts of the book. The covenant mitzvot was comprehensive in its demand for love. The love of YHVH, and the love for one’s neighbors.⁴⁶⁹

The Torah has much to say about our relationship with our neighbors. Are we concerned, or indifferent neighbors? Do we turn the other way when someone is in trouble? Or do we reflect the love of God to others? This is the “lost-and-found” section of the Torah. If an item is ever found it is to be returned to the rightful owner. It never really belongs to you. By observing this simple principle, we will not violate the eighth (to see link click Bs – You Shall Not Steal), and tenth (see Bu – You Shall Not Covet) commandments. We need to be content with what the Lord has given us. But there is a beautiful twist within this commandment, when a person who found something could keep it.

1. This warmhearted mitzvah builds on Exodus 23:4-5, where it occurs in a list of mitzvot for those taking part in court cases. That is why the animals there are said to belong to your enemy or one who hates you, in-other-words, adversaries in a court case. The point is that animals should not have to suffer because of human disputes. Here, Moses lifts the mitzvah from the judicial context of Exodus and changes your enemies’ ox, to your brother’s ox, thus widening its relevance to all Israelites at any time.⁴⁷⁰ There were few fences and walls on Jewish farmland, so it would be easy for livestock to wander away. If you found such an animal, you were to return it to the rightful owner. You are not to watch your brother’s ox or sheep going astray and ignore them – you must certainly bring them back to your brother (22:1). Such a response could only come from an attitude of the heart.

2. If your brother is not near you or if you do not know him, then you should bring it into your house and it will remain with you until your brother comes searching for it and you return it to him (22:2). Animals should not have to suffer because of human neglect either. Deuteronomy adds some additional details to the original mitzvah. If the owner lived too far away, you were to “board” the animal until the owner came to get it. The Temple scroll specified that the distance of not near you, was set at a three days journey from the Temple (11QTemple 52:14). Farm animals were both expensive and essential; neither the farm family nor the nation could survive without them.

3. But Moses didn’t limit these mitzvot to restoring strayed animals; he said that anything a Jewish person found was to be guarded and returned to the rightful owner. He was not to ignore it because of the extra time and labor involved. You are to do the same with his donkey or his coat or anything lost by your brother, that may be lost by him and you find – you may not ignore them (22:3). This mitzvah is not warning God’s people against theft, but is requiring that they go out of their way to restore any found property to its rightful owner.⁴⁷¹

4. Then there was the direct help of a neighbor in crisis. If a beast of burden was lying on the road, a man was to help his neighbor get the animal back on its feet. The animal would be loaded down with baggage, and therefore it would not be able to get up by itself and would be too heavy for one man. In that case, Moshe demanded: You must not watch your brother’s donkey or ox fall down on the road and ignore it – you must certainly help him lift it up again (22:4). All members of the covenantal nation must show genuine interest in the welfare and success of their fellow Israelites. For the animals’ sake, and for the owner’s sake, the men would get together and turn this emergency into an opportunity to practice brotherly love. Emergencies don’t make people; they show what people are made of.⁴⁷²

The significant phrase in these verses is do not ignore it in verses 1, 3, and 4. Literally, it means do not hide yourself from it, which contrasts the natural human tendency to pretend not to see in matters that do not relate directly to us. Moshe exhorts God’s people to take the initiative in assisting their fellow Israelites as they walked through life’s journeys. This was supremely illustrated by the priest and the Levite who passed the injured man on the Jericho road (see the commentary on The Life of Christ Gw – The Parable of the Good Samaritan).⁴⁷³ At the end of the parable Messiah asked the expert in the Torah: Which one of these seems to you a neighbor to the one attacked by robbers? And he answered and said: The one who showed mercy to him. Then Yeshua said to him: Go and you do the same (Luke 10:36-37). Who, then, was his neighbor? The Samaritan. Therefore, our neighbor is not only those whom we love, but also those that we count as our enemies.

Dear Heavenly Father, Praise Your wonderful kindness! Though Isra’el is Your firstborn (Exodus 4:22), You have opened the door of relationship with You to Gentiles. “I, ADONAI, called You in righteousness, I will take hold of Your hand, I will keep You and give You as a covenant to the people, as a light to the nations (Isaiah 46:9). Praise You for making all who choose to love and follow You, to be Your 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). How awesome that though the Gentiles were once far from God, You have brought us near thru Messiah’s blood. 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 (Ephesians 2:11-13). You are wonderful and I delight in loving and serving You. In Yeshua’s holy name and His power of resurrection. Amen

The Corpse of an Executed Criminal
21: 22-23

The corpse of an executed criminal DIG: What positive and negative imagery did God use to teach His people to respect and obey His Torah? What do you think was the original purpose of declaring God’s curse on criminals hung on a tree? How does this apply to Yeshua’s death on a tree?

REFLECT: Do you think that criminals being executed for heinous crimes is a deterrent to others in your society from committing similar crimes? Why? Why not? What reminders or imagery help you to obey and follow the Lord?

A criminal’s lifeless body would be hung publicly to call attention to breaking God’s mitzvot, and to be removed before sunset so as not to defile the Land.

ADONAI used both positive and negative imagery to teach His people to respect and obey His Torah. On the positive side, the men wore blue tassels on the corners of their clothing to remind them that they belonged to YHVH and were privileged to have the Torah to obey (Numbers 15:37-41). The weekly Shabbat and the annual feasts were reminders of all that the LORD had done for Isra’el, and the presence of God’s sanctuary kept His presence before their eyes. The Levites scattered throughout Isra’el were living reminders of the Torah of God and the importance of knowing it.

On the negative side, the offering of blood sacrifices was a vivid reminder that the basis of forgiveness and fellowship was the surrendering up of a life: For the life of the creature is in the blood, and I have given it to you on the altar to make atonement for your lives – for it is the blood that makes atonement because of the life (Leviticus 17:11). Whenever the community stoned someone to death who violated the covenant, it would cause the people to “hear and fear.” Isolating lepers outside the camp, burning leprous clothes, and tearing down leprosy-infested houses reminded the people that sin is like leprosy and must be dealt with. But the public exposure of an executed criminal’s corpse would be an object lesson that few would forget.

A criminal found guilty of committing a capital crime was stoned to death in Isra’el. But if the elders wanted to make the judgment even more grim, they would order the body hanged (or impaled) from a tree (pole) until sundown. It was customary in Semitic societies to expose corpses of men condemned to death by attaching them to a pole or even impaling them. There are several examples of this in the TaNaKh (Numbers 25:4; Joshua 8:29, 10:26-27; Second Samuel 4:12, 21:5-9; Esther 7:9). If someone has committed a capital crime and is put to death, then hung on a tree (21:22). What an object lesson that would be! Besides the shame and degradation of this manner of death, the one so executed would be unable to fall to their knees as a final act of repentance before God, thereby implying that they were under the irrevocable curse of Ha’Shem.

The corpse of the executed criminal’s body was not to remain all night on the tree. This was to be observed at all costs. The Hebrew syntax is very emphatic on this point. The reason was that a person who had been hung on a tree had been cursed by God. He needed to be buried before sundown so that the body would not decay any further and defile the Land, which ADONAI had given to the Israelites to inherit (21:23). The presence of the corpse hanging up to public gaze, with crime, as it were, clinging to it, and God’s curse resting upon it, might result in untold disasters for Isra’el if it left a dead body hanging for an extended period of time. Therefore, as soon as the necessary amount of publicity had been achieved, and other likely offenders had been warned (see the commentary on the Life of David, to see link click Bw – Sha’ul Takes His Own Life: The Desecration of the Bodies), the corpse was buried before sunset. This rather gruesome symbolic act reminded the people that God cursed people that committed capital crimes.

In his day, Paul drew upon this brief section of scripture to make an analogy. Just as the corpse of a condemned criminal carried the curse of God, so Yeshua, hanging on a tree as a condemned and executed criminal was publicly exhibited as one who bore the judgment of God. Messiah bore the same shame as every executed criminal and was publicly exhibited as one who was cursed of God.⁴⁶⁸ He was Talui, or ha’Talui, which literally means the Hanged One, or contextually, the Crucified One (see the commentary on Galatians Bk – Cursed is Everyone Who Hangs on a Tree). To free us from the curse of God, Yeshua, Himself, had to be cursed of God. As Paul tells us: He (God the Father) made the One who knew no sin (God the Son) to become a sin offering on [our] behalf, so that in Him (God the Son) we might become the righteousness of God (the Trinity) (Second Corinthians 5:21).

Dear Holy Heavenly Father, Praise Your great love that was willing to be our sacrificial sin offering as the lamb or God (John 1:29). You endured awful pain and suffering that all who love You may have Your righteousness. 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). Our pains and trials are not worth comparing to all You went through as our Creator God being willing to be made in the form of man and to endure shame, betrayal, awful beatings and then crucifixion (Philippians 2:6-11). I take my eyes off my pains and problems and look to heaven’s joys. 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). In Yeshua’s holy name and His power of resurrection. Amen

The Tale of Two Sons
21: 15-21

The tale of two sons DIG: What were the rights of the firstborn son? What was to be the father’s attitude? How does this reflect God’s justice and love? Why the severe penalty of rebellious children? What mitzvah lies behind this regulation (see 5:16)? How does this mitzvah help us to understand the parable of the prodigal son and his jealous brother?

REFLECT: What specific passion for God’s justice do you get from this passage? Do you know of anyone suffering from injustice? How could you help him or her this week? Have you ever felt “disinherited” by family, friends, or employers? How can the Lord help you? Why doesn’t ADONAI accept our first birth? How does this mitzvah point to Golgotha?

These two mitzvot balance each other. The first protects a son from an unfair father; the second protects parents from an unruly son. Together, they illustrate the balance of rights and responsibilities that exist in a family, and even more so, in the wider society.

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.

The firstborn son (21:15-17): Suppose a man has two wives. Polygamy, although contrary to ADONAI’s original design of one woman for one man (see the commentary on Genesis Ax – Then the LORD God Made a Woman from the Rib He had Taken Out of the Man), was certainly practiced in the biblical period. But it was never a positive experience. The Bible never describes a happy polygamous marriage. Abraham took Hagar in addition to Sarah and Jacob married two sisters (How did that turn out? Oy Vey). However, this passage in Deuteronomy is one of several texts that seem to support polygamy (Exodus 21:7-11; Leviticus 18:18; Second Samuel 12:7-8). Here we find a mitzvah that protects the inheritance rights of the firstborn son of an unloved wife. The man in question has taken a second wife, whom he loves, and has had a son by her. Could he rightfully deny his firstborn the inheritance rights in favor of his son through his loved wife?⁴⁶¹

A more careful study of the text indicates that Moshe is legislating for a man who has two wives in succession, the second after the first one had died. The Septuagint, Latin Vulgate, Samaritan Version, and Jewish Targum all follow this opinion. It is informative to note that to insist that both wives were living, would be asking the imperfect verb form to bear a load it was not meant to carry. This mitzvah envisions a situation in which a man has a son by his first wife. After her death, he remarried and had another son. Since he loves his second wife more, he wants to give her son the inheritance rights. Ha’Shem, however, prohibits this. The mitzvah protects the inheritance rights of the firstborn.⁴⁶²

Suppose a man has two wives – the one loved and the other unloved – and both the loved and the unloved bear him sons. But it happens that the firstborn son belongs to the unloved wife.  Now on the day he lets his sons inherit what he has, he must not treat the loved one’s son as firstborn, in place of the unloved one’s son, who is the firstborn (21:15-16). This is exactly what Jacob did. He gave a double inheritance to Joseph, Rachael’s firstborn, whom he loved more, instead of to Issachar the unloved Leah’s firstborn son (of course the Torah had not been written yet). This teaches us that we should not show any partiality to our children, or anyone else in the family of God.

As Peter says: I truly understand that God is not one to show favoritism (Acts 10:34). And there are other verses in the B’rit Chadashah that reflect the same sentiment. Let love be without hypocrisy – detesting what is evil, holding fast to the good (Romans 12:9), and I solemnly charge you – before God and Messiah Yeshua and the chosen angels – to observe these things (the choosing of elders) without taking sides, doing nothing out of favoritism (First Timothy 5:21).⁴⁶³

Rather, he must acknowledge the firstborn, the son of the hated one, by giving him a double portion of all that he has. For he is the first of his vigor – the right of the firstborn is his (21:17). The strong preference for the firstborn was an ancient custom in Isra’el. However, in salvation history, it should be noted that YHVH occasionally bypassed the firstborn son and chose the second son. Abraham’s firstborn son was Ishmael, but God chose Isaac, and Esau was Isaac’s firstborn son, but God chose Jacob (Romans 9:6-13). Jacob gave his special blessing to Ephraim, Joseph’s second son, and not to Manasseh, the firstborn (Genesis 48:20-22). ADONAI doesn’t accept our first birth, which is of the flesh, but offers us a second birth, a spiritual birth, that makes us His firstborn children (John 3:1-18; Hebrews 12:23).

The rebellious son (21:18-21): If a son should not suffer because of his father’s whims, then neither should parents (indeed the whole family) suffer because of one son’s incorrigible behavior. First, an example of the situation is given: Suppose a man has a stubborn and rebellious son who does not listen to the voice of his father or mother. They discipline him, but he does not listen to them. Then, the responsibility would fall upon the parents. His father and mother are to grab hold of him and bring him out to the impartial elders of his city – to the gate of his place (21:18-19). The judicial and economic decisions customarily took place in the area of the city gate. This case of a rebellious son represented more than a family matter because the family unit was, and is, an essential part of the fabric of the covenantal nation. Therefore, the rejection of parental authority is the same as violating the covenant in Isra’el.⁴⁶⁴

The parents would then state their case before the elders of his city, “This son of ours is stubborn and rebellious – he does not listen to our voice. He is a glutton and a drunkard” (21:20). The son, however, was not judged for being a glutton and a drunkard, but for being rebellious. His self-indulgent living and drunkenness were simply examples of his rebellion against parental authority.⁴⁶⁵ Here, the responsibility of the community is made clear. The parents had the responsibility to give the facts to the elders, but could not take the law into their own hands. If the rebellious son refused to change his ways, then the only verdict was death by stoning. Then all the men of his city are to stone him with stones to death (21:21a). This is another mitzvah that at first seems barbaric. In our modern society, which frowns upon even the simplest forms of corporal punishment, the idea of executing a son for disobedience seems to be horrific. Once again, however, a closer look uncovers important features that put the mitzvah in its proper context and indicates contemporary relevance.

This mitzvah is not talking about naughty young children, but about seriously delinquent young adults. If this mitzvah intentionally balances the preceding one above, then it may picture a firstborn son who is proving totally unworthy of his inheritance. More than that, his conduct could affect the family’s economic capability for generations to come. If this is how he behaves now, what would he do with the family’s wealth when he inherits it?

In addition, this mitzvah recognizes a valid role for civil authorities, representing the interests of the whole community, when domestic issues become a threat to the well-being of a family and thereby the welfare of the whole community. In other words, the family is not loaded down with the total burden of delinquent behavior on its own since the offense also involves the blatant and persistent violation of the Ten Words (see Bp – Honor Your Parents). So, you will purge the evil from your midst. There is a phrase that we hear many times in the study of the Torah. One that is repeated seven times from Chapters 13 to 24, “You will purge the evil from your midst” (13:6, 17:7, 19:19, 21:21, 22:21, 22:24, 24:7).

Again, mention is made of the deterrent effects of capital punishment: And all Isra’el will hear and be afraid (21:21b). No record in the Bible or extra biblical literature has come to light which indicates that this punishment was ever carried out. It was obviously a very last resort. The fear of death apparently deterred Jewish sons from being rebellious.⁴⁶⁶ And the matter of the rebellion in young adults is just as relevant today as it was then. No one is suggesting that the rebels of today should be stoned; however, it is important to note that the fear of ADONAI is the beginning of wisdom and knowledge of the Holy One is understanding (Proverbs 9:10).

The “mitzvah of the prodigal” helps us to understand one aspect of our Lord’s parable (see the commentary on The Life of Christ Hu – The Parable of the Lost Son and His Jealous Brother), and the fact that the father ran to meet his son, threw his arms around him and kissed him (Luke 15:20 NIV). In the Near East, it isn’t customary for older men to run. Of course, the father’s love for his son compelled him to rush to meet him, but there was something else involved. News of the rebellious young man’s wicked life in the far away country had certainly drifted back to his hometown, and the elders at the gate knew that he had disgraced their city. Seeing him approach, they might have been tempted to refuse to let him in, or, in their anger, picked up stones to stone him to death. But with the father holding his son in his arms, kissing him, and welcoming him, the elders could do nothing. Had anyone thrown stones, they would have hit the father. This speaks of Golgotha (see the commentary on The Life of Christ Ls – Then They Brought Jesus to Golgotha, the Place of the Skull), where God took our punishment for us that He might be able to welcome us home.⁴⁶⁷

Dear Heavenly Father, Praise You for Your great love, patience and wisdom. Praise You for accepting our repentance. 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). Thank You for teaching through stories that true repentance is not merely a flippant “yes,” but it is a change of heart to love and believe in the Messiah that works itself out in loving obedience.

“Now what do you think? A man had two sons, and he went to the first and said, ‘Son, go work in the vineyard today.’ The son answered, ‘I won’t,’ but afterward he had a change of heart and went. The man went to the second son and said the same thing. But he answered, ‘I will, sir,’ and didn’t go. Which of the two did the will of the father?” “The first,” they said. Yeshua said to them, “Amen, I tell you, the tax collectors and prostitutes are going ahead of you into the kingdom of God.  For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe him; and even after you saw this, you had no change of heart to believe him” (Matthew 21:28-32). You are worthy of all our love, even in hard times.  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). In the holy name of Yeshua and His power of resurrection. Amen

When You Go Out to War
21: 10-14

When you go out to war DIG: What were the rights of a woman prisoner of war? Of the Israelite soldier? Why were they only allowed to take wives from cities at a distance from the Promised Land? What attitude on the part of God toward women lies behind the instructions of these verses?

REFLECT: What did it mean for a foreign wife to shave her head? Why the month long wait to get married? What could a newly converted person do today to signal a new beginning? What are the dangers today of two people getting married that are unequally yoked?

Parashah 48: Ki Tetze (When you go out) 21:10-25:19
(to see link click 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 begins and ends with the imagery of going out to war (21:10 and 25:19). In between, seventy-four mitzvot address marrying women prisoners of war, rights of the firstborn, consequences for a rebellious son, miscellaneous mitzvot, tzitzit, sexual purity, restrictions on joining the assembly, avoiding impurities, more mitzvot about loans, vows, divorce, newlyweds, skin diseases, poor people, business practices, and removal of Amalekites.⁴⁵³ Most of the Torah doesn’t deal with super-spiritual religious issues. The Torah deals with life! It describes building a healthy and godly society that has righteous and just and equitable life for all of its members even for the stranger that is passing by. The religions have taken this fountain of fresh and good water and sealed it under the heavy burden of religion and dogmatism that has snuffed the life out of both Judaism and Christianity. I know, from Isaiah 1 and Jeremiah 7 and Hosea 6, that it makes God ill when His people become so heavenly minded that they are no earthly good.

While Jewish men were not allowed to take wives from the Canaanite nations, they were permitted to marry women from the conquered cities at a distance from the Promised Land.

We might like to live in a world without wars, and thus, without prisoners of war. However, the mitzvot in the TaNaKh recognizes such realities and seeks to mitigate their worst effects by protecting the victims as far as possible. The degradation and mistreatment of women during wartime was common. If we ask whose interests this mitzvah serves, the answer is clearly the female captive. If we ask whose power is being restricted, the answer, equally clearly, is the victorious soldier. This mitzvah is thus an example of the TaNaKh’s concern to defend the weak against the strong, war being one of its most tragic expressions.⁴⁵⁴

Envisioning a situation where Isra’el engages a people in battle and YHVH gives His people victory, this mitzvah provides guidance for the man who notices an attractive woman among the captives whom he desires to marry. The fact that Isra’el takes captives in this scenario demonstrates that the battle has been against non-Canaanite people. Jewish men were not allowed to take wives from the Canaanite nations (7:3); however, they were permitted to marry women at a distance from the Promised Land (see Dp – Regulations for a Holy War: Distant cities outside the Land). In this scenario depicted, the Israelite man is permitted to take this captured woman as his wife, but with certain requirements.⁴⁵⁵

When you go out to war against your enemies, and ADONAI your God hands them over to you and you take them captive, suppose you see among the captives a beautiful woman, and you genuinely desire her and would take her as a wife for yourself (21:10-11). This commandment told the Israeli soldier how to act if he wanted to take her home and marry her. This helped protect the dignity of the women captives and the purity of the Israelite soldiers. The Israelites were not to rape, plunder, or otherwise mistreat captives as other armies of the ancient Near East did.⁴⁵⁶ Of course, it was expected that these women would accept the faith of Isra’el and enter into the religious life of the nation.

1. A soldier’s marriage to a foreign captive would not take place immediately. The prospective wife first needed to be prepared psychologically for her new life as an Israelite. Then you are to bring her into your house, and she must shave her head, trim her nails, and remove her captive’s clothing (21:12-13a). If the soldier’s attraction was merely physical? Was she merely looked at as part of the spoils of the battle? If that were true, then they shouldn’t get married because their marriage would not last very long.

2. Then the woman was to sit in your house and weep for her father and mother a full month (21:13b). During this waiting period, the man could give serious consideration to what he was doing, and the woman could grieve her dead husband if he had died in the battle, and leave her parents if they were still alive. In short, the experiences of this month of waiting, painful as they might be, were designed to help the woman make the transition from the old life into the new. As for the Jewish man, he needed to ask himself would this woman fit into Jewish society. Would she be like the wives of Solomon who brought their gods along with them, or would she be like Ruth who adopted the God of Isra’el? The danger of being unequally yoked in marriage (Second Corinthians 6:14), was just as real then as it is today: What agreement does Messiah have with Ba’al? Or what part does a believer have in common with an unbeliever? What agreement does God’s Temple have with idols? For we are the temple of the living God (First Corinthians 6:14-16a). Hence, the woman was observed for one full month. Was she fit to live among the priestly nation?⁴⁵⁷

3. After a full month the marriage could be consummated, you may go to her and become her husband and she will be your wife (21:13c). In the Jewish world, that means that you give her all the rights and privileges committed to in writing; including a document of divorcement, called a Ketubah, which was a contract of obligation including a price that you would have to pay her if you divorce her at a later time.

4. Then, after the full month of observation and testing, if you are not pleased with her, then you may send her off wherever she wishes. The phrase: if you are not pleased with her probably didn’t refer to some trivial problem in their relationship, but to the new wife’s refusal to accept her husband’s spiritual values. In that case, the husband could dissolve the marriage by giving up all rights over her. He couldn’t merely throw her or sell her as though she were a slave.⁴⁵⁸ But you must certainly not sell her for silver – you may not treat her as merchandise, since you have humiliated her (21:14). Therefore, even though she was dishonored through the divorce, the woman still retained a measure of dignity. It was assumed that another man would marry her or she could go wherever she wished. It is a wonderful way that God protected the woman. This mitzvah may seem unacceptable to the modern mind, but it protected the value of human life and is contrasted with the brutal treatment of women, common throughout the ancient Near East.⁴⁵⁹

Although this passage raises legitimate concerns about the potential religious or spiritual influences this foreign wife might have on her husband, it focuses on a different issue, namely the humane treatment of a captive woman. Regardless of whether or not the passage envisions an “official divorce” (Deuteronomy 22:19 and 29, 24:1-3; Jeremiah 3:1; Malachi 2:16), it does not give divine approval for divorce. Nevertheless, here, in these scriptures, YHVH addresses a real-life situation without mandating, or even recommending, divorce.⁴⁶⁰

Dear Heavenly Father, Praise You for being the best spouse that ever could be. Though there is great joy in human relationships, spending time with you brings an even deeper peace and contentment. We seek to live in relationships with others that please You.  For I am jealous over you with a godly jealousy. For I betrothed you to one husband, to present you to Messiah as a pure virgin (Second Corinthians 11:2). You are whom our hearts long to please and we look forward to spending all eternity worshipping and praising You. In Yeshua’s holy name and His power of resurrection. Amen

Purge Innocent Blood
21: 1-9

Purge innocent blood DIG: In what different ways did the offering of the red heifer speak of the death of Yeshua Messiah and the grace of God? Why the instructions in verses 3-9 (see Deuteronomy 19:6)? What were the elders and priests acknowledging in verse 7? How is God described in the very next verse? What did the death of the heifer signify? Why the prayer? For what might you have expected them to pray? What would be the ultimate result of Isra’el failing to purge the Land of murderers?

REFLECT: In what sense, if any, are you partly responsible for the shedding of innocent blood in today’s society? Do you think the money spent on cold case files could better be spent elsewhere? What rituals does our society reenact today in the murders of innocent victims? How have you become desensitized to the shedding of innocent blood today? How much does the death of one innocent person mean to you? What would anarchy look like for you or your loved ones if it came about? What can you do to prevent that? Who this week has heard Good News from your lips, and seen in your life, that “God reigns”?

The nation was called to purge the Land from the shedding of innocent blood, which would in turn, fill the Land with the Sh’khinah glory of God.

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.

Chapter 19 dealt with the procedures where the killer (intentional or accidental) is known to the community. But if the killer is not known, it was not enough just to “leave the case open.” Bloodshed defiled the Land, and brought guilt on the entire nation of Isra’el, thus exposing them to Ha’Shem’s anger. So, this mitzvah provides a ritual to deal with that guilt and to exonerate the nation.⁴⁴⁵

Dear Holy Heavenly Father, Praise You that You are all seeing. There is nothing that can be hidden from You. Behold, you sin against Adonai! Be assured! Your sin will find you out! (Numbers 32:23B and C). You see it all. He will bring to light the things hidden in darkness and also make clear the motives of the hearts (First Corinthians 4:5b). In Yeshua’s holy name and power of His resurrection. Amen

The ritual (21:1-4): Suppose a slain person is found fallen in a field, on the Land ADONAI your God is giving you to possess – who struck him is unknown. The body is presumably found by accident, perhaps by a farmer or a passer-by. Since the person responsible for the crime would be unknown, a specific legal process would be followed. Then your elders and judges must come out and measure the distance to the cities that are around the slain one (21:1-2). The elders and judges referred to here are the representatives of the central legal authority, rather than the local authority as in the next verse. The city nearest to the slain one would be responsible to follow the legal process.

The elders of that city are to take from the herd a one-year-old heifer who had produced no offspring, and that has not been used for work or pulled a yoke. Then the elders of that city are to bring the heifer outside the city, down a valley with a running stream, and a field that had not been plowed or sown. There they would break the heifer’s neck in the running stream to atone the murdered person (21:3-4). This was not a sacrifice in the normal sense, for the text does not say that blood would be shed.The heifer was simply to be killed by breaking its neck.⁴⁴⁶ The ritual was a symbolic reenactment of the murder in an uninhabitable place, which, by first transferring the guilt away from the city by “washing away” the guilt by the running stream, symbolically removed its threat from the community and the nation.⁴⁴⁷

The entire ritual speaks of the grace of God, for the works of mankind could never earn ADONAI’s forgiveness. The heifer had never been worked, the ground of the valley had never been plowed or sown, and the elders, judges, and priests had done nothing special to earn God’s forgiveness for His people. The sacrifice wasn’t even done in the Sanctuary or offered on the bronze altar. 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 can boast (Ephesians 2:8-9). The offering of the innocent heifer pointed to the offering of the innocent Son of God, whose death brought cleansing, forgiveness, and the cancelation of God’s judgment.⁴⁴⁸

The priests (21:5): At this point the priests entered the picture because they were the best fitted to make atonement for the shedding of innocent blood. In a criminal (capital) case, where there was a person charged with an offense, the priests would have been involved in the passing of judgment. In matters of bloodshed, the city responsible for the legal process would call the Levitical cohanim and they would render the sentence of judgment (17:8-9). Even though the guilty party was not known at that time, their presence would be required. Then the cohanim, the sons of Levi, would come forward – for ADONAI your God has chosen them to serve Him and pronounce blessings in His Name, and by their mouth every dispute and assault is to be settled (21:5).

The atonement (21:6-9): The elders of that city nearest to the slain one who accepted the responsibility for the dead person washed their hands in the running stream, over the heifer whose neck was broken. Then the symbolism of the various actions becomes clear. The crime deserved to be punished, as the broken neck of the heifer indicated; but the hand-washing of the elders showed that although they accepted the responsibility for what happened, they were, nevertheless, free from the guilt attached to the crime. They will answer and say, “Our hands did not shed this blood, nor did our eyes see. Grant atonement (Hebrew: kaphar, meaning to forgive, or make a covering or wipe away) for Your people Isra’el whom You have redeemed, ADONAI” (21:6-8a). First, the elders declared that they were not in any way guilty of the crime: Our hands did not shed this blood. Nor did they see anything which might lead to the conviction of the guilty party: Nor did our eyes see. In speaking those words, the elders spoke not only for themselves, but also for the city of which they were representatives.

That this ritual relates to Yeshua Messiah and His atoning work on the tree (see the commentary on Galatians Bk – Cursed is Everyone Who Hangs on a Tree) is clear from the elders’ words, “Do not put innocent blood on Your people Isra’el.” Then atonement will be granted to them for the blood (21:8b). They prayed for forgiveness, indicating that in spite of their innocence, the community must still shoulder the responsibility for the crime. The forgiveness was sought for the whole nation, not merely for the city nearest the crime.⁴⁴⁹

On that dreadful day, Pontius Pilate washed his hands and said: I am innocent of this man’s blood, and all the people in the small courtyard answered, including the religious leaders, saying: His blood is on us and on our children (Mattityahu 27:24-25)! Like that innocent heifer, Yeshua died for the nation and even prayed from the tree: Father, forgive them, for they do not know what they are doing (Luke 23:34a). The Lord fulfilled God’s holy will and upheld His holy mitzvot, and withheld His judgment from Isra’el for about forty years (see the commentary on The Life of Christ Mt – The Destruction of Jerusalem and the Temple on Tisha B’Av in 70 AD). Yeshua died for the sins of the world (John 1:29; First John 4:14), He died for the Church made up of Jews and Gentiles (Ephesians 2:14), and He died for the nation of Isra’el, “His life was taken away because of the sinful things My people have done” (Isaiah 53:8 CEV).⁴⁵⁰

This ritual demonstrated how extremely valuable YHVH considers human life. For even though no murderer was found at that time, the Land and the people both incurred the guilt of shedding innocent blood. The animal sacrifice, along with the prayer of the priests, made atonement, that is, turned the wrath of Ha’Shem away from the people.⁴⁵¹ So, you will purge the guilt of innocent blood from your midst, when you do what is right in God’s sight (21:9).

It is often the case when the TaNaKh seems most culturally remote to us, that we need to pay the closest attention. What ought to be most striking to us from this mitzvah is not the oddity of the heifer with a broken neck in an uninhibited wadi, but the expected response of a whole community through its civic, judicial, and religious leaders to a single human death! In our society, a violent death has to be particularly gruesome or shocking to become even newsworthy, let alone a matter for public penitence. We have lost not only the concept of corporate responsibility for blood guilt, but we have increasingly lost any sense of the sanctity of life itself. We (or at least our emergency services) can cope with hundreds of thousands of deaths on the highway. We can tolerate millions of abortions. What need have we for ritual cleansing that would acknowledge our responsibility even where a perpetrator cannot be found? Shedding of innocent blood has become a fact of life, silently sanitized by statistics. Thus, the symbolic reenactment is left to the commercialized purging of the movies.⁴⁵²

Haftorah Shof’tim: Yesha’yahu (Isaiah) 51:12-52:12 (Messianic adaptation: conclude the reading at 53:12)
(see Af – Parashah)

This Haftarah portion is the fourth of seven Haftarah 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). Though Isra’el is in a covenant relationship with God, Isaiah is speaking to a nation who have not held up their end of the deal. They had turned away from trusting ADONAI and had not followed Him alone. As a result, Ha’Shem disciplines them by the hand of Assyria in the fulfillment of the covenant curses for disobedience. Isaiah saw past this temporary judgment, however, and gazed on Isra’el’s future when YHVH fulfills all His promises sending the ultimate Judge, King, Priest, and Prophet all wrapped up on the One referred to in the following verses as the Suffering Servant (see the commentary on Isaiah Is – Everlasting Salvation for Zion). In Him, Yeshua our Messiah, God comforts His people.

Who this week has heard Good News from your lips, and seen in your life, that God reigns?

B’rit Chadashah suggested readings for Parashah Shof’tim: Mattityahu (Matthew) 5:38-42, 18:15-20; Acts 3:13-26, 7:35-53; First Corinthians 5:9-13; First Timothy 5:17-22; Messianic Jews (Hebrews) 10:28-31

While at the Temple (Acts 3:13-26), Peter’s healing the crippled man caught the attention of those around him. His response to their questioning was to point them to God’s Word and His work in history. Do you know His Word well enough to point others to it? Do you comprehend what He’s done, is doing, and is going to do in history so as to help others recognize that YHVH is at the center of everything? Ask God for growth in this area and step out in faith! We all need to grow in this area – so don’t waste your time judging yourself in terms of what you “ought” to know and step out in faith because of “Who” you know.

Regulations for a Holy War
20: 1-20

Regulations for a Holy War DIG: When going to war, what were the Israelites to trust? What memory was to strengthen them? Why do you think the LORD enters into their world of war? When most armies build up, why did Isra’el scale down? How was Isra’el to approach her enemies? What lesson do we learn from the four exemptions given in the Israelites’ military service? What do we learn about ADONAI from this?

REFLECT: Does verse 4 apply to military wars today? Is it ever correct to say God takes sides? Why? Why not? Are the exemptions of verses 5-8 more important than going to war? Why? Why not? How might they apply today? How does verse 4 apply to situations outside the military setting? How does it apply to you? What competes for your allegiance in the busy stretches of your life? How do you follow through with ADONAI?

There was no need for God’s chosen people to fear a more numerous and better equipped army because YHVH, the One who delivered them from Egypt, would give them the victory.

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.

Moses didn’t minimize either the size or the strength of the enemy, for he knew that the nation living in Canaan had horses, chariots, large armies, and fortified cities. The spies who had investigated the Land forty years before had seen all these obstacles and dangers (Numbers 13), but had failed to see how small those matters were when compared with the greatness of their God. Moshe reminded the people that the LORD had successfully brought them from the land of Egypt to the plains of Mo’ab and defeated every enemy that had attacked them. In fact, the territory Isra’el inhabited at that time belonged to the Jews and not to the enemy, because ADONAI had given His people a great victory over the nations east of the Jordan (see At – Isra’el’s Conquest of the Transjordan). Just as Ha’Shem had defeated Pharaoh and his army in Egypt, so He would also defeat the nations in Canaan.⁴³²

Dear Great and Mighty Father, Praise You that You are all powerful! Even when all the kings of the world with their armies come against You, You mightily defeat them. Coming out of his mouth is a sharp sword with which to strike down the nations. “He will rule them with an iron scepter.” He treads the winepress of the fury of the wrath of God Almighty (Revelation 19:15).

Praise You that “The Battle belongs to the Lord.” Whenever we get into a problem/battle that we do not know how to solve, we can call on You. You hear us and will answer us: Call to Me, and I will answer you (Jeremiah 33:3a). No problem/battle is too hard for You for You are all wise and all powerful. As Jahaziel the prophet said about the vast armies that were against Your people: Listen all Judah and inhabitants of Jerusalem and King Jehoshaphat. Thus, Adonai says to you: Do not be afraid or be dismayed because of this great multitude, for the battle is not yours, but God’s’ (Second Chronicles 20:15). Praise You Father for Your mighty power which You delight in using to protect Your child when we call to You. We love You always! In Yeshua’s holy name and power of His resurrection. Amen

Do not be afraid (20:1-4): Moses introduces some broad principles (rather than detailed instructions) to govern Isra’el’s conduct whenever the nation engaged another army. The hypothetical future battle that Moshe delineates involved Isra’el facing an army not only larger than their own, but also having numerous horses and chariots. But they were not to be afraid of them. When you go out to battle against your enemies and see horse and chariot – a people more numerous than you – do not be afraid of them. For ADONAI your God, the One who brought you up from the land of Egypt, is with you (20:1).

The role of the priest in battle was not only to care for the ark, which symbolized the LORD’s presence with Isra’el’s army, but also by God’s Word to encourage the soldiers to be strong. This was not the high priest, but one of the other priests who was assigned to address the army. We shouldn’t be surprised to hear a priest encouraging the army, because the wars with the Canaanites were holy wars (see Ag – The problem of Holy War in the TaNaKh). ADONAI had given them ample time to repent and turn to Him. But they refused to obey.⁴³³

When you draw near to the battle, the cohen will come forward and speak to the people (20:2). He will say to them, “Hear, O Isra’el.” This cry is heard four times in Deuteronomy (5:1, 6:4, 9:1, and here), and each time these words called the people to consider something very serious, something that would challenge the very survival of their nation. It would remind them of His repeated call for obedience and faith in Him. You are drawing near today to the battle against your enemies. Don’t be fainthearted! Don’t fear or panic or tremble because of them. For ADONAI your God is the One who goes with you, to fight for you against your enemies to save you (20:3-4). YHVH Himself was the basis for this lack of fear. He would be with them; He would fight for them, and He would give them the victory.⁴³⁴

ADONAI’s “Don’t be afraid” is what every believer needs to hear when confronting the enemies of faith. It’s the message the LORD gave to Abraham after helping him rescue Lot (see the commentary on Genesis Ef – Abraham Believed the LORD and He Credited It to Him as Righteousness); and to Jacob when he left home to go to Egypt (see the commentary on Genesis Kl – So Isra’el Took All His Offspring with Him to Egypt). Moses gave that message to the Israelites as they stood at the Sea of Reeds (see the commentary on Exodus Ch – The LORD Will Fight for You, You Need Only To Be Still), and the prophet Isaiah repeated it several times to encourage the Jewish remnant (Isaiah 41:10 and 13-14, 43:1 and 5, 44:2 and 8). You will find the phrase seven times in the gospel of Luke (1:13 and 30, 2:10, 5:10, 8:50, 12:7 and 32). When we walk by faith and keep our eyes on the Lord (see the commentary on Hebrews Cy – We Are Surrounded by a Great Cloud of Witnesses), He will give us the peace we need to go forward (Philippians 4:4-9).⁴³⁵

Following these encouraging words, four military exemptions are given (20:5-9): To build a new house but not live in it (20:5), to plant a vineyard but not enjoy its fruit (20:6), or to become engaged to a woman but not marry her (20:7), were all elements in “futility curses,” widely known throughout the ancient Near East (28:30). Therefore, part of the reason for military exemption for these categories would be that a man should not be slain in battle, in circumstances that made him seem under a curse, and how that would affect his surviving dependents. Another possible reason, however, was that the wars envisioned here were wars connected with possession or defense of the Promised Land. Enjoyment of the blessing of the Land was thus their end purpose. It would be tragic if Israelites should be killed without experiencing the very gifts and blessings for which the war was being fought.⁴³⁶ The first three exemptions rest on humanitarian grounds, while the last one would help maintain better morale among those who remained. These four examples demanded total commitment from every soldier.

First, the officers are to speak to the troops saying: What man has built a new house but has not lived in it? The officers were responsible for making sure that the army was composed of qualified men. However, the most qualified were not necessarily those most gifted for battle. They were, rather, men most committed to Ha’Shem and free from any distractions that might dampen their spirits for battle. Therefore, for humanitarian reasons, as well as for the morale of the army, anyone who had built a new house but not lived in it was granted an exception: Let him go back to his house – otherwise he might die in the battle and another man would dedicate it (20:5).

Secondly, the same exemption was granted to anyone who had planted a vineyard but had not begun to enjoy it. Let him go back to his house – otherwise he might die in the battle and another man would begin to use it (20:6). This particular exemption would last for up to five years (Leviticus 19:23-25).

Thirdly, a man engaged to be married was also exempt from military service. What man has become engaged to a woman but has not married her? The length of the exemption for a newly married man was one year (Leviticus 24:5). Let him go back to his house – otherwise he might die in the battle and another man would marry her (20:7).⁴³⁷

Fourthly, the officers will speak further to the troops and say, “What man is afraid and faint hearted? Let him go back to his house – so he does not weaken his brothers’ heart like his own.” Whereas the previous exemptions had been granted on humanitarian reasons, the exemption for a fainthearted soldier was granted for reasons of army morale. Since the best army was the most committed to ADONAI, anything or anyone who might affect the faith and confidence of the Israelite troops was granted an exemption. These men were not to be bullied into battle, scorned for their fear, or court-martialed; they were to be sent home along with the others who qualified for exemption. The reason is clear, for fear in an army is like an infectious plague, which can quickly cripple the ranks with debilitating effect. Gideon lost 22,000 men when he issued this challenge (Judges 7:1-3). Fear and faith cannot coexist successfully in the same heart (see the commentary on The Life of Christ Ff – Jesus Calms the Storm). Then when the officers have finished speaking to the troops, they should appoint army commanders (20:8-9). Only after those granted exemption had left, would it be clear who was available for military service. And from those remaining, army commanders at the head of the troops would be appointed, who would be responsible for their men in the approaching conflict.⁴³⁸ It may seem that these procedures would reduce the army to too small a size. But YHVH would be victorious with many or few. The size of the army was less important than the faith of those who composed it.⁴³⁹

Distant cities outside the Land (20:10-15): This section shifts from military personal to military strategy. Then Moses gave instructions for Isra’el’s foreign policy. The people very distant from them included the nations outside Canaan but within the extensive territory promised to Abraham and his descendants (Genesis 15:18-21). When you go near a city to fight against it, call out shalom to it (20:10). The command to make a city’s people an offer of peace meant to offer them a vassal treaty. In this way the city acknowledged the sovereignty of Isra’el’s God and of Isra’el. Now if it answers you shalom and opens up to you, then all the people found in it will serve you as forced laborers. If it does not make peace with you but makes war against you, then lay siege against that city. When ADONAI your God hands it over to you, you are to strike all its males with the sword. Only the women, children, livestock and all that is in the city – all its spoil – may you take as plunder for yourself. Then the women and the children had the opportunity to become proselytes (see the commentary on Acts Bb – An Ethiopian Asks about Isaiah 53: There were three levels of Gentile relationship to Judaism). So, you may consume (Hebrew: veachalta, meaning to eat, devourer, enjoy) your enemies’ spoil, which ADONAI your God has given you. Thus, you will do to all the cities that are very distant from you, which are not among the towns of these nations nearby (20:10-15). This relatively humane approach to military conquest was only to apply to the cities who were very distant from the Land.

Canaanite cities within the Land (20:16-18): However, the cities within the boundary of the Promised Land were a greater danger both to Isra’el’s political freedom and to her religious independence, so that there was all the more reason to be obedient to Ha’Shem’s command and set them apart for destruction as part of their Holy War. Only from the cities of these peoples, which ADONAI your God is giving you as an inheritance, you must not let anything that breathes live (this phrase refers to the human population. As with the distant nations, they were allowed to keep the livestock for their own personal use). You must utterly destroy them, even children. Little Canaanites would grow up to be big Canaanites (see Ag – The Problem of Holy War in the TaNaKh). The Hittites, the Amorites, the Canaanites, the Perizzites, the Hivites and the Jebusites were to be utterly destroyed. The verb utterly destroy is related to the noun ban, or cherem. There are examples in the books of Joshua, Judges and First Samuel to show that the cherem judgment of God was carried out (Joshua 7:21-26, 11:10-15; Judges 7:25; First Samuel 15),
in at least a number of cases.⁴⁴⁰

There were two reasons for this total destruction, only one of which is stated in this context. The unstated reason the Israelites were instruments of YHVH’s judgment was that the conquest was not only the means by which Ha’Shem granted His people the Promised Land, but it was also the means by which He executed His cherem judgment on the Hittites, the Amorites, the Canaanites, the Perizzites, the Hivites and the Jebusites for their sinfulness. The second reason was that if those nations survived, they would surely entice Isra’el to worship false gods, and turn the Israelites aside from serving their LORD wholeheartedly. You are to do this so they will not teach you to do all the abominations as they have done for their gods, and so you would sin against ADONAI your God (20:16-18).⁴⁴¹

The treatment of trees (20:19-20): In the ancient Near East military powers punished their enemies by indiscriminately destroying the land. However, this practice made no sense in relation to the land of Canaan for it was to become Isra’el’s own possession. Why should Isra’el cut down trees whose fruit she could eat?⁴⁴² When you lay siege to a city for a long time, making war against it to capture it, you are not to destroy its trees by swinging an axe at them. For from them you may eat, so you shall not chop them down. And why should trees, that were not the enemy, be treated with vindictive wrath as if they were persons? For is the tree of the field human, that it should enter the siege before you? You may destroy and chop down only the trees that you know are not trees for food, so that you may build siege equipment against the city that is making war with you until its downfall (20:19-20). The spared fruit trees would give the Israelite soldiers an available source of food during their siege of the enemy city, and provide necessary economic benefits for the ongoing life of anyone who lived in the city once it was in Israelite hands.⁴⁴³

In Deuteronomy 20, Holy War was an instrument of divine policy; Isra’el could not have survived without it. But war does not always have the stamp of divine approval. Even in the TaNaKh, David was denied the privilege of building the Temple because he had shed too much blood and had fought many wars (see the commentary on the Life of David Ep – David Makes Preparations for the Temple). One of the coming features of the coming Messianic Kingdom is the abolition of war (Isaiah 2:4). That our society today still resorts to war proves nothing except that mankind is terribly resistant to the grace of God.⁴⁴⁴

Life for Life, Eye for Eye
19: 15-21

Life for life, eye for eye DIG: How many witnesses would it normally take to make a case against someone in Isra’el? Then why the need for this mitzvah? What did the accuser and the accused have to do? Why would that be a deterrent? What was the principle behind this mitzvah?

REFLECT: What impact does bearing false witness have on your life with God, self, and others? Do you think that the adoption of a remotely comparable law in relation to perjury would have a beneficial effect on the truthfulness of witnesses in modern courts?

The principle of a life for a life, an eye for an eye, a tooth for a tooth, a hand for a hand, and a foot for a foot, was to limit violence and vengeance, and to guarantee justice.

Deuteronomy 19:1 to 26:15 (to see link click Dl – The Social and 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.

Every system of justice depends on people knowing the truth and speaking the truth. To bear false witness is to break God’s mitzvah (see Bt – Do Not Give False Testimony) and to undermine the foundation of the legal system. The person who swears to tell the truth and then tells lies is committing perjury, which itself is a serious crime. The Jewish mitzvah required two or three witnesses to establish the guilt of an accused person: By the word of two or three witnesses is a case to be established (Deuteronomy 19:15 and 17:6; Numbers 35:30). And both Yeshua (Matthew 18:16), and Paul (Second Corinthians 13:1; First Timothy 5:19) applied this principle to discipline in the local congregation.

But inevitably, however, some cases would have only one witness, even though the Torah said that a single witness shall not rise up against a person for any offense or sin that he commits. But suppose a hostile witness rises up against someone to accuse him of wrongdoing (19:16). What then? At that point the accused and the single witness would have to go to Jerusalem, to the Sanctuary and present their cases to the priests and judges there (see Dg – Judges). Then investigation became extremely important. Having to go to the priestly court would be deterrent enough, for ADONAI could convey His truth to the priests and judges and expose the wickedness of the accuser. But knowing that they might receive the punishment they wanted for the accused would also make them hesitate, especially if it was a capital crime. Then both people who have the dispute will stand before ADONAI, before the cohanim and judges in charge at that time (19:17). Notice that this case was not heard at the gate of the city anymore, but was heard in Jerusalem (see the commentary on The Life of Christ Lg – The Great Sanhedrin). It was a difficult case . . . it was one witness.⁴²⁷

The judges are to investigate thoroughly, and if indeed the witness is a false witness and has testified falsely against his brother, then you are to do to him just as he had plotted to do to his brother. The false witness would be punished with the same penalty the accused would have borne. The equitable punishment of the lying witness was necessary for God’s covenantal nation to purge the evil from your midst (19:18-19). This phrase is heard many times in the study of the Torah, one that is repeated seven times from Chapters 13 to 24, “You will purge the evil from your midst” (13:6, 17:7, 19:19, 21:21, 22:21, 22:24, 24:7).

It was essential that the adjudicating priests and judges obeyed this mitzvah for the sake of the covenantal nation. Those who remain will hear and be afraid, and they will no longer do such an evil thing as this in your midst (19:20). The appropriate punishment of the lying witness would have a deterrent effect that would prevent widespread bearing false testimony. Rather than succumb to feelings of compassion for the false witness caught up in a web of destructive lies, the priests and judges must show the liar no pity whatsoever. Instead, their judgment must agree with the principle of lex talionis.⁴²⁸

Moses closed this section by reminding the people that in every case, the punishment must fit the crime. This is known as the lex talionis, which is Latin for the law of retaliation. Some people today call this principle barbaric, probably because they don’t understand what it means: the sentence must be neither too strict nor too easy but must be suited to what the law demands and what the convicted criminal deserves. Honest judges don’t give a murderer the same sentence they give the man who poisoned his neighbor’s cat, nor is shoplifting given the same punishment as a kidnapper. The judicial principle spoken of here emphasized fairness and humane treatment at a time in history when punishments were terribly brutal.⁴²⁹

Your eye must not show pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot (19:21). At first reading, some might think this was ancient and unfair. But the spirit of this commandment is completely the opposite. You see at that time if one man from a tribe would fight with a man from another tribe, the guy who got beaten up would bring in his brothers. Then that guy would retaliate and it would become a tribal war. God said: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. So, the retribution would be limited to one person. And the person taking revenge was not carried out by anyone involved in the dispute, but Jewish officials in Jerusalem after a thorough investigation. Far from encouraging vengeance, this mitzvah limited vengeance and helped the judge to come to a fair judgment about the crime.⁴³⁰

ADONAI says: Vengeance is Mine (Deuteronomy 32:35a; Romans 12:19; Hebrews 10:30). One was not allowed to take the law into his own hands, otherwise anarchy would follow. This is the principle behind this verse. At that time, you had the code of Hammurabi, and others, where the punishment far exceeded the crime. The eye for eye concept was meant to have the punishment fit the crime. No more, no less. The Torah highlighted the idea that mankind was created in the image of God. All of this was to discourage false witnesses.⁴³¹

Dear holy and just Heavenly Father, all praise to You for being such a pure and holy God. You are not a god who closes His eyes to wrong. Nor do you ignore wrong. You make just and fair rules for stopping wrongs, by fairly punishing the wicked person.

Yet to Your glory, You are also full of love, mercy and grace. In love he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will – to the praise of his glorious grace, which he has freely given us in the One he loves.  In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace that he lavished on us. With all wisdom and understanding (Ephesians 1:4c-8 NIV). Praise You for being so wonderful! I look forward to adoring and praising You for all eternity in heaven! In Yeshua’s holy name and power of His resurrection. Amen  

Moving a Boundary Stone
19: 14

Moving a boundary stone DIG: How were the portions of land determined once the Israelites conquered Canaan? How were their boundaries established? How could a dishonest person cheat his neighbor? Why would this be so devastating to the victim of this crime? Were the Jews the only ones who had this problem? What did this mitzvah have to do with the Ten Words?

REFLECT: How do people steal land, businesses, or property from the poor and the needy today? Do you think most thieves get caught today? If the courts can’t help, who do we turn to? Do you have the assurance that ultimately thieves aren’t getting away with anything (see the commentary on Revelation, to see link click Fo – The Great White Throne Judgment)?

Moving a boundary stone from its place was virtually an attack on the neighbor’s livelihood.

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.

You are not to move your neighbor’s boundary stone from the place where people put it long ago, in the inheritance soon to be yours in the Land ADONAI your God is giving you to possess (19:14).

After Isra’el conquered the land of Canaan, each tribe was assigned its territory and their borders accurately described. Joshua, Eleazar the high priest, and the heads of the twelve tribes cast lots and divided up the portions that Bnei-Yisra’el possessed (Joshua 14:1-2). Within the tribes, each family and clan would make its own claim and mark it out with boundary stones. In that day, they didn’t draw up detailed real estate maps. In the Near East, the fields of different owners are not marked by fences, but by posts, or by single stones. Everyone was expected to honor the boundary stone because to move the stones was to steal land from their neighbors and their descendants. This basically meant the economic survival for each family, and also the family’s tangible proof of membership in the covenant community. But it was easy for a dishonest man to move those landmarks, little by little each year, and thus gradually steal from his neighbor. Therefore, the mitzvah: Do not move an ancient boundary stone which your fathers set up (Proverbs 22:28).⁴²³

Not only the Jews, but other ancient nations, especially the Romans, had tough laws against the removal of landmarks. In the British Museum are three very curious Babylonian monuments which are supposed to have been landmarks, covered with curses for those who would try to remove them. One of them is made up of marble, fashioned in the shape of a massive fish. On the head is the figure of a serpent, and various other characters; and on the other side, in arrow-headed letters, are the curses.⁴²⁴

Moving a boundary stone was a violation of the eighth mitzvah (see Bs – Do Not Steal), and as Micah 2:1-2 shows, it is also rooted in the tenth mitzvah as well (see Bu – Do Not Covet). In fact, as an attack on a covenant neighbor, striking at his share of the covenant land given to him by YHVH, theft was indirectly a crime against God. No wonder this crime was included among the curses announced from Mount Ebal. It comes high on the list, only after idolatry and dishonoring parents: “Cursed is the one who removes his neighbor’s boundary stone.” Then all the people are to say, “Amen” (27:17).⁴²⁵ Crimes in this list were committed in secret in the hope that the offender might never appear before a human court. But such people were committed to the judgment of Ha’Shem, who would carry out the curse. Elsewhere in the TaNaKh, both wisdom writers (Job 24:2-4; Proverbs 15:25 and 23:10-11), and the prophets (Isaiah 5:8 and Hosea 5:10) refer to land grabbing as part of their warning or rebuke.

But the prophetic and wisdom sayings also suggest that the mitzvah goes further, to include extortion, the deliberate taking over the land of the poor by the powerful, or the making of unjust mitzvot so they could rob the helpless: The people of the land have oppressively blackmailed, plundered in robbery, wronged the poor and the needy and abused the outsider unjustly (Ezeki’el 22:29). The story of Ahab and Naboth illustrates the motive behind the crime (First Kings 21). The prominent position of this mitzvah shows how closely the need to respect the life and means of others is bound up in Deuteronomy with the prohibition of murder itself (see Bq – Do Not Murder).⁴²⁶

Dear wonderful Heavenly Father, Praise You that You are so kind and loving! Praise You that Your concept of true religion is loving. Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world (James 1:27). You are wonderful! In Yeshua’s holy name and power of His resurrection. Amen

Six Cities of Refuge
19: 1-13

Six cities of refuge DIG: What are the cities of refuge? What was their function? Who were the ones who would judge these cases? Why was that important? What geographical guidelines were given for these cities? How were these cities an inheritance for everyone? Why distinguish between intentional and unintentional murder? Isn’t murder still murder? How do these cities honor God and human life? What promise and penalty is linked with the use and abuse of these cities? Was the murderer to be protected in these cities of refuge?

REFLECT: How many blessings of ADONAI do you think you have received because you have obeyed the teachings of the Scriptures? If you have missed out on some blessings in the past, you can change that today by reading, understanding, and following God’s Word. Has anger or hatred ever hindered your being conformed into the image of Messiah? How so? How did that work for you? How did it end? Has it ended? How do these cities of refuge point us to the Messiah? How did those cities illustrate our salvation by contrast?

Moses gives special attention to the issue of blood revenge since this was a common practice in the ancient nomadic societies.

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.

Therefore, after Chapter 18, where the Israelites were told about the Prophet to come (who would be the Messiah), here in Chapter 19, the Ten Words (see Bk – The Ten Words) are resumed, and Moses illustrates the sixth commandment (see Bq – Do Not Murder). But Moshe does it in a beautiful way. He does not begin with instructions about how to catch a murderer; or how to punish a murderer. He begins with a concern about the one who kills accidentally. Murder is a great tragedy, but because we do not live in Paradise, in an imperfect world where accidents happen, people can find themselves guilty of killing someone accidentally. ADONAI looked with grace upon such a one a gave Isra’el a remedy.⁴¹³

Dear Heavenly Father, Praise You for being such a wonderful and caring Father! Praise You for sacrificing the blood of Your Son Yeshua. God made him who had no sin to be sin for us, so that in him we might become the righteousness of God (Second Corinthians 5:21). He is our refuge that we run to from the awful punishment of death that each of us deserve for all have sinned and fall short of the glory of God (Romans 3:23). Praise You that when we believe in Your Son and make Him our Lord, then you make us Your children and give us eternal life (John 1:12).

You have said that the important thing is not knowledge of Yeshua, or even doing good deeds of service in His name. Many will say to me on that day, “Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles? Then I will tell them plainly, “I never knew you. Away from me, you evildoers” (Matthew 7:22-23)! What You do desire and what gets a person into heaven – is a heart that loves You first and foremost in their life. Jesus replied: Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and greatest commandment (Matthew 22:37-38). We do love You and our greatest joy in heaven will be praising Your great name and spending time with You. In Yeshua’s holy name and power of His resurrection. Amen

The instituting of the cities of refuge seems to be an expansion of the simpler mitzvah contained in Exodus 21:12-14, where Ha’Shem appointed a place where one could run, presumably at the horns of the bronze altar, and offered protection to the manslayer, but not to the murderer (First Kings 2:28-35). As the Israelites took possession of the Promised Land, however, the Sanctuary and the horns of the bronze altar would be located far away from the majority of the population. Therefore, cities of refuge, strategically located throughout the Land, would replace this particular function of the Sanctuary and the horns of the bronze altar.⁴¹⁴

Numbers 35:9-28 provides for six cities of refuge, chosen from the 48 Levitical cities in both the Transjordan, and in the area west of the Jordan River, appointed by Isra’el when they had conquered the Promised Land. Three cities of refuge: Bezer, Ramoth, and Golan, have already been referred to briefly in Deuteronomy (see Bg – Three Cities of Refuge), in which they were set aside to serve those tribes residing east of the Jordan Valley. The present passage resumes that theme, and the picture is completed with Joshua 20:7-9, which incorporates elements from both Numbers 35, Deuteronomy 4 and 19.⁴¹⁵

The establishment of those privileged sanctuaries among the cities of the Levites is probably traceable to the idea that the Levites would be the most suitable and impartial judges, that their presence and counsels might calm or restrain the stormy passions of the blood avenger. By their consecration as priests, the Levites were mediators between the Israelites and YHVH. As such, they would have been gifted to calmly mediate between the attacker and the victim’s family, ensuring that no further bloodshed would occur.⁴¹⁶

The cities (1-3): When ADONAI your God cuts off the nations whose land ADONAI your God is giving you, and you take their place and settle in their cities and houses, you are to set aside three additional cities for yourselves in your Land that ADONAI your God is giving you to possess. Divide the territory of your land, which ADONAI your God is having you inherit, into three parts; and prepare the roads, so that any killer can flee easily to these cities (19:1-3). Joshua later identified these cities as Kodesh in Galilee (in the northern region), Shechem in Ephraim (in the central region), and Hebron in Judah (in the southern region). The people are to make sure that these six cities are accessible to all Israelites in case a murder took place, so he could flee to one of those cities of refuge to escape the revenge of his next-of-kin. The sages teach that there were signs at all the crossroads pointing the way to the nearest city of refuge. ADONAI wanted to make it easier for the innocent manslayer to escape the vengeance of hateful people.

The accidental death (4-7): If someone kills another person accidentally (Hebrew: da’at), without previous hostility, the slayer may flee to any of these cities to live in safety (19:4 NLT). The killer is innocent, and thus, anyone who kills him spills innocent blood. ADONAI, watching from heaven, is primarily concerned with the human heart. If the killing was accidental, God considered the killer innocent.

An example would be if a man goes into the forest with his neighbor to cut wood and takes a stroke with the axe to fell a tree, but the head of the axe flies off the handle, hits his neighbor and kills him. Then he is to flee to one of these cities and live there. Otherwise, the next-of-kin avenger (Hebrew: go’el haddam), in the heat of his anger, may pursue the killer, overtake him because the distance [to the city of refuge] is long, and strike him dead – even though he didn’t deserve to die, inasmuch as he hadn’t hated him in the past. This is why I am ordering you to set aside for yourselves three more cities (19:5-7).

The accidental killer was to flee to the nearest city of refuge. There, he would be safe until all the facts of the case could be examined, and tempers could cool. He would wait until a trial was held to determine his guilt or innocence. If found innocent, he was allowed to live safely in the city of refuge until the death of the high priest in Jerusalem. So, even though he was declared innocent of murder, he still paid a steep price for accidently killing another human being. If he left the city of refuge before the high priest died, he could legally be killed by the next-of-kin of the victim and the elders of that Levitical city wouldn’t protect him (Numbers 35:27).

In judging the case, there was one thing that the Levitical judges needed to look for. Hate. If there was hate, the person was most likely guilty. Yeshua Himself linked murder to hatred in the Sermon on the Mount (see the commentary on The Life of Christ Da – The Sermon on the Mount): You have heard it said to those of old, “You shall not murder, and whoever commits murder shall be subject to judgment.” But I tell you that everyone who is angry with [hates] his brothers shall be subject to judgment. And whoever says to his brother, “Raca” shall be subject to the council; and whoever says, “You fool!” shall be subject to fiery Gehenna (Matthew 5:21-22). Here Yeshua brings us right to the core of the Torah and revels to us the source of murder, which is anger, which is hatred. This anger will grow into hatred, and when full grown, the person is convinced that murder is the only solution to the problem. It was that thing that the judges of Isra’el were asked to look for.⁴¹⁷

The murderer (19:8-13): If the Israelites had been faithful in following YHVH, then He would have expanded their territory to the boundaries promised to Abraham (see the commentary on Genesis Eg – I am the LORD, Who Brought You Out of Ur of the Chaldeans to Give You This Land). When ADONAI your God expands your territory, as He swore to your ancestors that He would, and gives you all the Land He promised to give to your ancestors – provided you keep and observe all these mitzvot I am giving you today, loving ADONAI your God and always following His ways – then you are to add three more cities for yourselves, besides these (19:9). But they missed out on the blessings of God because they did not follow the Scriptures. Isra’el would not have been the same, then or today, if she had pursued God’s Torah, His teaching.

So that innocent blood will not be shed in the land ADONAI your God is giving you as an inheritance, and thus blood guilt be on you (19:10). Here, Moses emphatically states that to allow a manslayer to be put to death, would be the same as the shedding of innocent blood by a premeditated murderer. The basic principle is thus stated: the innocent should not be punished, and the guilty should not go unpunished.⁴¹⁸

The murderer still might flee to one of the cities of refuge, but he would not be protected there. However, if someone hates his fellow member of the community, lies in wait for him, attacks him, strikes him a death blow, and then flees into one of these cities, the leaders of his own town are to bring him back from there and hand him over to the next-of-kin avenger to be put to death. You are not to pity him (see the commentary on Genesis Cz – Whoever Sheds Human Blood, by Humans Shall Their Blood Be Shed). Rather, you must put an end to the shedding of innocent blood in Isra’el. Then things will go well with you (19:11-13). The reason for the stern action was to remove the stain from the Land which resulted from the shedding of innocent blood; since the LORD was believed to dwell in the midst of His people, the Land was not to be defiled.⁴¹⁹

This is a major problem today. The law generally ignores the pain and suffering of the victims and their family, and worries more about the rights of the criminals. Today people say, “How does killing the murderer purge innocent blood?” The modern judgment seems to ask, “Who is the ‘innocent person’?” The victim is already dead, and the only one now left is this poor murderer who will now suffer in jail for 10 or 20 years, and be released. Let us help this poor murderer and not avenge the innocent blood that he shed on the ground. But when YHVH spoke to Cain, He said: What have you done? The voice of your brother’s blood is crying out to Me from the ground. So now, cursed are you from the ground which opened its mouth to receive your brother’s blood from your hand (Genesis 4:10).

I realize that this is not so politically correct for the eyes and ears of the world today. Some people might say the language of the Word of God here is to be understood figuratively. However, as long as the murderer is not brought to justice, it is as if the blood of the victim is exposed to the ground. In other words, the ground does not accept it, and this blood is not covered. The blood that is not covered and not avenged continues to be a curse to the murderer and to the collective community, and the curse stays on the ground until it is avenged. Yeshua, Himself, demonstrated this principle (Matthew 23:34-36). Therefore, the Word of God says: You must show him no pity.⁴²⁰

The cities of refuge point us to the Messiah, in whom sinners find a refuge from the destroyer of our souls. Just as the guilty person sought refuge in the cities set up for that purpose, we flee to Yeshua for refuge from sin (Hebrews 6:18). We run to Messiah to escape the danger we are in from the curse and condemnation of Torah, from the wrath of God, and from an eternity in hell. Only the Lord provides refuge from these things, and it is to Him alone that we must run. Just as the cities were open to all who fled to them for safety, it is Messiah who provides safety to all who come to Him for refuge from sin and its punishment. For God so loved the world that He gave His one and only Son, that whosoever believers in Him shall not perish, but have eternal life (John 3:16).⁴²¹

But just as those cities of refuge illustrate our salvation in Yeshua Messiah to whom we have fled for refuge to take hold of the hope set before us (Hebrews 6:18), they also do so by contrast. The man who fled in Isra’el did so because he wasn’t guilty of premeditated murder, but we flee because we are guilty and deserve to be judged. Nobody has to investigate our case because we know we have sinned and deserve the punishment of Ha’Shem. In the case of the cities of refuge, the innocent man was allowed to live, but in our case, Yeshua Messiah, the innocent One, was condemned to die. The Israelite had to remain in the city of refuge, for if he left it, he might die at the hand of an avenger. The salvation we have in Messiah isn’t conditioned on our obedience, but depends wholly on His grace and promises. I give them eternal life! They will never perish, and no one will snatch them out of My hand. My Father who has given them to Me, is greater than them all. And no one is able to snatch them out of the Father’s hand. I and the Father are one (John 10:28:30). Therefore, there is no condemnation for those who are in Messiah Yeshua (Romans 8:1). The Israelite manslayer could legally leave the city of refuge after the death of the high priest, but our High Priest in heaven will never die and lives forever to make intercession for us, “Therefore, He is able to save completely those who draw near to God through Him, always living to make intercession for us” (Hebrews 7:25).⁴²²

The Social and Family Mitzvot
19:1 to 26:15

Moses now speaks of the second part of the Ten Words (to see link click Bk – The Ten Words), our relationship with others. We can summarize what is said here by the words of Paul: For the whole Torah can be summed up in a single saying, ”Love your neighbor as yourself” (Galatians 5:14). This means that a proper understanding of the Torah will bring people to love their neighbor as themselves. Any understanding of Torah without this great principle will make Torah harsh, legalistic, and therefore, hard to understand.

This section 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 the 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.

These commandments form the basis for many of the laws that we live under in the western world today. As a result, they are a school of wisdom. It is as if we are sitting with, and learning from, our Great Judge who gently brings us from case to case. The key verse for this whole section can be found in Deuteronomy 23:14, “For ADONAI your God walks in the midst of your camp.” God is here. He is omnipresent. He walks in your midst. He is aware of every case. So, on the one hand, this whole section gives us a sense of comfort because it reminds us that God is aware of our plight. He knows our difficulties. He knows our pain, and there is absolutely nothing that evades His eye.⁴¹²

On the other hand, it is important to remember that these commandments were never meant to save, but to make the Israelites aware of their sin as clearly as possible. These commandments only pointed to their need of a Savior. As Paul teaches us in the book of Galatians, the guardian was not the teacher (see the commentary on Galatians Bm – The Torah Became our Guardian to Lead Us to Messiah), he only brought the student to the teacher. Therefore, just as the guardian brought the student to the teacher, the Torah brought the Jewish people to their Messiah.

Dear Great Heavenly Father, Praise Your wisdom in giving the mitzvot that we might see our sinfulness and need of a perfect Messiah to rescue us from our inability to be perfect. Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed.  So, the law was our guardian until Christ came that we might be justified by faith.  Now that this faith has come, we are no longer under a guardian (Galatians 3:23-25). You are a perfectly holy God and only those who have perfect righteousness can enter your holy home of heaven.  God made him who had no sin to be sin for us, so that in him we might become the righteousness of God (Second Corinthians 5:21). We love, praise and worship You. In Yeshua’s holy name and power of His resurrection. Amen

A Prophet Like Moses
18: 15-22

A prophet like Moses DIG: What provision does God make for Isra’el? What was the duty of the prophet, as compared with a priest? What kinds of prophets were the Israelites to avoid? How do you account for the miraculous signs performed by false prophets? What was the responsibility of the true prophet of God? Of the people? Who is this prophet? How is He like Moshe? And when will He come? Why is there no continuous revelation today?

REFLECT: What are the tests for the false prophets today? Do you think the gift of prophecy still functioning today? Or is the canon of Scripture closed? What would a prophet add to the Word of God? What does the book of Revelation say about that (Revelation 22:18)? How can you tell the false prophets of today? What happens today when a prophecy does not come true? Are there any consequences for the false prophet?

In contrast with the dark magic of Canaanite sorcerers, witches, soothsayers, fortune-tellers, and mediums, the Israelites were to listen to ADONAI’s prophets alone.

For the second time in Deuteronomy, we are warned about the false prophets and teachers. The first time was in Chapter 13 (to see link click Cv – Beware of Idolatry), right at the beginning of the specific stipulations of the Covenant. And here, also, it is very strategically placed. It is right after the description of God’s selected teachers of the Torah, the Levites, and right before a foreshadowing of the coming of the Messiah.

At the time Moses spoke these words he was about 120 years old, and his death was imminent. YHVH had told him that he was not going to cross the Jordan River with the Israelites into the Promised Land (see Gj – The Death of Moses). That, of course, created a problem for them. What were they to do once Moshe was no longer with them? Who would be their mediator? Who would be able to speak to God on their behalf? Who would be able to pray for them? Moses had been very important to them, and his departure left a huge gap in Isra’el’s relationship with YHVH. But this passage speaks of a new Mediator who was coming, the only One who could truly intercede between God and mankind. ADONAI will raise up for you a prophet like me from among yourselves, from your own kinsmen. You are to pay attention to him (18:15). This is the only passage in the entire Torah where Moshe explicitly identifies himself as a prophet. Just as the 613 commandments of the Torah were given to show that mankind could not live up to it and obey it, Moses was given the task of being a mediator, but his failures showed that no man could be the mediator when he himself needed mediation. In effect, Moshe succeeded in showing us the way to the Messiah. And just like John the Immerser, he understood the difference between himself, and the One who was to come.⁴⁰⁶

The ultimate Prophet like Moses is Yeshua Messiah – the One who spoke God’s words and who provides deliverance for His people. Not even Joshua could be compared to Moshe, for since Moses there has not risen again a prophet in Isra’el like him (34:10a), with such power before mankind and intimacy with YHVH. Moses set the standard for every future prophet. Each prophet was to do his best to live up to the example of Moses until the One came who would introduce the Dispensation of Grace (see the commentary on Hebrews Bp – The Dispensation of Grace). During the first century AD the Pharisees and Sadducees were still looking for the fulfillment of Moses’ prediction (John 1:21). Peter said their search should have stopped with the Messiah (Acts 3:22-23).⁴⁰⁷

Just as when you were assembled at Horeb (which is the name used for Mount Sinai in Deuteronomy) and requested ADONAI your God, “Don’t let me hear the voice of ADONAI my God any more, or let me see this great fire ever again, for if I do, I will die!” On that occasion ADONAI said to me, “They are right in what they have spoken.” I will raise up a prophet like you for them from among their brothers. I will put My words in His mouth, and He will speak all that I command Him. Now whoever doesn’t listen to My words that this Prophet speaks in My Name, I Myself will call him to account (18:16-19).

Over the course of time, these verses concerning the prophet came to be recognized within Judaism as having a future and prophetic point of reference. The parallel between Yeshua and Moshe, expressed here prophetically, is striking. The prophet Moses, in his role as leader of the people and spokesman for YHVH, was instrumental in founding the first kingdom, the kingdom of Isra’el. Though he was followed by many genuine prophets in the history of that kingdom, none of them was comparable to him in the significance of his work under God’s direction. Likewise, Yeshua also marked the coming of a new Kingdom. It was not a political kingdom of this world, as was that of Moses, but the Kingdom of God. The prophet Moses mediated a covenant which was to be the constitution of the kingdom of Isra’el, whose true King was God. The prophet Jeremiah signaled the end of that age and pointed forward to a New Covenant (see the commentary on Jeremiah Eo – The Days are Coming, declares the LORD, When I Will Make a New Covenant with the People of Isra’el) and a new kind of Kingdom. Those prophetic pointers in the past found their fulfillment in Yeshua.⁴⁰⁸

Here are thirty ways in which Yeshua Messiah resembled Moshe:

1. Just as there were 400 years of silence before YHVH sent Moses to deliver Isra’el from her bondage to Pharaoh, so there were 400 years of silence before He sent His one and only Son, Yeshua the Messiah, to utterly deliver Isra’el from her ultimate bondage to sin and death.

2. Both Moshe and Yeshua were sent from God (Exodus 3:1-10; John 8:42).

3. Both Moshe and Yeshua were Jews (Exodus 2:1-2; Matthew 1:1-16; Luke 1-2; Hebrews 7:14). This is significant, since Muslims claim that Muhammad is the prophet that Moshe referred to, which is impossible, since the Messiah must be a Jew (John 4:24).

4. Both had faithful Jewish parents (Exodus 2:2; Hebrews 11:23; Matthew 2:13-14).

5. Both were born under foreign domination, Moses under Egyptian domination and Yeshua under Roman domination (Exodus 1:8-14; Luke 2:1).

6. Both were threatened by wicked kings (Exodus 1:15-16; Matthew 2:16).

7. Both Moses and Yeshua spent their early years in Egypt, miraculously protected from those who sought to take their lives (Exodus 2:10; Matthew 2:16).

8. Both rejected the possibility of becoming rulers in this age. Moshe was raised as a son in the royal family and could have enjoyed a lavish lifestyle as a powerful ruler, but he chose differently (Hebrews 11:24); Satan offered Yeshua rule over the kingdoms of this world (Matthew 4:8-9), but He rejected that offer and chose to suffer and die for us.

9. Both Moshe and Yeshua were “sent from a mountain of God” to free Isra’el. Moses was sent from a physical Mount Sinai in Midian; Yeshua was sent from a spiritual Mount Zion in heaven (Hebrews 12:22).

10. Both were initially rejected by the Jews (Exodus 32:1; Isaiah 53:3; Matthew 27:21-22; Romans 11:25).

11. Both were accepted by the Gentiles: Moshe by the Midianites (Exodus 2:14-22); Yeshua by the world (Acts 10:45; First Timothy 3:16).

12. Both were criticized by their families (Numbers 12:1; Mark 3:20-21).

13. Both knew YHVH face to face. God spoke directly to both Moses and Yeshua (Exodus 3:1-10; Deuteronomy 34:10; Luke 9:934-36). All other prophets received their revelation by visions or dreams (Deuteronomy 34:10; John 1:18). Both were authoritative spokesmen for ADONAI.

14. Both were teachers (Deuteronomy 4:1-5; Matthew 22:16; John 3:2).

15. Both revealed God’s name (Exodus 3:13-14; John 17:6 and 11-12).

16. Both were faithful to ADONAI (Numbers 12:5-7; Hebrews 3:1-2).

17. Both gave the people bread from heaven (Exodus 16:14-15; Matthew 14:19-20) and performed miracles (Exodus 4:21-28; Deuteronomy 34:10-12; John 5:36, 12:37-38).

18. Both were appointed as saviors of Isra’el: Moshe, as Isra’el’s deliverer from the bondage to Pharaoh; Yeshua as Isra’el’s deliverer from the bondage to the Adversary.

19. Both were shepherds of Isra’el. Moses led the Israelites through the wilderness (Exodus 3:1; and the entire book of Numbers); Yeshua led those who believed in Him as the Good Shepherd (John 10:10-11; Matthew 9:36).

20. Both were humble servants of the LORD (Numbers 12:3; Luke 2:46-47; Philippians 2:8-9).

21. Both fasted in the wilderness for forty days (Exodus 34:28; Matthew 4:2).

22. Both were mediators of the covenant of blood: Moses of the TaNaKh (Exodus 24:7-8) and Yeshua of the B’rit Chadashah (Matthew 26:26; Mark 14:26; Luke 22:20; Hebrew 9:11-5; First Corinthians 11:25; Second Corinthians 3:6).

23. Both offered to die on behalf of the people’s sins (Exodus 32:30-33; John 17).

24. Just as Moshe instituted the Passover on the 14th of Nisan as the means by which the Angel of Death would pass over those Israelites who trusted in God’s promise regarding the blood of the lamb (Exodus 12:11-12), so Yeshua offered Himself as the sacrificial Lamb of God who takes away the sins of the world (John 1:29).

25. Just as Moses brought about the “resurrection” of the children of Isra’el as they passed through the Sea of Reeds; so Yeshua because the Firstfruits of resurrection as He rose from the dead.

26. Just as the Torah was given to Isra’el fifty days after the Exodus from Egypt on Shavu’ot, so Yeshua sent the Ruach Ha’Kodesh to form the Church fifty days after His resurrection.

27. Both of their faces shone with the glory of heaven – Moshe on Mount Sinai (Exodus 34:34-35) and Yeshua on the Mount of Transfiguration (Matthew 17:2).

28. As Moshe lifted up the bronze serpent in the wilderness to heal the people (Numbers 17:11), so Yeshua was lifted up on the cross to heal all believers from their sin (John 12:32).

29. As Moses conquered the great enemy of Isra’el, the Amalekites with his upraised arms (Exodus 17:11), so Yeshua conqured our ultimate enemy of sin and death by His upraised arms on the cross (John 19:18).

30. As Moshe sent twelve spies to explore Canaan (Numbers 13), so Yeshua sent twelve apostles to reach the world (Matthew 10:1); and as Moses appointed seventy rulers over Isra’el (Numbers 11:16-7), so Yeshua anointed seventy disciples to teach the nations (Luke 10:1).

How was Yeshua a prophet like Moshe? Like Moshe, He was a Jew, a leader, a prophet, a lawgiver, a savior, a teacher a priest, an anointed one, a mediator between God and mankind – speaking the words of God – and like Moshe, He offered to die for the sins of the people.

The Prophet to come was to speak the Word of God, and only His Word (John 5:30, 12:49; Philippians 2:16). But He was not coming right away. In fact, some 1,500 years separated Moshe from Yeshua. So, what were the Israelites supposed to do in the meantime? Yes, there would be prophets to come: Joshua, Samuel, Elijah, Elisha, Joel, Isaiah, Jeremiah, Ezeki’el, Dani’el, and others, but they were neither like Moses, nor like the Prophet to come. How can we separate the true prophets of God from the false prophets of the Adversary? Although Moses would leave after the Torah was completed, God never did. He was present with them in His Word. Therefore, the LORD gives us some further instruction that is still very practical for us today.⁴⁰⁹

Dear Mighty Heavenly Father, Praise Your mighty power, holiness and love. Heaven will be so wonderful that we can’t even imagine the great joy for all who love you and enter heaven as your children (John 1:12). Things no eye has seen and no ear has heard, that have not entered the heart of mankind – these things God has prepared for those who love Him (First Corinthians 3:9 quotes Isaiah 64:4).

Praise You for wanting all to enter heaven and by Yeshua’s death and resurrection (Second Corinthians 5:21). You have opened the door to all who chose to love and to follow God (Romans 10:9-10). He is being patient toward you – not wanting anyone to perish, but for all to come to repentance (Second Peter 3:9c). The choice of each person’s eternal destiny is decided by who their heart loves. God looks to see if they have repented from their selfish ways and chosen to love and follow Him. The beloved apostle John prophecies that terrible plagues that God will send in the last days to turn people to look upward to Him. Very sadly many will not choose repentance. People were scorched with fierce heat, and they cursed the name of God – the One who has power over these plagues. But they did not repent, to give Him glory (Revelation 16:9). It is a real choice of eternal life of great joy or suffering the wrath of God in eternal punishment. 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). Father God, we love You and look forward to praising and worshiping You forever. Please do whatever it takes to open the hearts of my friends and family so they choose eternal life by loving You as first in their lives. In Yeshua’s holy name and power of His resurrection. Amen

False prophets: Given the serious nature of failure to obey the prophetic word, Moses now turns to the matter of distinguishing between true and false prophecy.⁴¹⁰ Now should you say in your heart, “How would we recognize the word that ADONAI has not spoken (18:21)? Two tests could be used to determine whether a prophet was speaking God’s words.

First, the prophet’s message had to be in accordance with God and His Word. But the prophet who presumes to speak a word in My Name, which I have not commanded him to speak, or who speaks in the name of other gods – that prophet will die (18:20). As a result, anyone claimed to say a word from the LORD had to be right 100 percent of the time, and they needed to give shorter near historical prophecies to prove that they were, indeed, a prophet. Their life should be an open book for all to see, just like the elders in the B’rit Chadashah. The true prophetic office in the Dispensation of the Torah demanded 100 percent accuracy because they declared a new revelation from YHVH.

Second, his prophecy must come true. When a prophet speaks in the name of ADONAI, and the prediction does not come true — that is, the word is not fulfilled — then ADONAI did not speak that word. The prophet who said it spoke presumptuously; you have nothing to fear from him or any reprisals such a one might predict against them (18:22). There were no second chances. They must be put to death. By permitting these so-called “prophets” to mix error with messages supposedly “fresh from God’s lips,” the floodgate would be open to false teaching, confusion, error, fanaticism, and chaos.

How could a message genuinely inspired by YHVH be tainted with error or lies? True, inspired prophecy would have to line-up with Scripture. If they do not speak according to the Torah, it is because they have no light (Isaiah 8:20). It is the very Word of God. Every prophetic revelation implies, “This is what the LORD is saying” – if not explicitly, then implicitly. True prophecy is not the prophet’s opinion or speculation. It is not a mere impression in his mind. It is not a guess or a divination. It has nothing whatsoever to do with soothsaying. It is a word from ADONAI (First Samuel 3:1; Jeremiah 37:17). And since the prophet purports to speak for God Himself, he is held to the highest possible standard of accountability, and judged with the utmost severity if he prophesied falsely.⁴¹¹

No continuous revelation today: The gift of prophecy was still in use during the First Century (Romans 12:6; First Corinthians 12:10; Ephesians 4:11). There were prophets in B’rit Chadashah times: Agabus (Acts 11:27-28, 21:10-11); Ana the prophetess (luke 2:36-38); Barnabas, Simon called Niger and Lucius the Cyrene (Acts 13:17); Judas and Silas (Acts 15:32); the four daughters of Philip who prophesied (Acts 21:9); and the apostle John who prophesied in the book of Revelation. Prophets foretold either near historical events or far eschatological events. Once Revelation was completed, however, the canon of Scripture was closed at the end of the First Century. There was no need for any further revelation. The Ruach ha-Kodesh had equipped believers with everything they would need to live a victorious life, and the spiritual gift of prophecy passed away. Hence, there is no continuous revelation.