AltogetherJust

      From scripture, the LORD makes clear that He takes justice and judgment very seriously. He holds judgment to a very high standard. He expects the same from us: "He has shown you, O man, what is good; And what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God? (Micah 6:8). As I read this verse and consider it, it seems impossible to do the first two requirements if we do not have the third: to walk humbly (sana - lowly, humbly, modest, submissively, to show humility, keep close, preserve) with your God. And it is impossible to do the third without doing the first two!

     Before this verse from Micah above, the question is asked by the prophet: "With what shall I come before the LORD, and bow myself before the High God? Shall I come before Him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams, ten thousand rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?" (v. 6-7).

     Micah's revelation in verse 8 above is a religion killer, religion being man's doctrines of how to reach God. The greatest offering that we can bring the LORD is not reflected in religious obligations but is found in an inward change of heart which is rooted in thanksgiving towards God (see Col. 3:12-17), and consequently our righteous offerings to Him flow from that place of humility, love and thanksgiving. Perhaps because the LORD loves His Son so much, that when He sees the qualities of His Son in our inner man, He is well and most pleased (see Mt. 3:13-17). Jesus, His Son, walked with all power and authority, wisdom, grace and truth, but He also was willing to empty Himself of His privileged station of equality with the Father, and bow humbly before the will of His Father, God. Because of this, Christ was highly exalted by the Father. (Phil. 2:3-11). The humility that Micah wrote that God requires of us is not a place of weakness, but a place of God's trust, promotion and power.

     The title of this week's Sabbath reading portion is Shoftim, meaning "Judges." The first mention of this office comes under the heading in my Bible, "Justice Must Be Administered." Deut. 16:18-20 says: "You shall appoint judges and officers in all your gates, which the LORD your God gives you, according to your tribes, and they shall judge (*aleph-tav/Alpha and Omega) the people with just judgment. You shall not pervert justice; you shall not show partiality, nor take a bribe (sohad/sahad - gift, reward, bribes, present, bribery, donation/reward, hire, give a present, bribe, ransom, hire, give a reward, donate, bestow a gift especially to free from punishment), for a bribe blinds the eyes of the wise and twists/perverts the words of the righteous. You shall follow what is altogether just ("just, just" in Hebrew - sedeq/sadaq - righteousness, justice, rightness in government, cause, speech, ethics, vindication, deliverance, victory, prosperity, redemption, salvation, in the name of the Messianic (Christ) King/be just, be righteous, to be just of God, do or bring justice, to declare righteous, to justify, cleanse), that you may live and inherit (*aleph-tav/Alpha and Omega) the land (eres - land, earth, whole earth, country, territory, district, region, piece of ground, Sheol the underworld, inhabitants of the land, land of the living) which the LORD your God is giving you." 

      As we look at the phrase "altogether just" as it applies to the requirement of the appointed judges and the people in general, it is "just, just" in Hebrew (see sedeq/sadaq, above) placing a double emphasis on the quality of doing and being "just'. We have a certain concept of the act of judging in the spiritual sense, but in looking at the meanings included in the Hebrew language, "just" is connected to "deliverance, victory, prosperity, redemption, salvation, in the name of the Messiah/Christ King". Here we see why the Father entrusted all judgment/justice into the hands of His Son, Yeshua (meaning "salvation, deliverance, welfare, save, prosperity, victory" - see also "just", sedeq/sadaq above)), Jesus: "For the Father judges no one, but has committed all judgment (krisis - right, justice, a separating, sundering, judgment, concerning justice and injustice, justice as divine law) to the Son, that all should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Most assuredly I (Jesus) say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life." (Jn. 5:22-24). The One who has the authority over all judgment is the One who is "altogether just".

     To be "just", to do "justly", is directly tied to salvation, redemption, deliverance, and the Person who embodies "the name of the Messiah/Christ King", Jesus the Just. This elevates our idea of judgment, justice and just to the divine level. It is not based upon the ideas, preferences, or biases of men. The Lord allows us to know (epiginosko - to know accurately, to ascertain, perceive, understand, recognize) a person by the fruit, works/results of that person (see Mt. 7:15-20), but God only, and His Son as stated above, are equipped to judge the heart of a person. (see 1 Sam. 16:6-7, 1 Chron. 28:9-10).

     We have all sinned and are worthy of condemnation except by belief in the "altogether just" Person of Christ who attained salvation and deliverance for us through giving His own life and being raised again for our sakes. Paul wrote in Romans: "But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference, for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus." (Rom. 3:21-26).

     Going back to our beginning verses for this Shoftim, "Judges", Sabbath reading portion from Deut. 16:18-20 above, following what is "altogether just" will determine whether God's people live and inherit the (*aleph-tav/Alpha and Omega) land. The Hebrew word for "land" is eres, which can mean a piece of ground, the territory, the country, or its meaning can expand further to include the whole earth and its inhabitants. The power of God's people being "altogether just", or "just, just", can impact the whole earth.

     The command to be "altogether just" is not a command to ignore sin, which destroys, kills, and brings condemnation, nor is it a command to deny that the LORD will absolutely judge the guilty. However, it seems to carry the even greater power to save, deliver, redeem, have the victory, prosper, all in the name of the Messiah (Christ) the King, according to its meaning in Hebrew. Paul expounded on this very meaning in Rom. 3, above. Paul connects it to the righteousness of God proven through the sacrifice of His Son, Jesus, for all who will believe and receive, because He is just and the justifier. This is a very powerful and important concept in understanding what it means as God commanded His people to be "altogether just" in their judgments.

     We see a prophetic picture of this sovereign transformation from the wrath of God against His people (see Isa. 51:17-23), using the concept of being "altogether just" (see sedeq/sadaq above) and the LORD as just and justifier as Paul wrote in Rom. 3 above in another part of this Sabbath's reading portion. In order to change His wrath and condemnation into redemption and salvation, the LORD said through His prophet: "Awake, awake! Put on your strength, O Zion; Put on your beautiful garments, O Jerusalem, the holy city! For the uncircumcised and the unclean shall no longer come to you. Shake (na'ar - shake out the [your lion's] mane and growl) yourself from the dust (apar - dust, earth, rubbish, ashes, mortar, be gray from the dust), arise; Sit down (yasab - dwell, inhabit, remain, have as one's abode, to marry [give a dwelling to]), O Jerusalem! Loose yourself from the bonds of your neck, O captive daughter of Zion! For thus says the LORD: 'You have sold yourselves for nothing, and you shall be redeemed without money...How beautiful upon the mountains are the feet of him who brings good news, who proclaims peace, who brings glad tidings of good things, who proclaims salvation, who says to Zion, 'Your God reigns!'...For the LORD has comforted His people, He has redeemed Jerusalem....all the ends of the earth shall see the salvation of our God. Depart! Depart! Go out from there, touch no unclean thing; Go out from the midst of her, be clean, you who bear the vessels of the LORD." (Isa. 52:1-12, excerpt).

     Do we understand the powerful tool of "altogether just" with which the LORD has entrusted us? Are we able to see the transformative power of "altogether just" not just as it pertained to Israel but to "all the ends of the earth" as Isaiah's verses point out? Do the words that we speak incorporate this power of transformation from condemnation and wrath to salvation and redemption in the name of the Messiah (Christ) the King? (see sedeq/sadaq above). If not, we are missing an anointed opportunity in these last days before the return of Christ who will judge and reign. Where sin abounded, grace abounded much more, as Paul wrote, not to give permission to sin, but that grace might reign in righteousness through Jesus. (see Rom. 5:20-21, Rom. 6:1-5).

     The triumphant vision given to Isaiah above, is not complete without the verses that follow regarding the sin-bearing Servant of God who was marred beyond recognition for the purpose of the sprinkling/spurting (naza) of His blood of expiation for many nations, the Servant/Messiah whom kings will hear about and see.  (v. 13-15). As the description continues into Isaiah 53, it becomes obvious that this is a prophetic portrait of Jesus, who "bore the sin of many", which was given to Isaiah 750 years before Christ's birth on earth.

     Our Gospel of Jesus Christ is the good news, the glad tidings of good things (see Isa. 52 above), of transformation from death to life, from darkness to light, from sin to the righteousness of God. It is the proclaiming of the reign of grace in righteousness over sin. This Gospel is the power of God to salvation for all who believe, for both Jew first and then the Gentile. (See Rom. 1:16-17). For those who receive the Savior, Jesus, who believe in His name (see sedeq/sadaq above) it is the transformative power and authority to become children, sons, of God. (see Jn. 1:10-13). We believe this for ourselves. Will we also believe it and proclaim it for others? The Lord gave His life in that sure promise of the Father. The LORD in our midst is the Mighty One who will save. (see Zeph. 3:17).

     If you would like to learn more about the "altogether just" Gospel of Jesus Messiah/Christ, you can join me in my prayer: "Father, You are the Mighty One who saves. I give You all praise and thanks for Your extraordinary wisdom, knowledge and understanding, which has built into Your commandment for us to be altogether just, Your desire and power to save and redeem. You gave Your only Son, my Savior Jesus, in order to save the lives of the inhabitants of the whole earth. Lord, as evil seems to be increasing and wickedness surrounds, let me never forget Your mighty power to save and transform the human soul, and to proclaim it. Help me to walk in what is altogether just, and to believe and declare Your sedeq/sadaq "righteousness, justice, rightness in government, cause, speech, ethics, vindication, deliverance, victory, prosperity, redemption, salvation, in the name of the Messianic/Christ King/to be just, be righteous, to be just of God, do or bring justice, to declare righteous, to justify, to cleanse." Nothing is impossible with You, Lord. You have commanded Your people, both Jewish and Gentile, to be the just of God. Give me Your heart, and transform my mind by Your Word, Jesus, to walk in this transforming hope for the whole earth. I ask this in Jesus' name, in the name of the Messianic (Christ) King. AMEN."

*NOTE: aleph-tav written in Hebrew as אֶת, are the first and last letters of the Hebrew alphabet. The meaning of the two pictographic Hebrew letters can also be interpreted "Adonai (Lord) of the Cross/Covenant". In the New Testament, these letters are translated as Alpha and Omega written as ΑΩ , the first and last letters of the Greek alphabet. These letters are those by which Jesus Christ identifies Himself in the Book of Revelation: see Rev. 1:8, Rev. 21:6, Rev. 22:13.