TheVulnerable

The title of this week's Sabbath reading portion is Ki-Teitze, or "When you go out" in English, and covers Deuteronomy chapters 22 through 25. The title is taken from Deut. 21:10: "When you go out to war against your enemies...". However, this Sabbath portion has almost nothing to do with war, so why was that verse chosen by the Holy Spirit to title this Sabbath portion? We'll hopefully see something special about it. Much of this reading portion from the Torah deals with kindness and morality. When we consider it, though, morality at its root is based in kindness. Immoral thoughts and behavior debase the human body, soul, and spirit with its unkindness. Immorality cuts and slashes at the very core of the individual, and serves the dying flesh rather than God. As we begin our reading, the LORD tells His people that "they must not hide themselves" on the occasion when a kind act should be shown to a neighbor (Deut. 22:1-3). The LORD then says to His people through Moses: "You shall not see your brother's donkey of his ox fall down along the road, and hide yourself from them; you shall surely help him lift them up again (qum - rise up, be raised up, to raise up, fulfill, establish)." (v. 4). Both the donkey and the ox are beasts of burden. They either carry or pull the burden so a person does not have to do it. The donkey is hamor/hamar, which means "troubled, be in turmoil, red, to seal up or cover up with pitch, to glow with redness" The covering of pitch in the meaning of the Hebrew, reminds me of the sealant used on Noah's Ark. This is where we get our meaning behind "atonement", which is the covering of blood for the remission of sin. The ox is the Hebrew word and root sor/sur, which refers to strength and boldness, as well as to travel, to go, and to turn. Paul compared to oxen those who ministered the Gospel to others. He even said that it is not for the oxen's sake that it is mentioned in the law of Moses (see 1 Cor. 9:8-12, 1 Tim. 5:17-18). A simple kindness shown to a neighbor has even more far reaching significance in the Spirit. Jesus said that when anyone does a kindness for one who belongs to Him, you are doing Him the same kindness (Mt. 25:31-46). And here in the law, we see the far reaching fruit of kindness that Jesus taught. In this reading portion, the law of Moses speaks of those who do kindness to someone who is beholden to you, that one will bless you :and it shall be righteousness to you befote the LORD your God." (Deut. 24:10-13). In the opposite manner, if you do not show justice and kindness to someone who is dependent upon you, if that person then cries out to the LORD against you, it will be sin to you. (Deut. 24:14-15). The LORD observes how we treat those who are in a more vulnerable circumstance or position, than we are. There is another group mentioned for special consideration and purposeful kindness in this Sabbath reading, and also previously in the law. These three are repeatedly mentioned together: the stranger, the fatherless, and the widow (Deut. 10:17-19, 14:28-29, 16:11-12, 14, 24:17-22, 26:12-13). In these various verses, the LORD told His people to show kindness to this group of three because He, God, loves them. He said to bless them so that all the work of our hand would be blessed as a result. He even told His people to share the tithe of the third year increase with this group as well as with the Levite (Deut. 14:28, 26:12). Previously, the LORD had specified that the tithe belongs to the LORD (Lev. 27:30), and was to be given to the Levite because this would be their inheritance (Num. 18:21-28). Yet, this group of three, the stranger, the fatherless, and the widow, were also to be given a share of the tithes from the third year increase of all. This group of three was to have a part in the third year priestly portion. This all is very unusual, so we have to pay attention, and ask, "Why?" There are many pitiable, sick and needy people to whom kindness can be shown, so why does the LORD put such emphasis on the stranger, the fatherless, and the widow specifically? One answer may be found in the meaning of the Hebrew words and roots used for each. If we look at the meanings of the Hebrew in English, this is the picture of the three that is formed for us: "stranger, one living out of his own country (see Jn. 8:23), stand in awe, afraid, dread (see Lk. 23:41-44), turn aside from the way (see Isa. 53:6), gathered together/orphan, lonely (see Mk. 1:35, Lk. 22:41), bereaved of a father (see Isa. 53:4, Ps. 22:1, Mt. 27:45-46/Mk. 15:34)/desolate house, desolate palace, a state bereft of its king (see Mt. 23:37-39), solitary, forsaken (see Isa. 53:3), discarded, dumb mute, put to silence, tie fast or bind the mouth, simile of the silence of a sheep led to slaughter". The Hebrew root word, alam, connected to the word "widow", refers to being silenced like a sheep is silent when led to slaughter. Isaiah also refers to this when prophesying of the Messiah, which is Jesus, who will die for the transgressions of others: "He was oppressed and afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth." (Isa. 53:7). We also know that Christ was identified several times as "the Lamb", and "the Lamb of God" (Jn. 1:29, 35-37, Rev. 5:4-14, 13:8, 1 Peter 1:19-20). It is interesting to know that when sheep are sheared and when they are slaughtered, they are leaned on their hip or haunch. They then become silent and docile in something that is called "tonic immobility". The scripture notations above all refer to a prophecy concerning the Messiah, particularly from Isa. 53, or a specific fulfilment during the ministry of Jesus. To me, the fact that these three persons, the stranger, the fatherless, and the widow, also are allowed to receive a portion of the priestly tithe (Jesus is our High Priest - see Heb. 7:26, 8:1-2), gives us another prophetic promise of Christ within the law of Moses, who was called "the prophet of God" like none other since (Deut. 34:10-12). In another reading portion from this week's Sabbath, Ki-Teitze, or "When you go out (to war)", Isaiah 54 has a powerful prophetic word from God for "the widow". Not only is the LORD prophesying to a widow, but a barren widow, which makes the widow's situation even more vulnerable to rejection (v. 1-4). Not only will the barren widow bare more children than a married woman, but her husband will be the LORD, Himself, the Redeemer. The widow was forsaken and refused, but the LORD will show "everlasting kindness" in His mercy, and His kindness shall not depart from the widow, nor His covenant of peace. He will beautify the formerly barren widow with precious jewels, and in righteousness (v. 11-14). It is the awesome kindness of God that accomplishes this. This is also speaking of the redeemed people of God, both Jew and Gentile: redeemed by the blood of the Lamb (1 Pet. 1:18-19), who was led to slaughter in silence. In another portion from this Sabbath, Jer. 22, the Word of the LORD is delivered to the King of Judah, who is occupying David's throne, but he is not a just king as his father, Josiah, had been: "Thus says the LORD: 'Execute judgment and righteousness, and deliver the plundered out of the hand of the oppressor. Do not wrong, and do no violence to the stranger, the fatherless, or the widow, nor shed innocent blood in this place...But if you will not hear these words, I swear by Myself', says the LORD, 'that this house shall become a desolation (see above in the Hebrew meaning under "stranger, fatherless, and widow").'" (Jer. 22:3,5). Josiah's son, Shallum/salam (meaning retribution, fee, reward, make an end of), the king of Judah, was then judged by the LORD: "Your eyes and your heart are for nothing but your covetousness, for shedding innocent blood, and practicing oppression and violence." (v. 17). The LORD said that this king would die in captivity, and never see his homeland of Judah again (v. 11-12). By greed he ruled unjustly, and took advantage of the vulnerable, those weaker than he was (v. 13). Even when we "go out to war", we are still to remember God's special love for, and commands regarding the vulnerable, whom He loves, for the vulnerable are under the spiritual identity of "the stranger, the fatherless, and the widow", which is Messiah/Christ Jesus and His gathered people. In another portion from this Sabbath, Proverbs 30:4, we read these questions being asked by Agur (meaning "gathered (see above Hebrew meaning under stranger, fatherless, and widow), assembler, to gather in, to harvest, to collect"), the son of Jakeh (meaning "blameless, obedient, pious"): "Who has ascended into heaven or descended? (see Eph. 4:9-10). Who has gathered the wind in His fists? Who has bound the waters in a garment? (see Mark 4:35-41). Who has established all the ends of the earth? (see Acts 1:6-8, Acts 13:47-48). What is His name, and what is His Son's name,if you know?" (see Lk. 1:34-35, Lk. 4:40-41, Jn. 1:48-49). The One (Agur) who harvests, collects and gathers into God's assembled people, is asking if we know the LORD's name, and His Son's name. If you would like to know more about the great kindness of the LORD and His Son, to those who are vulnerable, or if you are in circumstances that have caused you to feel vulnerable, you can pray with me: "Father God, You have great love and kindness for all, but especially towards those who are vulnerable. We are all vulnerable, in need of You, seeking Your forgiveness and favor, and gathered together to You, for we all, like sheep, have gone astray. You have hidden the identity of Your Son, Messiah, Jesus, among the weak and vulnerable represented by the stranger, the fatherless, and the widow. He came to earth as a babe, of the most dependent and vulnerable, yet He was the Word of God in the flesh, filled with grace and truth, of whom You said, "This is My beloved Son". Help me to understand, by Your Holy Spirit, the lovingkindness to be extended to the vulnerable in Your name, and in Your Son's name, Jesus. Lord, I pray for those today who are feeling vulnerable, in dread, rejected, or deserted. Enlarge their dwelling in You, and cover them with Your precious jewels, and pronounce over them: "No weapon formed against you shall prosper", because their righteousness comes from YOU, according to Your Word (Isa. 54:12). I ask these things in the name of Your Son, Jesus, AMEN."

Vulnerable

When a man becomes a father, he becomes very vulnerable to the hurts, sorrows, sicknesses and sometimes, unfortunately, the rebellion and rejection of his children. When his children hurt, his desire is that he could take the hurt upon himself in their place. When they are in danger, a father will do all in his strength to rescue his children. If he loses a child, he feels a hurt and loss like he has never known in his life. A man who always felt himself to be strong and capable, can feel unsure and sometimes helpless in the challenge of being a father to his children. He discovers that it costs him something, physically, mentally, and spiritually, to be a father. When the all mighty, all powerful, omniscient, omnipresent God made the provision for our salvation, He became "Father", and He chose to accept the vulnerability of all that it entails to be a Father. To be vulnerable means to be susceptible to physical or emotional wounding, attack, or harm. God accepted this vulnerability into His character in order to be "Father".
In Jesus' ministry as the Son, as our Salvation, He spoke of Himself as the salvation coming from and of, the Father. The Son's physical location is hidden in the bosom of the Father (Jn. 1:18). The salvation of God was born from the making of Himself vulnerable through His Fatherhood.
We see this vulnerability as God speaks to Cain, not as his God, but as a Father seeing his son headed for destruction, trying to teach Cain to understand what lies ahead:
"So the LORD said to Cain, "Why are you angry? And why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it."  Gen 4:6-7
These are not just the words of God to one of His creatures, but they are the advising, teaching, correcting words of wisdom from the heart of a Father to His son. As God made Himself vulnerable to Cain as a Father, He also had to suffer the wound of witnessing Cain's choice to disregard His words, and become a curse in the earth after he murdered his brother. God's Fatherhood to Cain did not end there. As Cain went out from the LORD's presence to wander (Nod) the earth, the LORD set a mark upon Cain, because Cain feared that others would kill him after he departed from God. The Hebrew word for "mark" is owth  אוֹת ,  which means a distinguishing mark, a miraculous sign, a warning, ensign, proof. The Hebrew letters of the word for mark each mean: 1. leader, strength, adonai, 2. nail, make secure, join together, and 3. cross, mark, sign, ownership, covenant. Though Cain was a murderer, his Father, God, did all He could for this pathetic, lost son.
Without the understanding of the Fatherhood of God, and its vulnerability, we cannot understand the salvation of God, which is the Son:
"Jesus said to them, "If God were your Father, you would love Me, for I proceeded forth and came from God; nor have I come of Myself, but He sent Me."   Jn. 8:42
Jesus was speaking these words above, to those who believed Him among the Jews (v. 31). Though they believed Jesus to a point, they were offended by His statement that they were slaves to sin, and that He brought the truth that would free them (v. 32, 34). They were so offended, they desired at that point to kill Him. He said, if God was their Father, they would know and love the Son. Though they knew God, they did not know Him as Father.
Though many spend their whole lives studying (an believing) the words and ways of God, until they look into the vulnerable heart of the Father, they will not find the Son, their salvation. One of Jesus' disciples asked Him to show them the Father. Jesus was amazed at this request stating, "Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father..."   Jn. 14:8-9
The Fatherhood of God, as we have seen, is not just a New Testament teaching. The LORD did not call and appoint Moses to be only a leader, and law-giver to His people, but He called Moses to be a father to God's people. Moses expressed the pain and vulnerability of this calling:
"So Moses said to the LORD, "Why have You afflicted your servant? And why have I not found favor in Your sight, that You have laid the burden of all these people on me? Did I conceive all these people? Did I beget them that You should say to me "Carry them in your bosom, as a guardian carries a nursing child", to the land which You swore to their fathers?"                                                                         Num. 11:11-12
We can imagine Moses pulling his hair out over having become a "father" to hundreds of thousands of complaining infants that were the people of God! Poor Moses. We can almost hear God saying, "Now you know how I feel!"
The prophet Isaiah beautifully describes the heart and vulnerability of the Father in Ch. 63:
"In all their affliction, He (the LORD, YHWH) was afflicted. And the Angel of His Presence saved them; in His love, and in His pity He redeemed them; He bore them and carried them all the days of old, but they rebelled and grieved His Holy Spirit....Doubtless You are our Father, though Abraham was ignorant of us, and Israel does not acknowledge us. You, O LORD, are our Father, our Redeemer from Everlasting is Your name."   Isa. 63:9, 16
As Isaiah points out above, it is from the vulnerable nature of Fatherhood, that our salvation and redemption come.
God allowed Himself to become vulnerable for our sakes, and He became a Father, so His Son could save us. A god does not tolerate rebellion, and rejection, but a Father will give and do everything and all that He can, to save His child.
So what is the joy of God in exchange for allowing Himself to become vulnerable as a Father? He describes the overwhelming joy of seeing even an ungrateful, rebellious child come home to Him:
"But when he (the son) was still a great way off, his father saw him and had compassion, and ran and fell on his neck and kissed him. And the son said, "I have sinned...and am no longer worthy to be called your son." But the father said to his servants, "Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet. And bring the fatted calf here and kill it, and let us eat and be merry; for this my son was dead and is alive again; he was lost, and is found. And they began to be merry."    Lk. 15:20-24
"Likewise I say to you, there is joy in the presence of the angels of God over one sinner who repents."   Lk. 15:10
Though Fatherhood brings God vulnerability, it also brings Him a joy that He could not have had otherwise- the joy of seeing our salvation.

Our Father, the Great God, made Himself vulnerable on our behalf.


"Our Father"
https://www.youtube.com/watch?v=Tf1wtzOoXDA