Mishpatim

      The Book of Ezekiel opens with an accounting of the day on which "the word of the LORD came expressly to Ezekiel (hazak - strengthen, repair, prevail, courage, encourage, make strong, make bold, be resolute) the priest, the son of Buzi, in the land of the Chaldeans by the River Chebar (kebar - length of space, continuance of time, long ago, formerly, now, already); and the hand of the LORD was upon him there." (Ezek. 1:3). On this day, Ezekiel said, "the heavens were opened and I saw visions (mar'a/mar'e/ra'a - a vision as a mode of revelation, mirror, looking glass/appearance, sight, vision, phenomenon, spectacle, countenance, form, visage, pattern/to see, look at, perceive, consider, foresee, seer, discern, be visible, to be caused to see) of God." (v. 1). Last week we read about the direct and powerful encounters in scripture that several had with God which changed their lives. Here is another of those encounters.

     Ezekiel's vision begins with a whirlwind cloud coming out of the north "with a raging fire engulfing it." (v. 4). Within this whirlwind of burning cloud, Ezekiel sees four angelic creatures, with each of the creatures having four wings and four faces, and "they went wherever the Spirit wanted to go..." (v. 12). The appearance of the (angelic) creatures "was like burning coals of fire, like the appearance of torches going back and forth among the living creatures. The fire was bright, and out of the fire went lightning." (v. 13). Ezekiel went on to give a very specific description of what he further saw. Eventually he said that above these creatures was the firmament (raqia - extended surface, expanse, vault of heaven supporting waters above, visible arch of the sky, the heavenly ocean to which the stars are fixed). Ezekiel's vision continues to advance upward, seeing above the firmament to the likeness of a throne, and on the throne " was a likeness with the appearance of a man high above it (v.  26). From His waist up, the man's appearance was the color of amber "with the appearance of fire all around within it", and a voice like the sound of many waters. From the Man's waist down, "...the appearance of (aleph-tav/Alpha and Omega in Greek as Jesus was referring to Himself: Rev. 1:8, Rev. 21:6, Rev. 22:13) fire with brightness all around." (v. 27). The brightness that Ezekiel saw around and within this Man was like the appearance of a rainbow: "This was the appearance of the likeness of the glory of the LORD." (v. 28). The likenesses of both the throne and the Man seen by Ezekiel are very similar to descriptions of Jesus Christ in Rev. 1:13-16 and Rev. 4:3. 

     This awesome and glorious vision changed Ezekiel's life. He received his prophetic calling at that time, and the Word of the LORD for the children of Israel (Ezek. 2:2), who, at this time, along with Ezekiel, were in the middle of their seventy-year captivity by the conquering Babylonians/Chaldeans. They were captives in a foreign land far from their home, as their own land lay in the destruction of war. The Word of the LORD that God had for captive Israel was a Word for a rebellious people who had transgressed against God, whom God described as "impudent" and "stubborn". (v. 3-5). Evidently, their traumatic captivity had not broken through to them, and the LORD very much wanted to break through to them (and perhaps to us). They also had true prophets like Jeremiah telling them that unless they repented, they would fall to Babylon, be taken into captivity. However, the people of Jerusalem chose to believe the more appealing prophecies that promised them victory. After all, would God ever turn away from His people, His city, His temple? Yes, He would, although He would never forget His covenant with them.

     The passage from Ezekiel Chapter 1 above is part of this week's Sabbath reading portion titled Mishpatim, meaning "Judgments/Ordinances". In its way, it is a sad commentary regarding the character of God's people, while, at the same time, it gives us a wonderful view of the character of God. The title comes from the first verse in Ex. 21: "Now these are the judgments (mispat/sapat - judgment, justice, ordinance, manner, right, cause, measure/to judge, govern, vindicate, punish, defend, condemn) which you shall set before them...". In these times, I found that the reading portions for this week brought a very important lesson to me. 

     This Sabbath reading portion includes Ex. 21 through 24. The LORD had just spoken (not yet written on tablets) the Ten Commandments from the mountain top. The LORD then began to speak of the justice to be shown to slaves and servants, and to victims of violence and kidnapping. The LORD demanded that foreigners and the poor were not to be mistreated and were to receive the same uncorrupted justice as others. The children of Israel agreed: "So Moses came and told the people all the words of the LORD and all the judgments. And all the people answered with one voice and said, 'All the words which the LORD has said we will do." (Ex. 24:3). An altar was constructed, and sacrifices made by the (aleph-tav/Alpha and Omega) young men. After Moses wrote all of the LORD's judgments in a Book (of the Covenant). he sprinkled the blood of the sacrifices on the altar, on the Book, and also on the people, saying, "This is (aleph-tav/Alpha and Omega) the blood of the covenant which the LORD has made with you according to these words." (v. 8). This aleph-tav/Alpha and Omega blood (of Christ) is the same blood that became the New Covenant through Messiah/Christ (see 1 Cor. 11:23-26). These mishpatim judgments that had been spoken by God became a blood-sealed covenant between God and His people, the Israelites.

     We can see the heart of the LORD reflected in His mishpatim judgments concerning the weak, the abused and the vulnerable. As we look at another portion from this Sabbath, we will see that the people of God did not keep this covenant of justice.  During the siege of Babylon against the city of Jerusalem (Jer. 34:1), the prophet Jeremiah had delivered the prophetic Word of the LORD to the king of Judah, Zedekiah, telling him that he would not escape from the king of Babylon, but neither would the king be killed by the sword (Jer. 34:2-5). The king had received this mercy from the LORD because: "...King Zedekiah had made a covenant with (aleph-tav/Alpha and Omega) all the people who were in Jerusalem to proclaim liberty to them: that every man should set free his (aleph-tav/Alpha and Omega) male and (aleph-tav/Alpha and Omega) female slave...that no one should keep a Jewish brother in bondage." (v. 8-9). The princes and the people obeyed "that no one should keep them in bondage anymore" and let their (aleph-tav/Alpha and Omega) slaves go. However, the princes and the people who had entered into this covenant of liberation changed their minds, "...and made the male and female slaves return, whom they had set free, and brought them into subjection (kabas - subject, subdue, force, keep under, bring into bondage, violate, tread down, conquer, trample under foot) as male and female slaves." (v. 11). The LORD was not pleased and gave this prophetic Word to Jeremiah to deliver to the people: "...you turned around and profaned (aleph-tav/Alpha and Omega) My name, and every one of you brought back (aleph-tav/Alpha and Omega) his male and (aleph-tav/Alpha and Omega) female slaves, whom you had set at liberty...and brought them back into subjection to be your...slaves. Therefore...Behold, I proclaim liberty to you', says the LORD - 'to the sword, to pestilence, and to famine! And I will deliver you to trouble among all the kingdoms of the earth...I will give them into the hands of their enemies and into the hand of those who seek their life..." (v. 16-17, 20). Although God had assured His people that, even in the face of captivity, He would not forget His covenant (of mercy) with them (Jer. 33:25-26), they had immediately forgotten the covenant of liberty that they had established in the Spirit of God's mishpatim judgments. While they were facing enslavement themselves from a brutal enemy, they refused to show mercy and justice in their own hearts while enslaving others, even their own brethren.

     As we see above, although we believe that we can discern the evil in other men's hearts, we often are unable to discern the same evil in our own hearts. Jesus shocked the religious leaders of His day when He told them what lives in the heart (not just some hearts), though a man looks righteous on the outside: "But those things which proceed out of the mouth come from the heart, and they defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man..." (Mt. 15:18-20). Ezekiel prophesied that the LORD would give us new hearts (Ezek. 36:26-27), and John wrote that if we confess our sins to the LORD, He will forgive them and cleanse us (1 Jn. 1:9). This is why Jesus came for us all - so that we did not have to remain dead in our sins, as slaves to sin, but could live in Him.

     It is good to keep these things in mind when we read from the prophet Amos, in another of this week's Sabbath readings. Amos wrote the Word of the LORD to His people concerning the Northern Kingdom of Israel, which went into captivity approximately 150 years before the Southern Kingdom of Judah did: "...shall surely go into captivity...Seek the LORD and live, lest He break out like fire in the house of Joseph, and devour it, with no one to quench it in Bethel (meaning "House of God") - You who turn justice (mispat/mishpatim - see above) into wormwood (la ana - bitterness, to curse, poisonous, accursed, hemlock), and lay righteousness to rest (yanah - leave, withhold, withdraw, abandon, be quiet) in the earth!" (Amos 5:4-7). The LORD accused His people of treading down the poor, taking bribes to afflict the just, and diverting the poor from justice. He urged them to "Seek good and not evil, that you may live; So the LORD of hosts will be with you, as you have spoken. Hate evil, love good; Establish justice (mispat/mishpatim - see above) in the gate. It may be that the LORD God of hosts will be gracious to the remnant of Joseph." (v. 14-15). According to this verse, while God's people were transgressing the mishpatim judgments in this manner, they were saying, "The LORD is with us"! The LORD promised them that there was coming "the day of the LORD" (which they desired to see!) when they would be wailing in the streets.  In the same spirit, do we also look for the Day of the LORD to come, and the wicked to be judged, not realizing that the judgment begins in Bethel - in the house of the LORD? When Jesus entered Jerusalem, the first thing He did was to sternly establish mishpatim justice in the Temple, the House of God, the place of His Name (Mt. 21:12-14). 

     The prophet Malachi also wrote the Word of the LORD to His people: "And I will come near you for judgment (mispat/mishpatim - see above); I will be a swift witness against sorcerers, against adulterers, against perjurers, against those who exploit/oppress (asaq - press upon, oppress, violate, defraud, do violence, obtain deceitfully, be crushed, drink up; to strive, contend, quarrel) wage earners and widows and orphans, and against those who turn away an alien/sojourner/foreigner - Because they do not fear Me,' says the LORD of hosts." (Mal. 3:5). 

     The Spirit that causes us to walk in these mishpatim judgments of the LORD (see Ezek. 36:27) is beautiful, and the LORD desires His people to walk in this beauty: "He has shown you, O man, what is good; And what does the LORD require of you but to do justly (mispat/mishpatim - see above), to love mercy, and to walk humbly with your God." (Mic. 6:8). 

     If you would like to know more about the mishpatim justice of God, you can pray with me: "Heavenly Father, You have called me to walk in Your mishpatim justice towards others. Your Son, our Savior, walked in it, and established it. Heal me Lord, of any spiritual blindness that would prevent me from walking in Your Word by the Spirit of God. Help me to understand Your high and perfect standard of justice that reflects Your goodness and holiness, and the needed mercy that You have provided for me in the blood of Jesus. Let me be transformed by both. I ask this in the name of Jesus. AMEN."

Image

This week's sabbath reading is titled Mishpatim, meaning judgments or ordinances from Exodus chapters 21 through 24, but a look at the Hebrew meaning of the word tells us much more. Mishpat and its root sapat mean "judgment, ordinance, lawful, execution of judgment", as we would expect. However, it also means "manner, cause, worthy, fashion, custom, discretion, measure, as well as justice, right, rectitude as attributes of God and man. It means to condemn and punish the guilty at the same time as it means to plead a cause, defend, and deliver, especially regarding the poor and oppressed. We will see in these chapters that the LORD is establishing principles and a character for His people that prallel and converge with His own character and image. These are not just a set of arbitrary, outdated, rules with which to burden man, as some may think, but these mishpatim are for the establishment of an image on earth consisting of God in, and with, His people. When God created man, He created them, male and female, in His/Our own image (Gen. 1:26-28). This primary truth from the beginning has not changed throughout scripture. We will also see from two of the prophets in this sabbath reading, the connection of the formation of this image in His people with the idea of exodus, a Greek-Latin word meaning "the way or road out of", which is the name, and theme of this second book of scripture. The realization of these things in this sabbath reading was very inspiring for me, and I hope it will be for you also. We can see how these commandments in these chapters from Exodus reflect the character of God. Exodus 22:1-9 speaks about how the thief shall be required to restore what has been stolen, from double up to five times the item stolen. The LORD is the foremost Restorer of things lost or stolen: "And the LORD restored Job's losses when he prayed for his friends. Indeed the LORD gave Job twice as much as he had before...Now the LORD blessed the latter days of Job more than his beginning..." (Job 42:10, 12). The LORD promised to restore Israel: "The threshing floors shall be full of wheat, and the vats shall overflow with new wine and oil. So I will restore to you the years that the swarming locust has eaten, the crawling locust, the consuming locust, and the chewing locust, My great army which I sent among you. You shall eat in plenty and be satisfied..." (Joel 2:24-26). The LORD warned His people in this week's sabbath reading not to mistreat a stranger (foreigner), a widow or the fatherless, or He will hear their cries to Him, and His wrath will be poured out upon His people (Ex. 22:21-24). Protecting the stranger, the widow, and the fatherless are part of the LORD's character: "Sing to God, sing praises to His name...a father to the fatherless, a defender of widows, is God in His holy habitation...The LORD watches over strangers; He relieves the fatherless and widow..."" (Ps. 68:4-5, Ps. 146:9, see also Deut. 10:17-18). The LORD commanded His people not to charge interest or keep security, such as keeping a man's covering garment as security, in making loans to their brethren (Ex. 22:25-27). It is the character of the LORD to give without the expectation of repayment: "What shall I render to the LORD for all His benefits toward me?" (Ps. 116:12). Jesus, in expressing the image of divinity, said: "If anyone wants to sue you and take away your tunic, let him have your cloak also...Give to him who asks you and from him who wants to borrow from you do not turn away." (Mt. 5:40, 42). In Ex. 23:1, 6-8 from our sabbath reading, the commandment is given to God's people not to circulate a false report, and not to be an unrighteous or false witness. The LORD speaks in scripture of the absolute reliability of His true report (Isa. 53:1), and the value of His true witness regarding His Son, Jesus (Jn. 5:37). The truth of God, or His judgments, and of His witness can also be found in Ps. 119:160, 2 Sam. 7:28, Ps. 19:9, and Rom. 3:3-4 to give just a few additional examples. The LORD wants those who belong to Him to keep truth in justice, because God is truth, as is His justice. In Ex. 23:8, God commands His people not to take bribes in the same way that He does not take bribes (2 Chron. 19:7, Deut. 10:17). God's people are not to show partiality against the poor in justice (Ex. 23:3, 6), just as God does not show partiality: "For the LORD your God is God of gods and LORD of lords, the great God, mighty and awesome, who shows no partiality nor takes a bribe." (Deut. 10:17, see also Rom. 2:11). God's people are not to participate in an injustice against someone because he is an enemy (Ex. 23:4-5). In describing the divine character, Jesus said: "But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes the sun rise on the evil and on the good, and sends rain on the just, and the unjust." (Mt. 5:44-45). In another commandment the LORD says: "...do not kill the innocent and righteous..." (Ex. 23:7). This is one of the things that God hates (Prov. 6:16-19). Judgment would come to Israel because their hands were covered with innocent blood (Isa. 59:3, Ezek. 22-27). God does not shed innocent blood - He avenges it (see Rev. 6:9-11, Ps. 106:37-42). In these chapters from Exodus in this week's sabbath portion, God commanded that controversies in justice be brought before the judges to be decided (see Ex. 22:8-9). The Hebrew word used here for "judges" is elohim, which is the very name of God, Himself. God is teaching His people His Word and principles to conform them to His own image and name. We know this in the New Testament as Paul wrote that the church was to grow into "a perfect man, to the measure of the stature of the fullness of Christ." (Eph. 4:13), and again he wrote that we have been predestined by the Father "to be conformed to the image of His Son...these He also glorified." (Rom. 8:29-30). In another place in scripture God tells His people: "Be ye holy as I am holy" (Lev. 19:1-2, 1 Thess. 4:6-7, 1 Pet. 1:15-16), and "Therefore you shall be perfect, just as your Father in heaven is perfect." (Mt. 5:48). We don't change ourselves into this same holy and perfect image, however. The Word of God changes us (see Rom. 12:1-2). We learn from this sabbath's reading that there is another necessary element to being conformed to, and united with, God and His likeness. Previously in our scripture reading, only Moses could be enveloped in the presence of God, thereby becoming the intermediary between God and His people. In Exodus 24, an amazing event occurred: "So Moses came and told all the people the words of the LORD and all the judgments (mishpatim- see above). And all the people answered with one voice and said, 'All the words which the LORD has said we will do.' And Moses wrote all the words of the LORD. And he rose early in the morning, and built an altar at the foot of the mountain, and twelve pillars according to the twelve tribes of Israel. Then he sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. And Moses took half the blood and put it in basins (agan/nagan - basin, cup, goblet, bowl (as pounded out hollow), a laver, a trough for washing/to pound, to strike strings of an instrument, to thrum or beat a tune with the fingers), and half the blood he sprinkled on the altar. Then he took the Book of the Covenant and read it in the hearing of the people. And they said, 'All that the LORD has said we will do, and be obedient.' And Moses took the blood and sprinkled (zaraq - sprinkle, scatter, here and there) it on the people, and said, 'This is the blood of the covenant (see Lk. 22:14-20, which also refers to the presence of the cup, the twelve apostles, and the meal) which the LORD has made with you according to all these words.' Then Moses (meaning drawn out of the water, rescued, pull out) went up, also Aaron (meaning light bringer), Nadab (meaning willingly offered, offer freely, offer self, volunteer), and Abihu (meaning "he is my father"), and seventy (see Lk. 10:1) of the elders (zaqen - ancient) of Israel, and they saw the God of Israel. And there was under His feet as it were a paved work of sapphire stone (see Ezek. 1:25-28), and it was like the very heavens in its clarity. But on the nobles of the children of Israel, He did not lay His hand. So they saw God and they ate and drank." (Ex. 24:3-11). They saw God. Scripture doesn't say that they saw the glory of God on the mountain, but that they saw God. How is this possible? The New Testament reveals this mystery, and gives us the other necessary component to the image of God joined with man: "And of His (Christ's) fullness we have all received, and grace for grace. For the law was given through Moses, but grace and truth came through Jesus Christ. No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him." (Jn. 1:16-18). In another place Jesus said: "It is written in the prophets, 'And they shall all be taught by God.' Therefore everyone who has heard and learned from the Father comes to Me. Not that anyone has seen the Father, except He who is from God; He has seen the Father." (Jn. 6:45-46). In a third place, it is recorded: "Jesus said to him (Thomas), 'I am the way, the truth, and the life. No one comes to the Father except through Me. If you had known Me you would have known My Father also; and from now on you know Him and have seen Him." And Philip said to Him, 'Lord, show us the Father, snd it is sufficient for us.' Jesus said to him, 'Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, 'Show us the Father?" (Jn. 14:6-9). In Exodus 24, the sprinkling from the basin of the sacrificial blood of the covenant upon the people, manifested the presence of the Messiah, Jesus, who said, "He who has seen Me has seen the Father." There are just too many parallels to the revelations found in the New Testament in this mysterious account in Ex. 24 to be ignored. An additional point of interest regarding these verses from Ex. 24 above is that an aleph-tav is connected to the name of God, Elohim, as it was written in Hebrew: "So they saw Elohim-aleph tav..." (v. 11). Jesus specifically referred to Himself as Aleph=Tav, which are the first and last letters of the Hebrew alphabet, when He called Himself "the Alpha and Omega (translated into the Greek), the First and the Last, the Beginning and the End" in Revelation. From this sabbath's reading, two prophets prophesied of the removal from His people of the exodus provided by God as they broke the same mishpatim, or judgments, as those that were delivered to His people in Ex. 22 and 23, which they declared they would do. They broke from His Word, and His justice, which is established from His own character and Person. They broke their oneness with His image or likeness, so they broke with His exodus, ("the way or road out of"). Jeremiah wrote that King Zedekiah and all of the people had made a covenant to set at liberty all of the Hebrew brethren who had been kept as slaves, and they let them go (Jer. 34:8-10). Then they changed their minds and brought all of the former Hebrew slaves back into slavery (v. 11). Through Jeremiah, the LORD condemned them for breaking the words given to them through Moses (v. 12-16). So the LORD promised that He would give liberty to those things that would come to bring destruction to His people: the sword, pestilence, famine, and conquering (v. 17). The prophet Amose wrote the Word of the LORD against His people as they broke the mishpatim given by Moses in this week's sabbath portion: they trod down the poor with taxes, they afflicted the just and took bribes (Amos 5:10-13). Their empty sacrifices would not deliver them, because they would not be accepted by God (v. 21-23). Destruction, wailing and very deep darkness would come upon them (v. 16-20). In His people, the LORD expects to see Himself, as He said: "But let justice run down like water, and righteousness like a mighty stream", as He told His people: "Seek Me (davas - seek, search, follow in pursuit or search) and live...Seek the LORD and live..." (v. 4, 6). His mishpatim are not to burden or constrict us, but to develop us into His image, as He determined for us from the beginning. If you would like to learn more about being conformed to God's image, you can pray with me: "Heavenly Father, You gave us Your mishpatim, Your judgments and ordinances, as one of the ways for me to be conformed to Your image. You gave me the blood of Your Son as a willing sacrifice so that I may see God. Conform me to the image of Your dear Son by His blood, and wash me with the water of Your Word (Eph. 5:26, and 1 Jn. 5:6). By Your Holy Spirit, let Your Word be written in my heart, so that I may be changed, and let Your exodus, "the way out of", be manifested in my life. I ask these things in Jesus' name. AMEN."

Ordinances

Although not everyone in the world accepts the Bible as the Living Word of God, there is no doubt that this Book has had an overwhelming influence on every nation on earth. Although the Bible does deal with the nations, it was written by God, revealed to men inspired by the Holy Spirit, for His people. This Sabbath's reading titled Mishpatim deals with the ordinances of justice delivered by God to His people. It is according to these ordinances that His people were to deal justly and with charity towards each other, and any strangers in their midst. Regarding justice, scripture says that God's throne is founded upon it: "You have a mighty arm; Strong is Your hand, and high is Your right hand. Righteousness and justice are the foundation (makon - habitation, fixed place, basis, to be firmly established, make ready) of Your throne; Mercy and truth go before Your face." (Ps. 89:13-14). It is these ordinances given by God to Moses many thousands of years ago, and later taught and confirmed so often through the prophets and the words of Christ and the apostles, that a difference was established between God's people, and the people of other nations. Many have written about the Bible being the foundation of our civilization, and the starting point and the measurement of our systems of justice. These are some of the comments written throughout history: "We account the scriptures of God to be the most sublime philosophy.", wrote Sir Isaac Newton; "That Book, Sir, is the Rock upon which our republic rests.", Andrew Jackson; "The whole inspiration of our civilization springs from the teachings of Christ, and the lessons of the prophets. To read the Bible for these fundamentals is a necessity of American life.", Herbert Hoover; "Hold fast to the Bible as the sheet anchor of your liberties; write its precepts in your hearts, and practice them in your lives.", Ulysses S. Grant; "It is impossible to rightly govern the world without God or the Bible.", George Washington; "The moral principles and precepts contained in the scriptures ought to form the basis of our civil constitutions and laws...", Noah Webster; "The Bible is endorsed by the ages. Our civilization is built upon its words...", Dwight Eisenhower; "The foundations of our society and our government rest so much on the teachings of the Bible that it would be difficult to support them if faith in those teachings would cease to be practically universal in our country.", Calvin Coolidge; "The Bible, the Word of God, has made a unique contribution in shaping the United States as a distinctive and blessed nation and people...Biblical teachings inspired concepts of civil government that are contained in our Declaration of Independence and the Constitution of the United States.", U.S. Congress, joint resolution, 1983. The principles of God as written in the scriptures have formed the foundation of our civilization. God has taught, and He expects His people to act, justly (Micah 6:8). The LORD also says: "Learn to do good; Seek justice, Rebuke the oppressor; Defend the fatherless, Plead for the widow." (Isa. 1:17). As His people, we take an active role in praying for, and standing for, impartial and righteous justice. It may be that we have neglected our role in standing in the ordinances of God to advocate and intercede for those who are unjustly afflicted. The LORD's ordinances do not tolerate His people taking advantage of others' weaknesses, or to silently allow others to do so. The ordinances of God which we read this week in Exodus Chapters 21 through 24 require that God's people do not abuse or take advantage of the weak, the poor, or the powerless. The LORD issues a stern warning to His people: "You shall neither mistreat a stranger nor oppress him, for you were strangers in the land of Egypt. You shall not afflict any widow or fatherless child. If you afflict them in any way, and they cry at all to Me, I will surely hear their cry; and My wrath will become hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless." (Ex. 22:21-24). Because we have disregarded the ordinances of God, the widows, or mothers left alone to fend for themselves, and the fatherless have become victims of injustice and mercilessness. David was also unjustly persecuted by King Saul, who was also one of God's people, chosen to fill a position of leadership and power. David described the LORD's reaction when he cried out to God because of his unjust treatment by Saul: "In my distress I called upon the LORD, and cried out to my God; He heard my voice from His temple, and my cry came before Him, even to His ears. Then the earth shook and trembled; the foundation of the hills also quaked and were shaken. Because He was angry. Smoke went up from His nostrils, and devouring fire from His mouth; Coals were kindled by it...The LORD thundered from heaven, and the Most High uttered His voice, hailstones and coals of fire...Then the channels of the sea were seen, the foundations of the world were uncovered at Your rebuke, O LORD, at the blast of the breath of Your nostrils." (Ps. 18:6-15). David saw in the Spirit that when the afflicted cry out to Him, the LORD hears and responds with great anger. The LORD twists creation inside out to answer the cry of one of His people who has been subjected to injustice. Jesus said of His Father's advocacy against injustice on behalf of one of His people: "And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them? I tell you He will avenge them speedily. Nevertheless, when the Son of Man comes, will He really find faith on the earth?" (Lk. 18:7-8). We see daily, the violence and oppression against those who are not in a position to defend themselves. So many of our children have become fatherless, and all the lies of hell have been directed at them to destroy them before they are even born, and certainly after their birth. Over 20% of fathers in this country, or about 7 million, do not take any part in parenting their children. This amounts to about 19 million children, or over 20% of all children born in this country, who are without any father figure in their lives. This leaves the mother as the single head of the household, most often as a result of divorce, and over 40% of those households live below the poverty level. This "widowhood" and fatherlessness lead to further sad statistics, including a higher than average suicide rate among high school aged fatherless students. The Ten Commandments, with which all are familiar, includes the blessing of the LORD's holy Sabbath rest in His presence not only to ourselves, but to our sons and daughters, and even the servants and animals connected to our households (Ex. 20:8-10). The children are of great importance to the LORD (Lk. 18:15-17), and He will not excuse our apathy in the face of any affliction or injustice towards them. Do not think that God does not hear the cries of the afflicted, and answer them. As God's people, the custodians to whom His ordinances have been given, this week's Sabbath reading contains the command from God that we follow His ordinances of justice and mercy. Jesus wondered if He would find any on earth who are doing so when He returns. Let Him not find us to be part of the problem in the affliction of the defenseless, but part of the godly solution instead, which is the unwavering justice and mercy of God. We were called by these scriptures to be different from the people of the world who do not know God. Our lives are to reflect these ordinances of the LORD. If you are crying out to God for deliverance from injustice, or you know of someone who is, you can pray with me: "Heavenly Father, I cry to You, the Just Judge, on behalf of justice and mercy. You hear the cries of Your people, and You answer from Your sanctuary in heaven. When I have turned a blind eye to those who are afflicted and attacked, please forgive me. Forgive me when I have not prayed on their behalf. Forgive Your people when they favor the rich and the powerful, and take advantage of the poor and the weak. Fill me with Your Holy Spirit, Who is the Spirit of Righteousness and Truth, and Who leads me in the ways of Your ordinances. I ask You to hear the cries of the afflicted, and send Your help to those, including the strangers, the widows, and the fatherless among us, who have fallen into evil and merciless hands. I ask these things in Jesus' name. AMEN."

Ordinances

This Sabbath's Torah reading is titled Chukkat, which means "Ordinance of". The lesson taught by the readings of this Sabbath is that God gives ordinances that are sometimes beyond man's ability to understand, seeming to have no reasoning behind them, but they are to be trusted and kept by faith. Proverbs advises the same teaching: "Trust in the LORD with all your heart, and lean not on your own understanding; In all your ways acknowledge Him, and He shall direct your paths." (Prov. 3:5-6). Jewish tradition says that there is an ordinance commanded by God for which even Solomon, who was given the gift of wisdom by God, could not find an understanding. Tradition points to this statement by Solomon: "All this I have proved by wisdom. I said, "I will be wise"; But it was far from me. As for that which is far off and exceedingly deep, who can find it out?" (Eccl. 7:23). A mystery that Solomon and the sages have tried to look into with understanding for thousands of years is the ordinance of God concerning the red heifer (Num. 19). This sacrifice, which was begun and kept outside of camp, had the ability to make clean a person defiled by coming in contact with a corpse. If that person was not cleansed by the ashes of the red heifer, he would be cut off from his people. Yet those who came into direct contact with the red heifer in the sacrificial process became unclean. It was a paradox that confounded the religious scholars. Another ordinance that seemed to make no sense to the human mind involved the fiery serpent (Num. 21). The people became rebellious to God and Moses because they had to travel around a Canaanite tribe that refused to allow the Israelites to cross their land. Because of this rebellion, God released among the children of Israel a plague of fiery serpents, and many were bitten and died. As the people repented, God instructed Moses to make a bronze serpent, and to set it up on a pole. Any who looked upon the bronze serpent would live. An image of the same serpent that was killing them, when lifted up, would save them! Who could understand that? From the revelations of the New Covenant, we can now see that the image of the Messiah, Jesus, is found in both the cleansing power of the ashes of the red heifer, and the lifting up on a pole of the bronze serpent. Into this mix of "strange" ordinances from this week's Sabbath reading, comes an account from the Book of Judges. It seems to have nothing to do with God's ordinances, but it illustrates the gap between man's understanding, and God's thoughts and works. In Judges 11, we meet a mighty man of valor named Jephthah ("he (God) opens"), the son of Gilead (meaning a pile of stones that certifies covenant; a witness heap). Gilead fathered Jephthah with a harlot, and then went on to have other sons with his wife. When his half-brothers became adults, they drove Jephthah out of the house, saying: "You shall have no inheritance in our father's house, for you are the son of another woman." (v. 2). Jephthah fled to the land of Tob ("good"), where disreputable characters banded together with him, and raided the countryside. In the meantime, the Ammonites attacked Israel, and the elders of Jephthah's home town of Gilead sought him out and asked him to lead the fight against the people of Ammon. Jephthah threw it in their faces that they had rejected him previously, and threw him out of his home: "Why have you come to me now when you are in distress?" (v. 7). The elders from Gilead promise to make Jephthah their head. Jephthah then sent a message to the king of Ammon, and the king answered with a lie saying that the children of Israel had come across Ammonite land under the leadership of Moses, and took their land away from them. Jephthah knew the history of his people, and contradicted the king's version with the truth (v. 12-21, see also Num. 21:21-24). The king of Ammon rejected Jephthah's attempt to reason out a peace. The Spirit of the LORD came upon Jephthah, and he advanced against the Ammonites, and defeated them (v. 32-33). However, Jephthah had made a vow before the LORD before the battle, asking for the victory over Ammon. Jephthah vowed to sacrifice by burnt offering to the LORD the first thing he saw when he returned home after the victory. His home was in Mizpah/Galeed (Gilead), where generations before Laban had made a heap of rocks to mark a covenant agreement with Jacob. While it always seemed that Laban was more interested in his riches in flocks, and Jacob's free labor, it becomes evident that Laban had a greater concern for his daughters and grandchildren, who were leaving his home and oversight. Laban's covenant at that place of Mizpah/Galeed was to protect his daughters and their children from any affliction that they might suffer under Jaccob (Gen. 31:44-49). When Jephthah came home from his victory over the Ammonites, ready to keep his vow to offer to God the first thing he saw, his daughter, his only child, came out to meet him. Although he was brokenhearted, he remained steadfast in the need to keep his vow regarding the sacrifice of his daughter (v. 34-39). What do we learn about God's ordinances from the account of Jephthah? Jephthah was born in shame, but God had a mighty purpose for his life. God raised up this raiding bandit who was the son of a harlot to be a judge to deliver His people from the hands of the enemy. Many people, who believe they know the ways and thoughts of God, might not understand why God would choose a man like Jephthah to lead His people. Jephthah, as the Spirit of the LORD came upon him, travelled through Gilead/Mizpah on his way to fight the Ammonites. He would know the importance of that place as the "heap of witness" between Laban and Jacob. In the same place that a vow was made to protect daughters generations before, another vow would be made that would cause an end of a daughter. Perhaps some would say that Jephthah deserved what he got for making such a reckless vow to God. How did the LORD look upon this event? The rabbis have an interesting contribution to make. They point to the fact that the prophet Jeremiah wrote: "For the hurt of the daughter of my people I am hurt. I am mourning; Astonishment has taken hold of me. Is there no balm in Gilead, is there no physician there? Why then is there no recovery for the health of the daughter of my people?" (Jer. 8:21-22). The rabbis write that the LORD was looking for a spiritual remedy to come forth from a people who should have an understanding of His law. Phinehas, who was the high priest in that generation, had the authority to come and annul the vow made by Jephthah. It should have been understood under the law that something not fit to be offered on the altar, shall not be so offered, and accordingly possesses no sanctity. The prophet Jeremiah also made this clear by stating that God never imagined nor commanded that the Israelites should offer their children as burnt offerings (Jer. 19:4-5). God calls the shedding of innocent blood, including children born and unborn, an abomination (Prov. 6:16-19). In rabbinical writings, the high priest, Phinehas, refused to go to Jephthah because of his shameful beginnings. In the same manner, they write, Jephthah, as the appointed leader of the tribes of Israel, refused to seek out the high priest, whom he looked upon as a "commoner", for the annulment of the vow. Scripture doesn't confirm this haughty attitude of pride and protocol on behalf of the two men. However, if the writings of the rabbis are accurate, these attitudes unnecessarily cost an innocent daughter of Israel her life. Even today in Israel, Jephthah's daughter is remembered yearly, and mourned for four days. Whether we understand the reasons behind specific ordinances of God or not, we are still expected, as the people of God, to administer the Balm of Gilead, Jesus, Who has been provided to heal and save life. Our Father expects us to heed His ordinances, rather than our own understanding. "Heavenly Father, You have given us both Your written Word, and Your living word, Jesus. By Your Holy Spirit, help me to respect and honor Your ordinances because they are life and truth. Let me not rely upon my own understanding, but follow You by faith and trust. Even the sacrifice of Your Son for my sins, and His resurrection from the dead on my behalf, is bigger and deeper than my understanding can contain without the help of Your Spirit. Direct my path, LORD, as I follow Your Word. In Jesus' name, I pray. AMEN."

Justice

As we have seen recently, justice is imperfect in our system. Some people get more justice than others. The figure that represents justice is a blindfolded woman, holding a balance scale. Sadly, many have found that rather than being "blind", modern justice is very much influenced by an individual's outward appearance and circumstances. Our current system of laws has a long history. Many say that our present laws go back to Roman law, and then later the Code of Justinian. Our laws certainly have their roots in English Common Law. However, there is a system of justice which is much older than that. It dates back to the time of Moses, and it was given to the children of Israel, whom God redeemed out of slavery from Egypt and its Pharaoh. This Law was given in a time in history when nations were ruled by kings, and the law was whatever the king decreed it to be. The Law given by God was very different in nature and purpose from the law systems of the world. Jesus said that it is based upon two tenets: "You shall love the Lord your God with all your heart, with all your soul, and with all your mind". This is the first and great commandment. And the second is like it: "You shall love your neighbor as yourself." On these two commandments hang all the law and the prophets." (Mt. 22:37-40). Our present justice system is supposedly based upon doing equity, which is sometimes successful to an extent, and sometimes not. "Equity" can be very subjective. God's system of laws, on the other hand, is based upon doing and being love, according to Jesus. This week's Sabbath reading from the Torah, and the haftarah, is titled "Mishpatim", which means judgments or ordinances. The Torah readings come from Ex. 21-24. Overall, we can see reflected in these ordinances of God, His demand for truth, justice, mercy, kindness and liberation from servitude: LOVE. It requires not equity, as our law does, but beyond what would be considered equity. Some examples: Those who have become your servant because of a debt owed, must go out free after six years owing you nothing more (The seventh year is the Jubilee year of freedom from all debt) (Ex. 21:2). If a thief steals an animal, he must restore four or five times the number of animals stolen (Ex. 22:1). If someone allows his animal to graze in another man's field, he must make restitution from the very best of his own field, and from the very best of his own vineyard (Ex. 22:5). We can see in this that we are not to harm a neighbor in any way. God's law also says that we are not to circulate a false report for any reason or advantage to us, or to pervert justice (Ex. 23:1-2). He equates the spreading of falsehoods to the killing of the innocent and the righteous, and He will not excuse that, or justify it, in any way. (Ex. 23:7). These ordinances also say that if you see an ox or a donkey of even your enemy, that has gone astry, you must rescue it and restore it to him, and if you see your enemy struggling with a heavy burden on his animal, you must help him with it (Ex. 23:4-5). It's not about animals, it is about kindness even to one you consider to be an enemy. Not only is kindness to be extended to your neighbor, but even to a stranger (Ex. 23:9). This kindness to a stranger or foreigner is to come from the same place in your heart that knew what it was like to be a stranger yourself, alone and unaccepted by others. The following is an interesting first mention in scripture. The LORD provides the office of judges to determine what shall be done if there is a failure to arrive at an agreement between parties. The judge is mentioned in Ex. 21:6 for the first time, and also Ex. 22:8-9. The word written in these verses as "judges" is the Hebrew word elohim. The judges are called by the very name of God. What is required of them in that name is to judge by the Spirit of God, by the wisdom of God, by the Word of God. We have already heard that the basis of all of these things is love. How does this apply to the present, and to the Church today? Paul wrote, "Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more things that pertain to this life?...do you appoint those who are least esteemed by the church to judge? I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? But brother goes to law against brother, and that before unbelievers!" (1 Cor. 6:1-6). Paul is asking for one who has wisdom to be placed in the position of elohim judging. It sounds like wisdom was a rare commodity in the Church of Corinth. It is even more rare today. Paul said it is better to accept the wrong, to allow yourself to be cheated, than to go to (secular) law against one another. Are many of us willing to do that? Capricious "equity" sought in secular law is not justice. Justice is superior to equity in every way: "Righteousness and justice are the foundation of Your throne; Mercy and truth go before Your face." (Ps. 89:14). God is not equity. He is sacrificial love. If He were equity, none of us would be here anymore. However, before we go running to fulfill the office of the elohim, or judges, we had better read the fine print first. Let us remember the nature and the purpose of the law of God fulfilled in Christ, and taught by Him. Jesus told us, "Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you." (Mt. 7:1-2). The word translated in these verses as the verb "judge" has a wide variety of meanings in the Greek word used, krino. It can mean "condemn, esteem, to be of an opinion, to deem, to determine, to decree, to judge, to pronounce an opinion concerning right and wrong, to rule". The word "judgment" or krima, means "the decision which one passes as being the faults of others". Is our criteria for judging others different from how we would want to be judged ourselves? We would hope for a heavy dose of mercy and longsuffering for ourselves and loved ones, but do we extend it to others not so dear to us? Paul added this thought: "For if we would judge ourselves, we would not be judged." (1 Cor. 11:31). Being "elohim" requires having a deep understanding of God's view of justice, rather than man's. In the haftarah portion of this week's Sabbath reading, which is read with joy in this month before Passover, the prophet Isaiah includes the verses: "Heaven is My throne, and earth is My footstool. Where is the house that you will build Me? And where is the place of My rest? For all those things My hand has made. And all those things exist. But on this one will I look: On him who is poor (meaning poor, humble, lowly, wretched, pious) and of a contrite spirit, and who trembles at My word...Hear the word of the LORD, you who tremble at His word: Your brethren who hated you, who cast you out for My name's sake, said, "Let the LORD be glorified, that we may see Your joy." But they shall be ashamed." (Isa. 66:1-2,5). When we think we have judged rightly, have we in fact cast out those whom God considers "brethren? Make no mistake, God will not justify the wicked (Ex. 23:7). Sin is the exact opposite of the two main tenets of the Law fulfilled by Christ. However, elohim are required to remove the planks from their own eyes before they attempt to remove the specks from their brothers' eyes. Elohim judge as if they were the ones being judged, and they judge themselves first. This is the spirit of justice. May we be the elohim of the earth, not as man views justice, but in the wisdom and guidance of the Holy Spirit, and the Living Word of God, Jesus Christ. Our Father is enthroned upon righteousness and justice. If you would like to have knowledge of God through His Son, and His Spirit, you can pray: "Heavenly Father, I come to You in the name of Your only begotten Son, Jesus, who fulfilled the Law for me, dying on the cross for my sins, so I would not be condemned. I believe that He rose again from the dead to deliver me from the sentence of death. Fill me with Your Holy Spirit, so I can understand and live Your righteousness and justice. Quicken to me any continuing sin in my life, and wash me in the blood of the Lsmb, and the water of the Spirit, so I can speak Your justice in the earth. I give thanks to You for Your continuing mercy in my life. Amen."