Laws Concerning Justice

14 “You shall not oppress a hired worker who is poor and needy, whether he is one of your brothers or one of the sojourners who are in your land within your towns. 15 You shall give him his wages on the same day, before the sun sets (for he is poor and counts on it), lest he cry against you to the Lord, and you be guilty of sin.

16 “Fathers shall not be put to death because of their children, nor shall children be put to death because of their fathers. Each one shall be put to death for his own sin.

17 “You shall not pervert the justice due to the sojourner or to the fatherless, or take a widow’s garment in pledge, 18 but you shall remember that you were a slave in Egypt and the Lord your God redeemed you from there; therefore I command you to do this.

19 “When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to get it. It shall be for the sojourner, the fatherless, and the widow, that the Lord your God may bless you in all the work of your hands. 20 When you beat your olive trees, you shall not go over them again. It shall be for the sojourner, the fatherless, and the widow. 21 When you gather the grapes of your vineyard, you shall not strip it afterward. It shall be for the sojourner, the fatherless, and the widow. 22 You shall remember that you were a slave in the land of Egypt; therefore I command you to do this. – Deuteronomy 24:14-22 ESV

Over in the book of Amos, the prophet records some powerful and passionate words of indictment against the people of Israel, and they are from the lips of God Himself.

“I hate all your show and pretense—
    the hypocrisy of your religious festivals and solemn assemblies.
I will not accept your burnt offerings and grain offerings.
    I won’t even notice all your choice peace offerings.
Away with your noisy hymns of praise!
    I will not listen to the music of your harps.
Instead, I want to see a mighty flood of justice,
an endless river of righteous living.”– Amos 5:21-24 NLT

This message from the Almighty came hundreds of years after Moses and the Israelites had stood on the border of Canaan preparing to possess the land. Generations of their descendants would come after them, but they would fail to live according to all the rules and regulations Moses had so painstakingly taught to their forefathers.

God had desired for His people to obey His laws so that their lives might be marked by justice and righteous living. And that is what this section of Moses’ speech to the people of Israel is all about. He is calling them to practice justice and to display righteousness in their daily interactions with one another. As we have seen, community was and is important to God. He desires the His people conduct themselves in a way that reflects not only a love for Him but a love for one another. In fact, as the apostle John reminds us, “If anyone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen” (1 John 4:20 ESV).

Even the great king, David expressed his understanding of God’s desire for unity among His people.

How wonderful and pleasant it is when brothers live together in harmony!Psalm 133:1 NLT

In this section of Deuteronomy 24, Moses is going to discuss the poor and needy, the innocent, the sojourner, the fatherless, and the widow. In each case, he is addressing those within the community of Israel who represent the helpless or vulnerable among them. No Israelite was to take advantage of the less fortunate. And to help them refrain from doing so, Moses reminded them of their own history of suffering as slaves in Egypt.

“Remember that you were slaves in Egypt and that the Lord your God redeemed you from there; therefore I am commanding you to do all this.” – Deuteronomy 24:18 NLT

They were to never forget that their ancestors had been forced to make bricks without straw. They had been mercilessly and harshly treated by the Egyptians for more than four centuries. So, as they prepared to enter their own land, provided for them by God, they were to conduct themselves according to God’s laws, not according to worldly standards or some sin-saturated impulse based on selfish ambition.

If they had a hired servant, they were to pay them their wages – in full and on time. And Moses emphasizes the worker who is poor and dependent upon his daily wages for survival. The disadvantaged are always easy to oppress. They have not recourse and no one to stand in their corner to support them. But Moses wanted the people of Israel to know that God was an advocate for the needy. He would see that they received justice, one way or another. Which is why Moses warned the Israelites to treat their poorer servants fairly, “Otherwise he will cry out to the Lord against you, and you will be guilty of sin” (Deuteronomy 24:15 NLT).

And while on the topic of sin and guilt, Moses turns his attention to the proper administering of justice for sin.  A father was not to be held responsible for the sins committed by one of his adult children.  And no child was to be punished for the sins of his father. This would be a form of revenge, rather than justice. The guiltless and innocent would be suffering unjustly and unnecessarily. Each individual was to be held accountable for their own sins. And you can see why this law would be necessary. If a case came up where the perpetrator of a crime could not be found and punished, it would be tempting for the victim to demand that a someone pay the criminal’s sin debt. But this would not result in a just and righteous outcome. Instead, it would cause the innocent to suffer unjustly.

And justice was to be a high priority among the people of Israel because it was important to God. Which is why Moses told them, “You must not pervert justice due a resident foreigner or an orphan…” (Deuteronomy 24:17 NLT). And to make sure they understood what he meant by justice, Moses gave the example of someone taking a widow’s garment as collateral on a loan. You don’t punish the innocent and you don’t take advantage of the helpless. These kinds of things were not to be done among God’s people. It was unacceptable behavior.

The Israelites were always going to have the poor and needy among them, and this group would be made up of fellow Israelites as well as immigrants from other nations. And in a nation with no welfare system, it was necessary that the people understand their role in the care for the less fortunate among them. And one of the ways in which God provided for the needs of the poor was through the annual harvest.  As God blessed His people with abundant crops, they were to share their bounty with the less fortunate among them. So, each harvest, when the Israelites reaped their fields, any sheaves of grain that were inadvertently left behind were to remain there as gifts to the poor. And when they went to gather olives or grapes, they were commanded to leave some of the produce behind as a gift for the sojourner, the fatherless, and the widow. God had promised to bless them with plenty of crops as long as they remained faithful to Him. And when He blessed them, He expected them to share that blessing with the less fortunate among them. And, once again, Moses used their former status as slaves in Egypt as a source of motivation.

According to the prophet, Amos, God wanted “to see a mighty flood of justice, an endless river of righteous living.” He greatly desired that His people display His righteousness through their interactions with one another. They were His chosen possession and He had set them apart from all the other nations on earth so that they might model what true righteousness and justice looks like. The greatest sacrifice the people of Israel could make would be to give up their rights for one another. They could prove their love for God by selflessly loving the less fortunate among them. They could display their honor and reverence for God by willingly and eagerly dispensing justice to all those around them. The prophet, Micah reiterates the words recorded by Amos, reminding God’s people of their responsibility to act as agents of justice in this world.

“With what shall I come before the Lord,
    and bow myself before God on high?
Shall I come before him with burnt offerings,
    with calves a year old?
Will the Lord be pleased with thousands of rams,
    with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
    the fruit of my body for the sin of my soul?”
He has told you, O man, what is good;
    and what does the Lord require of you
but to do justice, and to love kindness,
    and to walk humbly with your God? – Micah 6:6-8 ESV

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

Advertisements

A Community Based on Common Courtesy

“When a man is newly married, he shall not go out with the army or be liable for any other public duty. He shall be free at home one year to be happy with his wife whom he has taken.

“No one shall take a mill or an upper millstone in pledge, for that would be taking a life in pledge.

“If a man is found stealing one of his brothers of the people of Israel, and if he treats him as a slave or sells him, then that thief shall die. So you shall purge the evil from your midst.

“Take care, in a case of leprous disease, to be very careful to do according to all that the Levitical priests shall direct you. As I commanded them, so you shall be careful to do. Remember what the Lord your God did to Miriam on the way as you came out of Egypt.

10 “When you make your neighbor a loan of any sort, you shall not go into his house to collect his pledge. 11 You shall stand outside, and the man to whom you make the loan shall bring the pledge out to you. 12 And if he is a poor man, you shall not sleep in his pledge. 13 You shall restore to him the pledge as the sun sets, that he may sleep in his cloak and bless you. And it shall be righteousness for you before the Lord your God. – Deuteronomy 24:5-13 ESV

The corporate community of Israel was made up of millions of people. It was not a small collection of tribes, but a massive gathering of people from all walks of life. They shared a common bond as descendants of Abraham and were one generation removed from a life of captivity in Egypt. And as they stood poised to begin their conquering of the land God had promised to them, Moses provided them with a series of God-ordained rules for living together in unity.

Like any other people group, the Israelites were going to have to work hard to maintain any sense of community as they began the process of inhabiting the land. Once a portion of the land was conquered and its former inhabitants were removed, the Israelites would find themselves focusing on their own individual needs. The corporate context required for successful warfare would be replaced by a more self-focused environment in which each Israelite looked out for his own best interests. The land would need to be cultivated, crops planted, houses built or repaired, flocks cared for, and families begun.

But it was still going to be important for the people of Israel to maintain a sense of community, and that was going to require common courtesy. So, Moses shared with them a series of common-sense rules for living together in unity. The first had to do with the conscription of young men for military service. If one of these men was newly married, he was to be exempted from service for one full year. As we have seen, marriage and the family were to be considered sacred institutions among the Israelites. And the first year of marriage was a critical and foundational time period in which the husband and wife were to be allowed to concentrate on their relationship without unneeded distractions or interruptions.

The second command had to do with the relationship between a borrower and a lender. This particular regulation covered loans made between fellow Israelites. Loans were permissible, but not the charging of interest. So, you could require something as collateral, in order to ensure that the loan was paid back in full. But this law prohibited the taking of anything as collateral that would harm the borrower’s ability to earn a living. So, the example given is a millstone. This was the large stone used to process grain to make bread. To confiscate a millstone as collateral on a loan would leave the borrower with no means to feed his family. These rules were designed to protect the poor and needy and to prevent the people of God from taking unfair advantage of one another.

Any kind of abuse of a fellow Israelite for personal gain was to be considered unacceptable behavior. And Moses provided a specific example. It was unlawful to kidnap a fellow Jew and make him your personal servant or to sell him into slavery. Most likely, this is tied to the issue of debt. If a man was unable to pay back his debt, the borrower might be tempted to kidnap the man and force him into indentured servitude. In a worst-case scenario, the lender might be tempted to sell the man as a slave in order to recoup his losses. Either way, God prohibited such actions.

If we skip down to verse 10, we see Moses expanding on this topic of loans and pledges. He provides the Israelites with very specific instructions regarding the collection of a pledge or collateral. If a man borrowed money, the lender was not allowed to enter his home and forcibly demand whatever was used as collateral. The rights of the lender did not supersede those of the borrower. And if the item pledged as collateral were necessary for the borrower to maintain any modicum of comfort, the lender was to allow him to keep it. These rules were designed to protect the integrity of the borrower, who in most cases, would be a poor person. This individual’s need would force him to use his most prized possessions as collateral, leaving him not only in debt, but devoid of the very things he needed to survive. So, God placed parameters on the lending process to protect the poor. And Moses clarifies that obedience to these rules “shall be righteousness for you before the Lord your God” (Deuteronomy 24:13 ESV).

The next topic had to do with disease within the community of Israel. In Leviticus 12-14, Moses outlines God’s detailed instructions regarding leprosy. And here in Deuteronomy, Moses reminds the Israelites to take God’s commands seriously. To not do so could result in the deadly spread of disease among the camp. So, the Israelites were to obey everything God had told them regarding leprosy. Ignoring His commands regarding quarantine would have deadly consequences. Failing to follow His rules could bring judgment upon the entire nation.

These rules, while seemingly disconnected and disparate in nature, all have to do with the corporate community of Israel. Living together was going to require that they follow God’s commands together. There was no room for outliers or rebels who refused to do things God’s way. He was not going to allow them to follow their own whims or create their own, self-imposed rules for life. They were a community – His community. He had chosen them and they were to be His representatives on earth.

So, God went out of His way to ensure that every facet of their lives was covered by His righteous decrees. Every area of life was important. Every relationship had value. There was to be no compartmentalization or isolation. Every Israelite was to live in unity with every other Israelite, regardless of their station in life. Individuality was never to take precedence over community, and yet, community was not to override individual rights. In a sense, Israel was to regard itself as one big family, with God as their Father.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

Hard Words Concerning Hard Hearts

1 “When a man takes a wife and marries her, if then she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce and puts it in her hand and sends her out of his house, and she departs out of his house, and if she goes and becomes another man’s wife, and the latter man hates her and writes her a certificate of divorce and puts it in her hand and sends her out of his house, or if the latter man dies, who took her to be his wife, then her former husband, who sent her away, may not take her again to be his wife, after she has been defiled, for that is an abomination before the Lord. And you shall not bring sin upon the land that the Lord your God is giving you for an inheritance. – Deuteronomy 24:1-4 ESV

Divorce. It’s a controversial topic among Christians that not only destroys marriages but that can do serious damage to a wide range of relationships. The loss of long-term friendships can be an unfortunate byproduct of divorce. Children can be forced to take sides in a divorce, leaving them alienated and estranged from one of their own parents.  Churches have found themselves divided over how to properly handle the divorces taking place among their congregations.

Divorce is divisive and destructive. And it was never intended as an option by God. The book of Genesis clearly reveals the will of God concerning marriage.

Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. – Genesis 2:24 ESV

There was to be a unity and permanency to marriage. The very fact that God created Eve from the rib of Adam conveys the intimacy and indissolubility of their union. In God’s eyes, the man and the woman were one, inseparable whole.

But sin eventually entered the scene and damaged everything God had made, including the marriage union. It would not be long before the sanctity of marriage would be destroyed by the selfishness and self-centeredness of sin-prone human hearts. Marriages would continue to take place but, far too often, they would be driven by lust, not love; and marked by an egocentric, what’s-in-it-for-me attitude that puts self-interest ahead of God’s will.

In this section of Deuteronomy, Moses finds himself having to deal with the topic of divorce yet again. Sadly, divorce had become a real-life issue among the Israelites. Their marriages were just as susceptible to brokenness and division as those of the pagan nations around them. The Jews were just as prone to falling in and out of love as anyone else. But Moses wanted them to remember that God had very strong feelings about marriage and divorce. The prophet Malachi would later articulate God’s view concerning divorce:

“For the man who does not love his wife but divorces her, says the Lord, the God of Israel, covers his garment with violence, says the Lord of hosts. So guard yourselves in your spirit, and do not be faithless.” – Malachi 2:16 ESV

And this is the very issue Moses deals with in this passage. Moses describes a case where a husband has “found some indecency” in his wife that has caused her to lose favor in his eyes. In essence, he has fallen out of love with her. Moses does not elaborate on the nature of the indecency committed by the wife, but the Hebrew word is `ervah, which can literally be translated as “nakedness.” The context seems to indicate that the wife has been found guilty of sexual sin, as in adultery. And, as a result, the husband has chosen to issue her a certificate of divorce.

This brings up an important question. Does this passage condone or sanction divorce in the case of unfaithfulness or adultery? Jesus addressed this very question in His Sermon on the Mount.

“It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.” – Matthew 5:31-32 ESV

Jesus seems to support the idea that divorce is acceptable when sexual immorality is involved. But he also makes it clear that anyone who divorces his wife for any other reason will ultimately be held guilty of adultery – his own and that of his ex-wife. If they divorce for any reason other that sexual immorality and end up marrying other individuals, they will be committing adultery in God’s eyes.

Later on in His earthly ministry, Jesus would have to address this issue again. A group of Pharisees approached Him with a question regarding divorce. “Is it lawful to divorce one’s wife for any cause?” (Matthew 19:3 ESV). This was a hot topic among the Jews and they were attempting to get Jesus to share His opinion on the matter. If He came down on the side of those advocating divorce, He would alienate the conservative hardliners. If He stood opposed to divorce under any circumstances, He would find Himself losing favor among the common people. So, Jesus answered them:

“Have you not read that he who created them from the beginning made them male and female, and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’? So they are no longer two but one flesh. What therefore God has joined together, let not man separate.” – Matthew 19:3-6 ESV

Jesus went back to the book of Genesis and the creation account. He reminded them what God had done to set apart a man and woman as one. And He clarified that no one had the right to separate what God had joined together.

This answer prompted the Pharisees to ask a second question. They sensed that they had Jesus in a predicament, because it appeared that He was contradicting the Mosaic Law. So, the crafted a question based on the words of Moses found in Deuteronomy 24:1: “Why then did Moses command one to give a certificate of divorce and to send her away?” (Matthew 19:7 ESV).

They had Him, or so they thought. According to their interpretation of the Mosaic Law, Moses had clearly given a get-out-of-jail-free card when it came to sexual immorality on the part of a spouse. But Jesus took the opportunity to explain the underlying motivation for Moses’ words.

He said to them, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so. And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.”– Matthew 19:7-9 ESV

Yes, Moses had provided sexual immorality as the single circumstance under which divorce could be sought. But it had never been God’s will. Sin had left mankind with permanent heart-damage and this had produced the need for this exemption clause concerning marriage. But none of this was what God had wanted.

Sin never produces anything of value. It is always damaging and destructive. And while Moses had provided a means by which a man could divorce his unfaithful wife, it was going to result in the potential for further sin. Take a look at the scenario that Moses paints. A man divorces his wife for marital unfaithfulness, then she goes and marries another man. That man ends up divorcing her as well. And Moses has to go out of his way to explain that the first husband is not free to remarry his wife. Why would he have to bring that up? Because of the wickedness of the human heart.

This whole convoluted scene illustrates just how twisted things can get when man does things his own way. Moses is having to paint every conceivable scenario that can come about as a result of divorce. He even describes that woman remarrying and her second husband dying. Even in that case, the first husband is not free to remarry his ex-wife.

You almost need a program to keep up with all the various permutations Moses paints. But why did he go into such great detail? Because he knew the hearts of his own people. He knew what Jesus knew: that their hearts were hard and they would find themselves following one sin with another one. So, he had to cover every conceivable scenario, providing the people of Israel with precise instructions designed to prevent further sin in the camp.

When all was said and done, this had less to do with divorce than it had to do with holiness. Moses had an ulterior motive behind these regulations regarding divorce and remarriage.

“…you shall not bring sin upon the land that the Lord your God is giving you for an inheritance.” – Deuteronomy 24:4 ESV

It is a non-debatable fact that one sin tends to lead to another. While Moses had provided the Israelites with the certificate of divorce as a means of dealing with sexual immorality within the marriage union, it was going to produce further problems. The very fact that Moses describes the husband as willing to remarry his ex-wife reveals that he had not really fallen out of love with her. Her unfaithfulness had angered and hurt him, and caused him to seek a divorce from her. But as the old saying goes, time heals all wounds. Eventually, he would find himself missing his wife and tempted to remarry her when the opportunity presented itself. But Moses had to restrict his behavior. One sin could not be followed by another. Two wrongs do not make a right.

It would seem that God would prefer that the husband and wife not divorce, even in the case of unfaithfulness. Forgiveness and restoration would take precedence over divorce and the destruction of the marriage. But as Jesus said, “Because of your hardness of heart Moses allowed you to divorce your wives.”

Hardened, sin-filled hearts rarely produce wise decisions. The heat of the moment can produce unhealthy outcomes that bring little more than regret and further heartache. God designed marriage to be permanent, not perfect. Two sin-prone people make a perfect marriage impossible. But when Christ is part of that marriage, and the Spirit of God indwells the two people who make up that marriage, unity and permanency is achievable – even in the face of unfaithfulness.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

Regulations For Real Life

15 “You shall not give up to his master a slave who has escaped from his master to you. 16 He shall dwell with you, in your midst, in the place that he shall choose within one of your towns, wherever it suits him. You shall not wrong him.

17 “None of the daughters of Israel shall be a cult prostitute, and none of the sons of Israel shall be a cult prostitute. 18 You shall not bring the fee of a prostitute or the wages of a dog into the house of the Lord your God in payment for any vow, for both of these are an abomination to the Lord your God.

19 “You shall not charge interest on loans to your brother, interest on money, interest on food, interest on anything that is lent for interest. 20 You may charge a foreigner interest, but you may not charge your brother interest, that the Lord your God may bless you in all that you undertake in the land that you are entering to take possession of it.

21 “If you make a vow to the Lord your God, you shall not delay fulfilling it, for the Lord your God will surely require it of you, and you will be guilty of sin. 22 But if you refrain from vowing, you will not be guilty of sin. 23 You shall be careful to do what has passed your lips, for you have voluntarily vowed to the Lord your God what you have promised with your mouth.

24 “If you go into your neighbor’s vineyard, you may eat your fill of grapes, as many as you wish, but you shall not put any in your bag. 25 If you go into your neighbor’s standing grain, you may pluck the ears with your hand, but you shall not put a sickle to your neighbor’s standing grain. – Deuteronomy 23:15-25 ESV

Moses now moves his point of emphasis from times of war to the everyday affairs of life. There would be periods of peace in Israel and during these times the men of war would return home to the normal circumstances of life. These occasions would call for an additional set of regulations to govern  a wide range of situations, and Moses left nothing up to chance.

The first scenario involves an escaped slave. The context seems to indicate that this fugitive slave has arrived in Israel from a distant land. This does not appear to be a reference to an indentured servant. There were slaves in Israel, but many of these individuals were fellow Israelites whose financial circumstances had obligated them to take on the role of a household servant in order to pay a debt they owed. And there were very strict rules regarding the treatment of these fellow Israelites, including the Year of Jubilee, when theses servants were to be set free and their debt wiped clean.

If you buy a Hebrew slave, he may serve for no more than six years. Set him free in the seventh year, and he will owe you nothing for his freedom. – Exodus 21:2 NLT

The reference to an escaped slave found in verses 15-16 would appear to be dealing with a foreign slave who has shown up in Israel seeking refuge. In this case, there would be no obligation to return the slave to his master, because the master would be considered a pagan. Any rules concerning Hebrew slaves  would not apply in this case. But if an escaped slave showed up in Israel seeking asylum, they were to be treated with compassion and given the right to settle anywhere within the borders of Israel. These individuals were not be oppressed or treated like property. Instead, they were to be extended every courtesy and considered as a guest of the nation.

The very fact that the Bible deals with the topic of slavery yet never explicitly demands its abolition, leaves many modern-day Christians confused. Non-Christians have used the Bible’s seeming silence regarding the issue of slavery as a reason for rejecting the faith. But it is important to remember that the Bible is to be read and observed in its entirety. As a book, it covers a great stretch of time and deals with a wide range of social issues. The Bible neither condemns or condones slavery. Slavery, like so many other social aberrations, was the direct result of the fall. When sin entered the scene, not only was man’s relationship with God damanged, but the interpersonal dynamic between individuals changed for the worse. Not long after Adam and Eve rebelled against God, one of their own sons murdered his brother. And it goes downhill from there. The Bible is not about God telling man how to restore everything back to the way it was before the fall. It is about God revealing just how bad man’s spiritual condition had become because of the fall.

All of these laws given to the Israelites were designed to reveal man’s inherent sinfulness. The apostle Paul answers the age-old question, “Why, then, was the law given?” by stating,  “It was given alongside the promise to show people their sins” (Galatians 19 NLT). He wrote the very same thing to the believers in Rome.

For no one can ever be made right with God by doing what the law commands. The law simply shows us how sinful we are. – Romans 3:20 NLT

The Mosaic Law was not intended to rectify all of man’s sinful inclinations. But it was meant to regulate behavior. Without the law, men would not even be aware that what they were doing was sin. Again, Paul provides us with a clarification on the purpose of the law.

I would not have known what sin was had it not been for the law. For I would not have known what coveting really was if the law had not said, “You shall not covet.” – Romans 7:7 NIV

Murder, slavery, adultery, lust, rape, incest – all of these things are the sad and inevitable outcomes of the fall. Everything has been perverted. The entire creation has been marred by sin. And the Scriptures provides an overview of mankind’s relationship with God ever since the entrance of sin into His creation. The answer to the problem of slavery is not its abolition, but the redemption of mankind from slavery to sin. Telling sinful human beings not to enslave one another would be no more effective then demanding that they not lust after one another. The underlying problem is the heart.

So, all of these scenarios deal with what were everyday issues confronting the Israelites. Slavery was an everyday part of life because mankind was plagued by sin. And the second scenario deals with an other common problem during that day: Cult prostitution. We don’t react to this quite like we could slavery, but it was just as egregious a problem. The pagan nations surrounding Israel had incorporated sexual immorality into the worship of their false gods. But God prohibited Israel from emulating these pagan practices. They were forbidden from allowing their sons and daughters to serve as cult prostitutes. This kind of immoral practice was off-limits for the Israelites. And they were not allowed to use any money earned through this activity as a form of tithe or offering. In essense, Moses was preventing the Israelites from rationalizing their immoral behavior through apparent acts of righteousness.

The final set of regulations seem disconnected and dissimilar. But they all have to do with the interpersonal relationships between members of the covenant community of Israel. God placed a high priority on these relationships, providing the Israelites with very specific regulations regarding their actions toward one another. They were not allowed to charge one another interest. They could loan one another money, but they were not to do so in order to make a profit. This was really intended as a kind of social welfare system, designed to ensure that no Israelite was ever in need. But God allowed the charging of interest to non-Jews.

If an Israelite made a vow, he was expected to keep it. Vowing to do something in God’s name was to be taken seriously. It was a promise that was guaranteed by the holiness and integrity of God. To fail to keep that commitment was a grave sin. So, it was better not to vow at all, since the making of a vow was totally voluntary. Failing to keep your commitments was to be seen as unacceptable behavior among the Israelites. Jesus provided an important clarification on this matter in His Sermon on the Mount.

“You have also heard that our ancestors were told, ‘You must not break your vows; you must carry out the vows you make to the Lord.’ But I say, do not make any vows!…

“Just say a simple, ‘Yes, I will,’ or ‘No, I won’t.’ Anything beyond this is from the evil one.” – Matthew 5:33-34, 37 NLT

The final verses in this section deal with the sharing of one’s resources. If an Israelite was passing through another man’s vineyard or field of grain, he was free to gather enough food to sustain him on his journey. In other words, he could meet his immediate need for food, but he was not allowed to harvest the crops belonging to another man. To do so would be theft. But as long as he was taking just enough grapes to satisfy his hunger, he was free to do so. The Israelites were expected to care for the needs of one another, but they were also respect one another’s rights.

All of these regulations were intended to govern the everyday lives of the people of Israel. They cover with a wide range of topics, but they all deal with the daily interactions between the people of God. The nation of Israel had been set apart by God and were expected to glorify His name through the way they lived their lives. While the nations around them were operating according to their sin natures, Israel had been provided with the Mosaic Law, a gracious gift from God designed to expose their own sinful dispositions and remind them of the holiness of their God.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

Holy Hygiene

“When you are encamped against your enemies, then you shall keep yourself from every evil thing.

10 “If any man among you becomes unclean because of a nocturnal emission, then he shall go outside the camp. He shall not come inside the camp, 11 but when evening comes, he shall bathe himself in water, and as the sun sets, he may come inside the camp.

12 “You shall have a place outside the camp, and you shall go out to it. 13 And you shall have a trowel with your tools, and when you sit down outside, you shall dig a hole with it and turn back and cover up your excrement. 14 Because the Lord your God walks in the midst of your camp, to deliver you and to give up your enemies before you, therefore your camp must be holy, so that he may not see anything indecent among you and turn away from you. – Deuteronomy 23:9-14 ESV

As we have discussed before, the God of Israel was anything but a distant and disinterested diety who with no personal stake in the lives of His people. He cared deeply about every aspect of their lives. The laws God gave them to regulate their lives provide ample proof that His interest in them went well beyond matters concerning worship, tithing, and offering sacrifices to Him.

In these verses, Moses provides the people of Israel with instructions regarding war. As they prepared to enter the promised land, battle was going to be an inevitable part of their future. In order to occupy the land, they were going to have to conquer its inhabitants. So, God provided  Moses with instructions outlining their behavior while conducting military campaigns. Even during times of war, God expected the men of Israel to maintain a sense of decorum and to do all that was necessary to keep themselves holy or set apart before God. War would not be an excuse for wickedness. If anything, it would call for even greater care on the part of the people, to ensure that they did not defile themselves before God.

Because Israel did not maintain a standing army but operated on the basis of a mandatory militia, the men of fighting age all had to be ready at a moment’s notice to suit up for action. These excursions could last for indefinite periods of time and would require a great deal of sacrifice on the part of the nation. Men would be called away from their homes and families. Their farms, fields, and vineyards would go untended in their absence. Forced to leave their wives behind, these men would find themselves facing all kinds of temptations. And during these military campaigns, the encampments filled with men could easily become breeding grounds for lax moral behavior.

The first command concerned an avoidance of anything and everything that was considered evil. The old phrase, “boys will be boys” applies here. God knew that a crowd made up entirely of men would be like a magnet for wickedness. These men would find themselves tempted by everything from off-color humor to sexual promiscuity. In every century, gatherings of soldiers have always attracted prostitutes. And the heat of battle with its ever-present threat of death can cause any man to lose faith and compromise his moral convictions. So, Moses called the men of Israel to keep themselves pure, even during times of war.

The next two verses get very specific and graphic. They deal with ceremonial uncleanness as a result of a man having nocturnal emissions. Without their wives to satisfy their sexual needs, this was going to be a normal and natural occurrence. But it would also leave the individual in an impure state and in need of purification. God had provided very specific instructions concerning this matter.

“If a man has an emission of semen, he shall bathe his whole body in water and be unclean until the evening. And every garment and every skin on which the semen comes shall be washed with water and be unclean until the evening. – Leviticus 15:16-17 ESV

Ceremonial impurity was unacceptable. But so was physical impurity. That’s why Moses went on to provide the men with instructions regarding the disposal of human waste. These encampments could easily be filled with tens of thousands of men, creating a significant hygiene problem. With that many men gathered in one place for a prolonged period of time, waste disposal would have to be a major priority or disease and dysentery could easily diminish the full effectiveness of the army. So, Moses instructed each soldier to carry an implement for burying his waste. And they commanded to go outside the camp in order to relieve themselves. This would help prevent the spread of disease but also encourage privacy and modesty. But even more importantly, it would maintain purity in the camp, which was essential “Because the Lord your God walks in the midst of your camp, to deliver you and to give up your enemies before you” (Deuteronomy 23:14 ESV).

Even while on bivouac, the men of Israel were to consider the constant presence of God. He was always in their midst and, therefore, they were to maintain a sense of decorum and reverence, treating their temporary living conditions with the same care and concern as they would their own homes.

Jesus made the statement, “For where two or three are gathered in my name, there am I among them” (Matthew 18:20 ESV), and this thought would be true of the men of Israel as they gathered together to fight in the name of God. Holiness in the camp was essential. Impurity could easily result in God’s departure from their midst and that would prove to be a devastating outcome. Even in the heat of battle, holiness was required.

“…therefore your camp must be holy, so that he may not see anything indecent among you and turn away from you. – Deuteronomy 23:14 ESV

There was to be no time or place where holiness was not the Israelites’ highest priority. And while the life of the Christ-follower will also include moments of spiritual warfare, there is no excuse for compromise or moral laxness. Purity in the camp should always be our highest priority. The presence of God is real and He is with us in each and every circumstance. So, His call that we be holy as He is holy applies to every occasion in which we find ourselves, whether in the safety of our home or the heat of the battle.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

The Worthiness of Worship

1 “No one whose testicles are crushed or whose male organ is cut off shall enter the assembly of the Lord.

“No one born of a forbidden union may enter the assembly of the Lord. Even to the tenth generation, none of his descendants may enter the assembly of the Lord.

“No Ammonite or Moabite may enter the assembly of the Lord. Even to the tenth generation, none of them may enter the assembly of the Lord forever, because they did not meet you with bread and with water on the way, when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you. But the Lord your God would not listen to Balaam; instead the Lord your God turned the curse into a blessing for you, because the Lord your God loved you. You shall not seek their peace or their prosperity all your days forever.

“You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you were a sojourner in his land. Children born to them in the third generation may enter the assembly of the Lord. – Deuteronomy 23:1-8 ESV

Moses now shifts his focus from marriage to the wider corporate context of Israel. More specifically, he addresses the topic of worship or the corporate assembly of the covenant community. Six times in eight verses, he will discuss those who are forbidden to “enter into the assembly of the Lord.” This is a reference to the gathering of the people of Israel for all God-ordained feasts and festivals, or other prescribed occasions where the people were to gather for public worship.

Those times at which the corporate community gathered together before the Lord were to be seen as sacred. Those events were to be attended only by those who could be deemed legitimate members of the covenant community of Israel. God had made His covenant with Abraham and his descendants. They were considered by God to be holy because He had set them apart from all the other nations. So, there were restrictions concerning who could take part in these sacred assemblies.

First of all, Moses prohibits the inclusion of any males who suffered from any form of emasculation. This would include those suffering from any form of birth defect concerning the male genitals or those who had accidentally or deliberately been emasculated. This regulation, while seemingly unfair and exclusionary, had a purpose behind it. Any emasculated man would have been considered physically incomplete or lacking in wholeness. Wholeness and holiness were closely linked in the Hebrew way of thinking. And emasculation would have left the individual incapable of procreation because of their inability to produce the seed necessary for conception. These people were not to be treated as second-class citizens, but they were restricted from joining in the corporate worship of God. Again, this had to do with wholeness and holiness.

The second restriction has to do with anyone born of a “forbidden union” or illegitimate birth. This most likely included anyone whose parents were of mixed ethnic backgrounds, particularly referring to a Hebrew and a pagan. But it is thought to have included children born out of incest, rape, or some other unholy union between a man and a woman. Once again, it is not that these people were to be considered as non-members of the Jewish community, but that their participation in the corporate worship of the nation was restricted. The issue was that of holiness or wholeness.

Anyone of Moabite and Ammonite descent was also restricted from participation in the corporate worship of Israel. The mention of these two people groups indicated that Moabites and Ammonites could convert to Judaism, but they could not join in the national assemblies reserved for the worship of Yahweh. There are several factors behind this prohibition. The first is that these two people groups were the descendants of the two sons born to Lot as a result of his incestuous relationships with his own daughters (Genesis 19:30-38). But they were also guilty of having treated the Israelites harshly during their journey to the land of Canaan. The king of Moab had attempted to use a prophet to curse the people of Israel, but his efforts were derailed by God. This snub of God’s chosen people had long-term ramifications, restricting any Ammonites and Moabites who converted to Judaism from participating in corporate worship with the nation of Israel.

But any Edomites who had converted to Judaism were not to be restricted from the corporate assemblies of Israel. The Edomites were the descendants of Esau, the brother of Jacob. And the Israelites were commanded to treat them as brothers.

Finally, anyone of Egyptian descent who had become part of the Hebrew nation was also to be treated fairly and allowed to participate in the worship of Yahweh. This inclusion of the Egyptians seems odd when you consider that the people of Israel spent more than 400 years as their slaves. But the nation of Egypt had been used by God to foster the growth of the nation of Israel. When Jacob and his family had first arrived in Egypt, they number just over 70 people, but by the time they left four centuries later, they numbered in the millions. And it had been the people of Egypt who had blessed the Israelites by providing them with gifts and treasures when they departed.

The people of Israel had also done as Moses told them, for they had asked the Egyptians for silver and gold jewelry and for clothing. And the Lord had given the people favor in the sight of the Egyptians, so that they let them have what they asked. Thus they plundered the Egyptians. – Exodus 12:35-36 ESV

So, God commanded that the Israelites treat any Egyptians in their midst who worshiped Him to be treated as equals, allowing them to join in their corporate assemblies.

The coming together of the people of God for times of corporate worship was meant to reflect their status as His chosen people. We have seen how God commanded the purging of evil from their midst. This was particularly important when it came to times of worship. The presence of the wicked or evil would pollute their corporate holiness. God was to be treated with reverence, and as worthy of the greatest honor they could bring. These assemblies of the Lord were not to be taken lightly or flippantly. God was to be honored as holy and deserving of the greatest respect. So, these prohibitions have much more to say about the perfection of God than they do about the imperfections or unworthiness of the individuals mentioned. The worship of God was to be taken seriously, and by providing clear directions and restrictions regarding proper worship, Moses was reminding the people of Israel just how worthy of worship their God was.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

Deadly Serious About Marriage

22 “If a man is found lying with the wife of another man, both of them shall die, the man who lay with the woman, and the woman. So you shall purge the evil from Israel.

23 “If there is a betrothed virgin, and a man meets her in the city and lies with her, 24 then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not cry for help though she was in the city, and the man because he violated his neighbor’s wife. So you shall purge the evil from your midst.

25 “But if in the open country a man meets a young woman who is betrothed, and the man seizes her and lies with her, then only the man who lay with her shall die. 26 But you shall do nothing to the young woman; she has committed no offense punishable by death. For this case is like that of a man attacking and murdering his neighbor, 27 because he met her in the open country, and though the betrothed young woman cried for help there was no one to rescue her.

28 “If a man meets a virgin who is not betrothed, and seizes her and lies with her, and they are found, 29 then the man who lay with her shall give to the father of the young woman fifty shekels of silver, and she shall be his wife, because he has violated her. He may not divorce her all his days.

30  “A man shall not take his father’s wife, so that he does not uncover his father’s nakedness.” – Deuteronomy 22:22-30 ESV

God had provided Israel with laws concerning every aspect of life, including marriage. And, because God knew the hearts of His people, His laws covered virtually every conceivable circumstance that might arise. He knew that, in their fallen state, they would be constantly tempted to find loopholes that would allow them to circumvent His laws. That’s why the Mosaic Law contains such explicit instructions regarding the sexual relationship between a man and a woman.

“If a man seduces a virgin who is not betrothed and lies with her, he shall give the bride-price for her and make her his wife. If her father utterly refuses to give her to him, he shall pay money equal to the bride-price for virgins.” – Exodus 22:16-17 ESV

For one thing, these kinds of laws reveal God’s perspective on marriage. His chosen people were not free to let their base sexual passions dictate their behavior. Physical desires, while instilled by the Creator, were not to dictate human interaction. The fall had damaged mankind, leaving behind a natural proclivity to serve self at all costs. And the unequivocal prohibitions God gave the people of Israel were designed to curb their predisposition to allow their basest needs to drive their behavior. So, two of the ten commandments God gave to Moses contained restrictions regarding marriage and sex.

“You shall not commit adultery. – Exodus 20:14 ESV

“You shall not … covet your neighbor’s wife.” – Exodus 20:17 ESV

These two commands are inextricably linked. Coveting, the attraction to something you do not possess can quickly move from an emotional appetite to a physical action to satisfy that appetite. While the concept of coveting is not always negative, in this context, it carries the idea of desire for something that is off-limits. It is a greed-driven craving for that which has been forbidden. If you covet your neighbor’s wife, it won’t be long before that inappropriate desire manifests itself in action, and the coveting takes the form of adultery.

So, here in Deuteronomy 22, we find Moses providing additional instructions regarding marriage and sex. The very fact that God had Moses go into such great detail reveals the extent of Israel’s love affair with sin and selfishness.

In verses 22-30, there are five specific scenarios outlined that deal with the unseemly topics of adultery and rape. That God had Moses go into such vivid detail reveals the extent of human sin and its infectious nature. While the people of Israel had been set apart by God as His chosen possession, they still suffered from the effects of the fall and were going to find themselves constantly struggling to stifle their naturaul inclination to satisfy self at all costs.

First of all, adultery was a serious matter punishable by death. The marriage union was not something to be taken lightly or treated flippantly. When God said the two shall become one, He meant it. And while man’s sin nature would constantly entice him to replace God’s will with his own self-centered desires, there would always be consequences – deadly serious consequences.

Marriage was so important to God that even the betrothal or engagement stage of the marriage union was protected by His laws. The betrothal period was considered sacrosanct and was to be treated with an appropriate degree of reverence. Even though the betrothed couple had not yet consummated their marriage, they were considered as one in the eyes of God. They were bound together by a covenant agreement. So, if it was discovered that a betrothed woman had sexual relations with a man other than her husband-to-be, she was to be put to death, along with her partner.

But Moses provided a mitigating circumstance. What if the woman had been unwillingly raped by another man? He paints the scenario of a man sexually assaulting a woman in the middle of nowhere, where her screams for help go unanswered. In that case, the man is to be stoned to death for rape and the woman is to be exonerated.

Then, Moses provides one final case involving a man who forcibly rapes an unbetrothed virgin. In this instance, the man is responsible to marry the woman and to pay a proper dowry to her parents. In God’s eyes, the man is guilty of having stolen something of great value: the young woman’s virginity. But he is also guilty of depriving the girl’s parents of their right to a dowry. In the ancient economy, a daughter could bring a family much-needed revenue in the form of money or livestock. A son could work in the fields and help maintain the family’s resources, He could also inherit all that belonged to the family, ensuring that the legacy of his father was continued. But a daughter brought value to the family through marriage. So, if a man raped a virgin, he was obligated to marry her and to provide her family with an appropriate dowry to compensate for his sin.

The final case most likely involves a son marrying his own stepmother. The text describes her as “his father’s wife,” not as his own mother. So, it seems that the circumstance to which Moses refers involves a son marrying the widow of his deceased father. This was considered to be a case of incest, even though the woman was not his actual birth-mother. While the Mosaic Law allowed for a widow to remarry, it was not appropriate for a son to marry his widowed step-mother. Moses describes it as “uncovering his father’s nakedness.”

The apostle Paul had to address this very issue taking place within the church in Corinth.

I can hardly believe the report about the sexual immorality going on among you—something that even pagans don’t do. I am told that a man in your church is living in sin with his stepmother. You are so proud of yourselves, but you should be mourning in sorrow and shame. And you should remove this man from your fellowship. – 1 Corinthians 5:1-2 NLT

God has standards. And He requires that His people live up to those standards. As a holy and righteous God, He cannot allow those who bear His name to conduct themselves according to their own whims. Their sin natures will always lead to moral compromise and result in the defamation of God’s reputation. As His image-bearers, they were to honor His reputation through the way they conducted their lives.

The righteous behavior of God’s people is designed to display His righteousness to the world. They are to outwardly manifest His holiness through their willing obedience to His divine decrees. The laws governing their behavior came from a holy God. Their adherence to those laws was to be a visible expression of their love for Him.

Jesus told His disciples, “If you love me, you will keep my commandments” (John 14:15 ESV). Their obedience was less about displaying their own righteousness, than about expressing their love for the One who is righteous. Living set-apart lives, according to the righteous standards of a holy God, is a tangible way in which the people of God display for their love for Him.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

Marriage Matters

13 “If any man takes a wife and goes in to her and then hates her 14 and accuses her of misconduct and brings a bad name upon her, saying, ‘I took this woman, and when I came near her, I did not find in her evidence of virginity,’ 15 then the father of the young woman and her mother shall take and bring out the evidence of her virginity to the elders of the city in the gate. 16 And the father of the young woman shall say to the elders, ‘I gave my daughter to this man to marry, and he hates her; 17 and behold, he has accused her of misconduct, saying, “I did not find in your daughter evidence of virginity.” And yet this is the evidence of my daughter’s virginity.’ And they shall spread the cloak before the elders of the city. 18 Then the elders of that city shall take the man and whip him, 19 and they shall fine him a hundred shekels of silver and give them to the father of the young woman, because he has brought a bad name upon a virgin of Israel. And she shall be his wife. He may not divorce her all his days. 20 But if the thing is true, that evidence of virginity was not found in the young woman, 21 then they shall bring out the young woman to the door of her father’s house, and the men of her city shall stone her to death with stones, because she has done an outrageous thing in Israel by whoring in her father’s house. So you shall purge the evil from your midst.– Deuteronomy 22:13-21 ESV

We once again find ourselves in difficult and, this time, delicate territory. In this section, Moses is going to address the God-ordained institution of marriage. As we have already seen, God places a high value on all human relationships, but the one between a husband and wife carry special significance to God. All the way back in the book of
Genesis, we have the record of God’s creation of the first man and woman.

Then the Lord God made a woman from the rib, and he brought her to the man.

“At last!” the man exclaimed.

“This one is bone from my bone,
    and flesh from my flesh!
She will be called ‘woman,’
    because she was taken from ‘man.’”

This explains why a man leaves his father and mother and is joined to his wife, and the two are united into one. – Genesis 2:22-24 NLT

From the very beginning, God considered the union between a man and a woman to be much more than a physical or biological transaction involving sexual intercourse. And Jesus Himself provides us with important clarification on God’s view regarding marriage. When asked by the Pharisees if a man could divorce his wife for any reason, Jesus replied:

“Haven’t you read the Scriptures?…They record that from the beginning ‘God made them male and female.’” And he said, “‘This explains why a man leaves his father and mother and is joined to his wife, and the two are united into one.’ Since they are no longer two but one, let no one split apart what God has joined together.” – Matthew 19:4-5 NLT

The marriage union was to be a permanent one. Jesus and His heavenly Father both saw the relationship between a husband and his wife as a mystical comingling of two into one. And the act of intercourse was a part of this union between the two, as each gave to the other the gift of their own body for the purpose of procreation, but also pleasure. That is why Paul warned the Corinthian believers about the danger of sex outside of the marriage context.

And don’t you realize that if a man joins himself to a prostitute, he becomes one body with her? For the Scriptures say, “The two are united into one.” – 1 Corinthians 6:16 NLT

Sex outside of marriage creates an insoluble bond between the two parties. Their physical union was intended to be the consummation of their spiritual union. And God saw their sexual intimacy as a joining together of two souls.

And Paul went on to explain how a husband and wife should view their sexual relationship. The ubiquitous presence of sexual immorality was a constant threat to the sanctity of the marriage bed, so Paul warned that the husband and wife were to view their bodies as belonging to each another, not to themselves. They had no right to share themselves with anyone else.

…because there is so much sexual immorality, each man should have his own wife, and each woman should have her own husband.

The husband should fulfill his wife’s sexual needs, and the wife should fulfill her husband’s needs. The wife gives authority over her body to her husband, and the husband gives authority over his body to his wife. – 1 Corinthians 7:2-4 NLT

Which brings us back to these rather strange rules regarding marriage found in Deuteronomy. In the first case, Moses outlines a situation in which a husband accuses his wife of lying about her virginity. The circumstance seems to involve a newly married couple because the husband states, “I married this woman but when I had sexual relations with her I discovered she was not a virgin!” (Deuteronomy 22:14 NLT).

Basically, the man married the girl, decided he did not really love her, and then spread rumors that she had been sexual promiscuous before he married her. In other words, he was accusing her of adultery, a crime punishable by death. This accusation would not only ruin her reputation, but it would also result in her being stoned to death. And the sense of the passage is that the man was simply looking for a good reason to divorce his wife.

In His sermon on the mount, Jesus had this to say regarding divorce: “But I say that a man who divorces his wife, unless she has been unfaithful, causes her to commit adultery” (Matthew 5:32 NLT). It would have been easy for the man to level this accusation against his wife, providing him with a sure-fire excuse to divorce her. But Jesus would later provide further insight into the topic of divorce. At one point, He was asked by the Pharisees, “why did Moses say in the law that a man could give his wife a written notice of divorce and send her away?” (Matthew 19:7 NLT).

And Jesus replied to them, “Moses permitted divorce only as a concession to your hard hearts, but it was not what God had originally intended. And I tell you this, whoever divorces his wife and marries someone else commits adultery—unless his wife has been unfaithful” (Matthew 19:8-9 NLT). God never intended for divorce to be an option. But the provision was provided for in the case of unfaithfulness.

So, the scenario in Deuteronomy involves a man charging his wife of unfaithfulness based on his claim that she had not been a virgin. But Moses provides a strange but culturally acceptable means by which the woman could prove her innocence. It was a common practice in that day for the parents of the bride to place a special cloth on the couple’s bed the night the marriage was to be consummated. The purpose behind the cloth is simple, albeit a bit graphic. The cloth was collected by the parents after the wedding night and kept as proof of the woman’s virginity, the blood found on it providing evidence of her virginity.

The father of the bride could bring this cloth before the authorities to clear his daughter’s name and spare her from death. If the evidence was accepted, the husband was denied his request for divorce and required to pay a hefty fine to her parents. Not only that, he was obligated to remain permanently married to his wife. One of the things that is obvious in all of this is the young girl’s lack of input in all of this. She seems to have no say in any of it. Even the fine was paid to her parents, not to her. The only benefits she received was the clearing of her name and her release from the death sentence. She was still obligated to remain married to a man whom the text clearly states hated her.

But if the man’s charge against her proved to be true and no evidence was found of her virginity, she was to be stoned to death for the crime of adultery. Moses describes her actions as “an outrageous thing in Israel” and accuses her of “whoring in her father’s house” (Deuteronomy 22:21 ESV). Prior to her marriage, she would have been living at home with her parents. And while under her father’s roof and protection, she would have committed an act of sexual immorality. This was unacceptable behavior under the Mosaic Law and punishable by death.

But what is the point behind all of this? As we have seen before, God had rules that governed virtually every aspect of life within the Israelite community. He cared deeply about their relationships and wanted all that they did to reflect their status as His chosen people. And because marriage was a God-ordained insitutution, He created rules to govern the conduct between a husband and a wife. Virginity was given a high priority by God because of the concept of union. Purity was and still is essential to God. Honesty and integrity are non-negotiable attributes that God demands of His people. This entire scenario involves different aspects of falsehood and deception. Either the husband falsely accusing his wife of adultery or the wife attempting to hide the fact that she was not what she claimed to be when he married her. None of this was God’s way. Marriage was too important. The marriage bed was too precious. The union between a husband and wife was too holy.

But the saddest part of this entire passage is the very fact that Moses even had to address this issue at all. It reveals the underlying nature of mankind’s sin problem. God had set apart the people of Israel as His own, but He was constantly having to put restrictions on their behavior to keep them from following their sinful inclinations.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

Courtesy and Common Sense

1 “You shall not see your brother’s ox or his sheep going astray and ignore them. You shall take them back to your brother. And if he does not live near you and you do not know who he is, you shall bring it home to your house, and it shall stay with you until your brother seeks it. Then you shall restore it to him. And you shall do the same with his donkey or with his garment, or with any lost thing of your brother’s, which he loses and you find; you may not ignore it. You shall not see your brother’s donkey or his ox fallen down by the way and ignore them. You shall help him to lift them up again.

“A woman shall not wear a man’s garment, nor shall a man put on a woman’s cloak, for whoever does these things is an abomination to the Lord your God.

“If you come across a bird’s nest in any tree or on the ground, with young ones or eggs and the mother sitting on the young or on the eggs, you shall not take the mother with the young. You shall let the mother go, but the young you may take for yourself, that it may go well with you, and that you may live long.

“When you build a new house, you shall make a parapet for your roof, that you may not bring the guilt of blood upon your house, if anyone should fall from it.

“You shall not sow your vineyard with two kinds of seed, lest the whole yield be forfeited, the crop that you have sown and the yield of the vineyard. 10 You shall not plow with an ox and a donkey together. 11 You shall not wear cloth of wool and linen mixed together.

12 “You shall make yourself tassels on the four corners of the garment with which you cover yourself.– Deuteronomy 22:1-12 ESV

Let’s face it. These are some strange-sounding commands that appear to have little or nothing in common. They come across as a set of random rules dealing with a set of seemingly disconnected circumstances. After all, what does returning your brother’s lost ox have to do with building a parapet on your roof? And what do the verses which seem to be addressing cross-dressing have to do with the proper procedure for gathering eggs?

As Moses has revealed before, God was deeply concerned about all aspects of His chosen peoples’ lives. He has provided the Israelites with little leeway. And while many of these commands begin with the familiar phrase, “you shall not…,” they come across less as hard-and-fast prohibitions forbidding certain behaviors than they do as common-sense advice for living. And while, at first glance, they may appear to be somewhat heterogeneous in nature, they share a common theme.

Life within the nation of Israel was to be communal. God had declared the entire nation to be His chosen people. Each of the 12 tribes with each of their various clans formed a collective whole. And within that community, God expected His people to live together in unity, expressing their love for Him through acts of compassion and concern for one another.

Earlier on in the book of Deuteronomy, Moses gave the people of Israel the following command, which became the central part of the Shema, the daily prayer of the Jewish people.

“Hear, O Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates.” – Deuteronomy 6:4-9 ESV

Love for God was a central tenet to the Hebrew faith. But that love had to have an outlet. It had to be expressed in acts of obedience. And many of the commands God gave to the people of Israel were other-oriented. In other words, they dealt with the interpersonal relationships between fellow Jews. The way they treated one another would be a powerful and visible expression of their love for God.

That is why, when Jesus was asked by the Jewish religious leaders to name the greatest of all the commandments, He stated: “You must love the Lord your God with all your heart, all your soul, and all your mind.’ This is the first and greatest commandment” (Matthew 22:37-38 NLT). But then, He quickly added, “A second is equally important: ‘Love your neighbor as yourself’” (Matthew 22:39 NLT). Then Jesus summed up His answer with the following point of clarification: “The entire law and all the demands of the prophets are based on these two commandments” (Matthew 22:40 NLT).

It is impossible to love God without expressing love for others. And the apostle John makes that distinction quite plain.

If someone says, “I love God,” but hates a fellow believer, that person is a liar; for if we don’t love people we can see, how can we love God, whom we cannot see? – 1 John 4:20 NLT

That simple, yet profound message seems to be at the core of all the commands found in this section of Deuteronomy. For the most part, they are all horizontal and interpersonal in nature – they flow from one individual to another. And yet, they are concrete expressions of love for God. They display concern for His creation, whether it’s your brother who lost his ox, the ox itself, a bird in its nest, a guest in your home, or the animals used to plow your fields.

Verses 1-4 seem to be dealing with issues concerning common courtesy. If your neighbor has lost his ox, you should show concern. This is nothing more than the Golden Rule lived out in real life. Jesus Himself expressed this sentiment when He said, “Do to others whatever you would like them to do to you. This is the essence of all that is taught in the law and the prophets” (Matthew 7:12 NLT).

The Mosaic law put a high priority on the personal interactions between fellow Jews. In fact, Leviticus 19:18 contains the following command: “you shall love your neighbor as yourself: I am the Lord.” That’s fairly straightforward and, apparently, not up for debate. To show disregard for your neighbor by neglecting to return his lost ox would be a blatant display of hatred toward God. That’s a convicting and condemning thought.

Even the verses dealing with women and men wearing the clothing of the opposite sex seem to be dealing with interpersonal relationships. It most likely has to do with deception. While there is an obvious moral component to these verses, the context has to do with love for one another. A woman dressing in the clothes of a man would have no implications unless her actions were meant to deceive others. She would be attempting to portray herself as something other than what she really was. And the same would be true of a man who dressed as a woman. For either to do so would be considered an abomination, a disgusting and immoral act. But again, the emphasis in the verses seems to be on the interpersonal relationships between individuals.

The inference seems to be that a woman who dresses as a man is trying to deceive others. She would be attempting to cover up her true, God-given identity, with a false one. And the same would apply to a man who dressed in a woman’s clothing.

Verses 6-7 veer in what appears to be a totally different direction, dealing with the collection of eggs found in a nest. This seems to deal with the proper treatment of God’s creation. God made man to be the steward over His creation.

“Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” – Genesis 1:28 ESV

The plants, birds, and animals were to serve as sources of sustenance for mankind, but they were to be treated with proper care and concern. Man was not free to abuse God’s creation. So, if someone discovered a bird’s nest containing eggs or recently hatched chicks, they were free to take the eggs or chicks, but they were not to take the hen. This would allow the hen to produce future eggs. Proper care for God’s creation would have long-term benefits. “Do this so that it may go well with you and you may have a long life” (Deuteronomy 22:7 NLT).

The building of a parapet or safety wall around the roof of a home was just another common-sense practice that expressed concern for others. While it might require added construction expense, it would be the right thing to do. If it could prevent the inadvertent death of an innocent individual, any additional cost in money or time would be well worth it. What price can you put on a human life?

In verses 9-11, we have a series of commands prohibiting the mixing of seeds, animals, and fabrics. Again, at first blush, these rules seem odd and unnecessary to us. But they display God’s concern for every aspect of Israelite life. While these restrictions may come across as petty to us, there was a method to God’s seeming madness. All of these things are tied to the pagan practices of the Canaanites. So, while these restrictions have practical applications tied to them, they are really designed to separate the Israelites from the nations around them. The blending of two types of seeds was a common practice among the pagans, because they believed doing would have a mystical benefit to crop production. The combining of dissimilar things was thought to have magical benefits. But God would not allow the Israelites to do things the world’s way. And from a practical standpoint, the combining of these things was ineffective and unhelpful. An ox and donkey will not plow well together. Two different types of cloths will not wear well together. Two different types of seeds will produce a less-than-perfect harvest. So, the Israelites were to do things God’s way.

The final command contains a reminder, not a prohibition. This verse sums up all that Moses had just told them by reminding the Israelites to live their lives set apart unto God.

Then the Lord said to Moses, “Give the following instructions to the people of Israel: Throughout the generations to come you must make tassels for the hems of your clothing and attach them with a blue cord. When you see the tassels, you will remember and obey all the commands of the Lord instead of following your own desires and defiling yourselves, as you are prone to do. The tassels will help you remember that you must obey all my commands and be holy to your God.” – Numbers 15:37-40 NLT

Every area of their lives was to be different and distinct. From the way they treated one another to the way they interacted with God’s creation. As His chosen people, they were to live distinctively different lives – for their own good and His glory.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

Free From the Curse

22 “And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, 23 his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the Lord your God is giving you for an inheritance. – Deuteronomy 21:22-23 ESV

God’s rules regarding the corporate stoning of a morally and spiritually degenerate son are now followed by strict instructions regarding the public display of the dead man’s body. Once the guilty party was put to death, it was common practice to hang the dead man’s body from a tree as a visual demonstration of the consequences of sin. It was also meant to serve as a deterrent, a somewhat macabre but effective means of discouraging others to take the same deadly path.

But God provided strict regulations concerning the disposal of the body.  It had to be removed from the tree and buried the same day as the execution. Otherwise, the curse of God, which resulted in the man’s death, would extend to the land. The public display of the man’s corpse was meant as a further means of humiliating and degrading the guilty one for his death-deserving sin. Even in death, he would be subjected to ridicule and scorn. The hanging of the body did not bring about the curse. It was a result of the curse that had deemed the man deserving of death.

The immediate burial of the body was essential in order to prevent ceremonial defiling of the land. Had the body been left hanging overnight, there is a greater likelihood that animals and birds would have desecrated the body, causing blood to spill onto the ground and essentially bringing the curse of the man upon the entire land. God had warned the Israelites about practicing the ways of the Canaanites. Their pagan, godless ways had literally cursed the land of Canaan, requiring God to ceremonially purge it by having the Israelites remove every vestige of Canaanite influence from the land.

“You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land for the blood that is shed in it, except by the blood of the one who shed it. You shall not defile the land in which you live, in the midst of which I dwell, for I the Lord dwell in the midst of the people of Israel.” – Numbers 35:33-34 ESV

This requirement to bury the dead man’s body was meant to keep the Israelites from following one sin with another. Once the man was executed for his sin, his body was to be displayed, but then properly disposed of, so that the curse of death could be removed.

Sin against God has always carried with it a curse. When Adam and Eve rebelled against God in the garden, their actions brought about a series of curses from God, including the entrance of physical death into the equation.

“Because you have listened to the voice of your wife
    and have eaten of the tree
of which I commanded you,
    ‘You shall not eat of it,’
cursed is the ground because of you;
    in pain you shall eat of it all the days of your life;
thorns and thistles it shall bring forth for you;
    and you shall eat the plants of the field.
By the sweat of your face
    you shall eat bread,
till you return to the ground,
    for out of it you were taken;
for you are dust,
    and to dust you shall return.” – Genesis 3:17-19 ESV

Adam’ sin brought a death sentence upon all mankind. It placed every single one of his descendants under a curse. And the apostle Paul goes out of his way to stress this sobering reality.

When Adam sinned, sin entered the world. Adam’s sin brought death, so death spread to everyone, for everyone sinned. – Romans 5:12 NLT

For the sin of this one man, Adam, brought death to many. – Romans 5:15 NLT

For Adam’s sin led to condemnation… – Romans 5:16 NLT

For the sin of this one man, Adam, caused death to rule over many. – Romans 5:17 NLT

Yes, Adam’s one sin brings condemnation for everyone… – Romans 5:18 NLT

Because one person disobeyed God, many became sinners. – Romans 5:19 NLT

Don’t miss what Paul is saying. All mankind is under a curse and worthy of death. For all have sinned and fallen short of God’s glorious standard of righteousness (Romans 3:23). There is none righteous, no not one (Romans 3:10).

It Israelites who stood back and threw the stones that took the guilty man’s life were no more righteous. They were no less deserving of death. Their sins, while perhaps less egregious, we no less worthy of death. Their very existence made them worthy of death because they stood under the same curse that had condemned Adam. But God didn’t require them to die. Instead, He had extended them mercy.

This brings to mind the encounter between Jesus and the religious leaders of Israel. The scribes and Pharisees, seeing Jesus visiting the Mount of Olives, dragged a woman whom they claimed to be guilty of the crime of adultery. They said to Jesus, “Now in the Law, Moses commanded us to stone such women. So what do you say?” (John 8:5 ESV).

And Jesus wisely responded to them, “Let him who is without sin among you be the first to throw a stone at her” (John 8:7 ESV). And then John records, “when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him” (John 8:9 ESV).

There was no one in the crowd that day who could claim to be sin-free. The spiritual state of every single human being is that of a sinner who is deserving of death for their rebellion against a holy and righteous God. And that brings us to the vital link between this obscure regulation regarding the burial of an executed criminal and the remedy for the curse of death.

In his letter to the churches in Galatia, Paul provides us with a connecting point that makes this Old Testament passage relevant. He reminds his readers that the Jews, who were required to live according to the Mosaic law, were under a God-ordained curse if they didn’t keep the entire law perfectly.

For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” – Galatians 3:10-14 ESV

The painful reality was that no Jew had ever kept all of God’s law without fail. As a result, every single Jew stood condemned, cursed, and worthy of death.  And Paul points out that keeping the law was never going to make anyone right with God. It was an impossible standard for sinful men to keep.

Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.”But the law is not of faith, rather “The one who does them shall live by them.” Galatians 3:11-12 ESV

The law was the righteous standard provided by God, but no one was able to live up to that standard. And them, Paul provides the missing link.

Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith. – Galatians 3:10-14 ESV

Jesus became the curse. He took on the sins of mankind and personally bore the full brunt of God’s righteous wrath against rebellious humanity. And His death was not by stoning. By time Jesus began His earthly ministry, the Romans had outlawed the Jewish practice of stoning because they wanted to control all forms of capital punishment. So, when Jesus was tried before the Sanhedrin, they needed to accuse Jesus of a crime that would warrant the Romans putting Him to death. They chose to accuse Jesus of claiming to be the rightful king of the Jews and of mounting an insurrection against the Romans. This resulted in Jesus being  “hanged on a tree” or crucified.

The prophet, Isaiah prophesied about Jesus and the death He would suffer on behalf of sinful mankind.

Surely he has borne our griefs
    and carried our sorrows;
yet we esteemed him stricken,
    smitten by God, and afflicted.
But he was pierced for our transgressions;
    he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
    and with his wounds we are healed. – Isaiah 53:4-5 ESV

With His death, Jesus provided a means by which sinful men and women could escape the curse of the law. By placing their faith in His personal sacrifice on their behalf, they could be freed from living under the looming curse of death associated with failure to keep God’s law.

In his first letter to the believers in Corinth, Paul provided another encouraging connection between Adam and Jesus.

So you see, just as death came into the world through a man, now the resurrection from the dead has begun through another man. Just as everyone dies because we all belong to Adam, everyone who belongs to Christ will be given new life. – 1 Corinthians 15:21-22 NLT

No one need die for their own sins anymore. God sent His Son to pay the penalty for every single violation of His law. But the gift of salvation made possible by Christ’s death and resurrection is only available to those who will accept it as what it is: A free gift made possible by God’s grace and received by faith alone in Christ alone.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson