Parsha
Ki Teitze – When you go
D’varim
21:10-25:19, Yesha’Yahu 54:1-10,
Luke
20:27-38, 1st Corint. 5:1-5
This “Parasha” goes on with instruction from Moshe before his departure. The time is
almost gone and the children of Israel Israel
We study
the Torah and believe יהוה
to help us through Messiah in us to walk the path of righteousness. Many
folks say today we don’t have to study the Torah! If it is so, what can the Ruach take from our heart to lead us?
Pro 3:1 My son, do not forget my Torah,
And let your heart watch over my commands; Pro 3:2 for length of days and long life and peace they add to you.
Pro 6:20 My son, watch over your father’s command, And do not forsake the Torah of your mother*.
Pro 6:21 Bind them on your heart always; Tie them around your neck. Pro 6:22 When you are walking about, it
leads you; When you lie down, it guards you. And when you have woken up, it
talks to you. Pro 6:23 for the command is a lamp, and the
Torah a light1, and reproofs of
discipline a way of life, Footnote: 1Ps. 119:105.
Psa 119:105 Your word is a lamp to my feet
and a light to my path... When you go o war: --
* The verse 20 from
Proverbs as a deep meaning in the "sod" (fourth level of
interpretation, meaning secret or mystery). The Father gives the mitzvot
(commandments), the Mother the Torah! This is very interesting, we see the
mother as instructor of the child, but if we look further we remember that Yehovah says in b'reshit/Gen. 1:27: Gen 1:27 So Elohim created man in his own image, in the image of Elohim created he him; male and female created he them.
We can conclude the two parts of Yehovah to be as He says "male and female", we see this same aspect in "the father and the
mother". In Hebrew the Ruach is
feminine while Yehovah represent the Father.
Following the p'shat (literal) level which say that we
should obey the Father and the Mother, the same mitzvah is required concerning the
Torah: Obey, maintain, observe (natzar) the mitzvots of the Father and do not disperse, cast off, let fall, leave the
Torah of the Mother. This concept of
the Father and Mother is not unique to this verse, but also to found in the Brit HaChadsha, with the Ruach as a Mother coming upon the believers to help them to keep the Torah.
- Deu 21:10 “When you go out to fight against your enemies, and יהוה
your Elohim shall give them into your hand, and you
shall take them captive, .Deu
21:11 and shall see among the
captives a woman fair of form, and shall delight in her and take her for your
wife, . Deu 21:12 then you shall bring her home to your house, and
she shall shave her head and trim her nails, Deu 21:13 and put aside the mantle
of her captivity, and shall dwell in your house, and mourn her father and her
mother a month of days. And after that you shall go in to her and be her
husband, and she shall be your wife. Deu 21:14 “And it shall be, if you
are not pleased with her, then you shall let her go at her desire, but you do
not sell her at all for silver. Do not treat her harshly, since you have
humbled her. …..Keil and
Delitzsch give following explanation:
When the woman was taken home to the
house of the man who had loved her, she was to shave her head, and make, i.e.,
cut, her nails (cf. 2Sa_19:25), - both
customary signs of purification (on this signification of the cutting of the
hair, see: ---- Lev_14:8 “And he who is to be cleansed shall wash his garments, and shall shave
off all his hair and wash himself in water, and shall be clean. Then after that
he comes into the camp, but shall stay outside his tent seven days”, and: --- Num_8:7
and do this to them to cleanse them:
Sprinkle water of sin offering on them, and they shall shave all their
body, and shall wash their garments, and cleanse themselve, - as symbols of her passing out of the
state of a slave, and of her reception into the fellowship of the covenant
nation. This is perfectly obvious in her laying aside her prisoner's clothes.
After putting off the signs of captivity, she was to sit (dwell) in the house,
and bewail her father and mother for a month, i.e., console herself for her separation
from her parents, whom she had lost, that she might be able to forget her
people and her father's house (Psa_45:11),
and give herself up henceforth in love to her husband with an undivided heart.
The intention of these laws was not to protect the woman against any outbreak
of rude passion on the part of the man, but rather to give her time and leisure
to loosen herself inwardly from the natural fellowship of her nation and
kindred, and to acquire affection towards the fellowship of the people of God,
into which she had entered against her will, that her heart might cherish love
to the God of Israel, who had given her favour in the eyes of her master, and
had taken from her the misery and reproach of slavery. But her master becoming
her husband, she entered into the rights of a daughter of Israel
“…..do not treat her harshly, since you have humble her”:
----- The Hebrew word for “humble”
used here is Strong’s #H6031 ענה ‛ânâh aw-naw'....... A
primitive root (possibly rather identical with H6030
through the idea of looking down or browbeating); to depress literally or
figuratively, transitively or intransitively (in various applications). (sing
is by mistake for H6030.): - abase self, afflict (-ion, self),
answer [by mistake for H6030], chasten
self, deal hardly with, defile,
exercise, force, gentleness, humble (self), hurt, ravish, sing [by mistake for H6030],
speak [by mistake for H6030], submit
self, weaken, X in any wise.
Jamieson, Fausset and Brown give following statement: ---- According to the war
customs of all ancient nations, a female captive became the slave of the
victor, who had the sole and unchallengeable control of right to her person.
Moses improved this existing usage by special regulations on the subject. He
enacted that, in the event that her master was captivated by her beauty and
contemplated a marriage with her, a month should be allowed to elapse, during
which her perturbed feelings might be calmed, her mind reconciled to her
altered condition, and she might bewail the loss of her parents, now to her the
same as dead. A month was the usual period of mourning with the Jews, and the
circumstances mentioned here were the signs of grief - the shaving of the head,
the allowing the nails to grow uncut, the putting off her gorgeous dress in
which ladies, on the eve of being captured, arrayed themselves to be the more
attractive to their captors. The delay was full of humanity and kindness to the
female slave, as well as a prudential measure to try the strength of her
master’s affections. If his love should afterwards cool and he become
indifferent to her person, he was not to lord it over her, neither to sell her
in the slave market, nor retain her in a subordinate condition in his house;
but she was to be free to go where her inclinations led her.... ---- Man is always
attracted by a good looking woman, even during war time. It was also tradition
among pagan women when the enemy came, to wear beautiful apparel to look
attractive to their enemy to have a better chance in case they will become
slave (Verse 11). A period of mourning of thirty days was hallowed to her.
Pagan women had long nails, which now they cut during the mourning time.
Remember also concerning the hair what Shaul
explain the dressing and behavior of women in the body of Messiah: ---- 1Co 11:15 and if a woman has long hair, it is a glory to her, because the long
hair has been given to her over against a veil. .. Remember also that in case
of a war only the virgins were kept alive. Men are still today attracted by
woman, even pagan women and quickly forget their commitment to Elohim. Our battle today is spiritual we
do not fight against blood and flesh but: ---- Eph 6:12 Because we do not wrestle against flesh and blood, but against
principalities, against authorities, against
the world-rulers of the darkness of this age, against spiritual matters of wickedness in the
heavenlies. ...... If
you go through Towns in Paris, London, Berlin or New York or other cities all
around the world, you will see (just because it is “modern”) women young and
old married or not slim or fat, wearing blouses or t-shirt open to the midst of
their breast, showing their body freely. This is really the sign of the time of
depravation. They have no shame it seems they enjoy the provocation and have no
respect. Dresses become transparent and body forms so that everybody can see,
man have become like animals entangle by the lust of the eyes..... O! Woman who
is your chastity? Who is your honour? Are you fallen to the hand of HaSatan?....
1Ti 2:9 Likewise, that the women dress themselves
becomingly, with decency and sensibleness, not with braided hair or gold or
pearls or costly garments, ... 1Ti 2:10 but with good works,1 which is becoming
for women undertaking worship of Elohim...---- 1Pe
3:1 In the same way, wives, be
subject to your own husbands, so that if any are disobedient to the Word, they,
without a word, might be won by the
behaviour of their wives, 1Pe 3:2
having seen your blameless behaviour in fear. 1Pe 3:3 Your adornment should not be
outward – arranging the hair, wearing gold, or putting on dresses – 1Pe 3:4 but
the hidden Man of the heart, with the incorruptible ornament of a meek and peaceable spirit, which is
of great value before Elohim. 1Pe 3:5 For
in this way, in former times, the set-apart women who trusted in Elohim also
adorned themselves, being subject to their own husbands, Mat 16:27 “For the Son of Aḏam is going to come in
the glory of His Father with His messengers, and then He shall reward each according to his works....Partiality in marriage....--- Deu 21:15 “When a man has two wives, one loved and the other
unloved, and they have borne him children, both the loved and the unloved, and
the first-born son is of her who is unloved, Deu 21:16 then it shall be, on the
day he makes his sons to inherit his possessions, he is not allowed to treat
the son of the beloved wife as first-born in the face of the son of the
unloved, who is truly the
first-born. Deu 21:17 “But he is to acknowledge the son of the unloved
wife as the first-born by giving him a double portion of all that he has, for
he is the beginning of his strength – the right of the first-born is his. … ---- This is
the rule of the first born. Remember that the inheritance of the first born can
be annulled by a false behavior from the Firstborn (Ya’acov for Esau, Ephraim for Manasseh, Ephraim for Reuben….. Ya’acov
married Lea but loved Rachel. All children are equal before Elohim, even if their positions have
been changed because of rebellion for some of them. …Esau sold his Firstborn right to Ya’acov…. Reuben slept with one of the concubine from his Father Ya’acov and lost his first born right to
Ephraim
Spiritually speaking, יהושע
is
the Firstborn from among the death … Col 1:18 And He is the Head of the body, the assembly, who is the beginning, the first-born from the dead, that He
might become the One who is first in all. Heb 12:23
to the entire gathering and assembly of the first-born having been enrolled in
heaven, and to Elohim the Judge of all, and to the spirits of righteous men
made perfect, .. Jamieson,
Fausset and brown give another commentary: ---- In the original and
all other translations, the words are rendered “have had,” referring to events
that have already taken place; and that the “had” has, by some mistake, been
omitted in our version, seems highly probable from the other verbs being in the
past tense - “hers that was hated,” not “hers that is hated”; evidently
intimating that she (the first wife) was dead at the time referred to. Moses,
therefore, does not here legislate upon the case of a man who has two wives at
the same time, but on that of a man who has married twice in succession, the
second wife after the decease of the first; and there was an obvious necessity
for legislation in these circumstances; for the first wife, who was hated, was
dead, and the second wife, the favorite, was alive; and with the feelings of a
stepmother, she would urge her husband to make her own son the heir. This case
has no bearing upon polygamy, which there is no evidence that the Mosaic code
legalized.... --- Rebellion son:
--- Deu 21:18 “When a man
has a wayward and rebellious son who is not listening to the voice of his
father or the voice of his mother, and who, when they have disciplined him,
does not listen to them, Deu 21:19 then
his father and his mother shall take hold of him and bring him out to the
elders of his city, to the gate of his city, Deu 21:20 and shall say to the elders of his city, ‘This son of ours is wayward
and rebellious. He is not listening to our voice he is a glutton and a
drunkard.’ Deu
21:21 “Then all the men of his
city shall stone him to death with stones. Thus
you shall purge the evil from your midst. And let all Yisra’ĕl hear, and
fear. …….. There is no partiality with Elohim.
Rebellion is as the power of witchcraft. Sh’muel
the prophet speaking to King Saul
says: --- 1Sa 15:23 “For rebellion is as the sin
of divination, and stubbornness is as
wickedness and idolatry. Because you have rejected the word of יהוה, He
also does reject you as sovereign.” ……. Let us compare with what Sha’ul (Paul) writes: --- 1Co 5:11 But
now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or
an idolater, or a railer, or a drunkard, or an extortioner; with such a one no
not to eat......... Unfortunately today we see many times great struggle when
it comes to “purge the evil from our
midst”, many excuse are found, because the Torah is not alive in the heart
of those struggling. Have you separate yourself from parents who are following
doctrines of demons, worshipping statutes and idols? Have you take distance
from those drunkards who come in false humility and many excuse for their bad
behaviours? Have you cut your relation from former friends who laugh at you
when you call the Shabbat “Qadosh”?.....We
should know and understand that the removing or separation from these people is not definitive and can change at any
time when the one having been rejected change and repent, turning back to the
truth, and forsake his past life style. Eze 18:21 but
if the wicked will turn from all his
sins that he hath committed, and keep all my statutes, and do that which is
lawful and right, he shall surely live,
he shall not die. Eze 18:22 All
his transgressions that he hath
committed, they shall not be mentioned
unto him: in his righteousness that he hath done he shall live. Eze 18:23 Have
I any pleasure at all that the wicked should die? saith the Master YHWH: and
not that he should return from his ways, and live?...Deu 21:22 “and when a man has committed a sin worthy
of death, then he shall be put to death and you shall hang him on a tree. Deu 21:23 “Let his body not remain overnight
on the tree, for you shall certainly
bury him the same day – for he who
is hanged is accursed of Elohim – so that you do not defile the land which יהוה your Elohim is giving you as an inheritance. … Matthew
Henry gives an interesting explanation: --- Deu 21:22-23 ...By the law of Moses, the touch of a dead
body was defiling, that is, it is the highest degree of disgrace and reproach. Those who see a man thus hanging between
heaven and earth, will conclude him abandoned of both, and unworthy of
either. Moses, by the Spirit, uses this phrase of being accursed of God,
when he means n herefore dead bodies must not be left hanging, as that would
defile the land. There is one reason here which has reference to Messiah; “He
that is hanged is accursed of God;” o more than being treated most
disgracefully, that it might afterward be applied to the death of Messiah, and
might show that in it he underwent the curse of the law for us; which proves
his love, and encourages to faith in him......... We shouldn’t make the
mistake to think that a man was “killed” by
hanging on the tree! ----- Albert
Barnes: There were four methods of
execution in use among the ancient Jews; stoning (Exo_17:4;
Deu_13:10, etc.), burning Lev_20:14; Lev_21:9,
the sword Exo_32:27, and strangulation.
The latter, though not named in Scripture, is regarded by the rabbis as the
most common, and the proper one to be adopted when no other is expressly
enjoined by the Law. Suspension, whether from stake, or gallows, was not used as a mode of taking life,
but was sometimes added after death as an enhancement of punishment. Pharaoh’s
chief baker Gen_40:19 was hanged after being put to death by the sword;
and similarly Joshua appears Jos_10:26 to have dealt with the five kings who
made war against Gibeon . Compare also Num_25:4... Jos
10:26 and afterward Joshua
smote them, and slew them, and hanged them on five trees: and they were hanging
upon the trees until the evening..... ... Keil and Delitzsch go on:
Burial of those who had been Hanged.
- If there was a sin upon a man, מָוֶת מִשְׁפַּט, lit., a right of death, i.e., a capital crime (cf. Deu_19:6
and Deu_22:26), and he was put to death, and they hanged
him upon a tree (wood), his body was not to remain upon the wood over night,
but they were to bury him on the same
day upon which he as hanged; “for the hanged man is a curse of God,”
and they were not to defile the land which Jehovah gave for an inheritance. The
hanging, not of criminals who were to be put to death, but of those who had
been executed with the sword, was an intensification
of the punishment of death (see at Num_25:4),
inasmuch as the body was thereby exposed to peculiar kinds of abominations.
Moses commanded the burial of those who had been hanged upon the day of their
execution, - that is to say, as we may see from the application of this law in Jos_8:29; Jos_10:26-27,
before sunset, - because the hanged man,
being a curse of God, defiled the land. The land was defiled not only by
vices and crimes (cf. Lev_18:24, Lev_18:28; Num_35:34),
but also by the exposure to view of criminals who had been punished with death,
and thus had been smitten by the curse
of God, inasmuch as their shameful deeds were thereby publicly exposed to
view. We are not to think of any bodily defilement of the land through the
decomposition consequent upon death, as J.
D. Mich. and Sommer
suppose; so that there is no ground for speaking of any discrepancy between
this and the old law. - (On the application of this law to Messiah, see Gal_3:13.), - This regulation is appended very
loosely to what precedes. The link of connection is contained in the thought,
that with the punishment of the wicked the recollection of their crimes was
also to be removed......... Don’t make a mistake it’s not the Torah that is
accursed but the action which result of it brought the curse. ........ Num 25:4 and יהוה said to Mosheh, “Take all the
leaders of the people and hang them up before יהוה,
before the sun, so that the burning
displeasure of יהוה turns away from Yisra’ĕl.”
Jos 10:26 And afterward Yehoshua smote them and killed them, and hanged them on five trees.(five is the number of
the Torah) And they were hanging on the trees until evening. Jos 10:27 And it came to be, at the time of the
going down of the sun, that Yehoshua commanded, and they took them down from
the trees, and threw them into the cave where they had been hidden, and laid
large stones against the cave’s mouth, to this day. ...... Either do not
mix with the “curse of the Law” which
Shaul speaks in Galatians 3, which is
referred to D’varim 27:26 יהושע delivered from
this curse........Deu 27:26 ‘Cursed is he who does not establish the Words of this Torah.’ And all
the people shall say, ‘Amĕn!’ ... Rom 7:12 So that the Torah truly is set-apart (Qadosh), and the command
set-apart (Qadosh), and righteous, and good. .... יהושע
spoke
of loving our neighbours as ourselves: Mat 22:36 “Teacher, which is the great command in the Torah?” .... Mat 22:37 and יהושע said
to him, “You shall love יהוה your
Elohim with all your heart, and with all your being, and with all your mind.’ ….
Mat 22:38 “This is the first and great command. … Mat 22:39 “And the second is like it, ‘You shall love your
neighbour as yourself.’ …Mat
22:40 “On these two commands
hang all the Torah and the Prophets.” … Let us go a bit further and
read in the book of Luke: --- Luk 23:50 and, behold, there was a man
named Joseph, a counseller; and he was a good man, and a just:....Luk 23:51
(The same had not consented to the counsel and deed of them) he was of
Arimathaea, a city of the Jews: who also himself waited for the kingdom of YHWH Galatia
Excerpt from Albert Barnes commentary: --- Luther deliberately published them to the world in his favourite book, which
he used to call his “Catharine de Bora,” after the name of his wife; and since similar views are sometimes entertained now;
and as it is important that such views should be held up to universal
abhorrence, no matter how respectable the source from which they emanate, I
will copy a few of his expressions on this subject. “And this, no doubt, all
the prophets did foresee in spirit, than Christ should become the greatest
transgressor, murderer, adulterer, thief, rebel, and blasphemer, that ever was
OR could be in the world. For he being made a sacrifice for the sins of the
whole world is not now an innocent person and without sins; is not now the Son
of God, born of the Virgin Mary; but a
sinner which hath and carrieth the sin of Paul, who was a blasphemer, an
oppressor, and a persecutor; of Peter, which denied Christ; of David, which was
an adulterer, a murderer, and caused the Gentiles to blaspheme the name of the
Master; and, briefly, which hath and beareth all the sins of all people in his
body: not that he himself committed them, but for that he received them, being
committed or done of us, and laid them upon his own body, that he might make
satisfaction for them with his own blood.
May be Luther
derived his understanding from the misinterpretation of following verse, as
many in different congregation do today: --- 2Co 5:21 For he hath made him to be sin for us, who knew no sin; that we might
be made the righteousness of YHWH in him....Brothers and sisters,
remind your self always that our Master NEVER sinned he was perfect and without
sin. Heb
4:15 for we have not a high priest which cannot
be touched with the feeling of our infirmities; but was in all points tempted
like as we are, yet without sin...
1Pe 2:22 who did no sin, neither was guile found in his mouth:--- Where is the
error in understanding “he hath made him to be sin (or sin offering?) for
us”?.... Shaul was referring to the words of the prophet Yeshayahu (Isaiah):
Isa 53:6 all
we like sheep have gone astray; we have turned every one to his own way; and YHWH hath laid on him the iniquity of us
all..... Isa 53:8 He
was taken from prison and from judgment: and who shall declare his generation?
for he was cut off out of the land of the living: for the transgression of my people was he stricken
Isa 53:10 Yet it pleased YHWH to bruise him; he hath
put him to grief: when thou shalt make
his soul an offering for sin, he shall see his seed, he shall
prolong his days, and the pleasure of YHWH shall prosper in his hand... 1Jn 2:2 and
he is the propitiation for our sins:
and not for ours only, but also for the sins of the whole world.... ...Propitiation: Strong’s # G2434 ἱλασμός hilasmos hil-as-mos' atonement, that is, (concretely)
an expiator: - propitiation.... Propitiation, atonement,
offering for sin, stricken for our transgression, made sin for us…..The right
understanding is to be found in the Torah: --- Lev 16:21 and
Aaron shall lay both his hands upon the
head of the live goat, and confess over him all the iniquities of the
children of Israel, and all their transgressions in all their sins, putting
them upon the head of the goat, and shall send him away by the hand of a fit
man into the wilderness: --- Lev 16:22 and
the goat shall bear upon him all their
iniquities unto a land not inhabited: and he shall let go the goat in the
wilderness.
Was the goat a sinner, or was he the
“propitiation”, the vessel to carry the iniquities of the people, the sin
offering?.... I have explained in another “midrash” the meaning of the animal sacrifice, יהוה
was
not satisfied with the blood of animals; sometime thousands of animals were
sacrificed in one day. Many people have not grasp that יהוה
was
teaching His people that this blood will never remove sin from their life. The
blood of animals was only to “cover” (kaphar in Hebrew) the transgression in
order to be accepted before Elohim.
I explain
further the relationship between the animals and our Master יהושע in the symbolic. All animals chosen to be sacrifice
were first “clean animal” according
to Vayyiqra 11(Lev.), without blemish
or any defect. The point now is to understand that all these animals like יהושע were “innocent”
they never sinned against the Torah,
never transgressed the commands of יהוה.
Here is the perfect understanding between the animal sacrifice and the last sacrifice
which our Master who never transgressed the Torah underwent.... 2Co 5:21 for
He made Him who knew no sin to be sin (offering) for us, so that in Him we might become the
righteousness of Elohim.
In the moment
we accept that יהושע bore our sin, in Him
according to the Torah we “become
righteous” before Elohim!... Heb 7:26 for it was fitting that we should
have such a High Priest – kind, innocent, undefiled, having been
separated from sinners, and
exalted above the heavens, .... Do you think that יהוה
would
have looked at somebody becoming a sinner?... The problem is to take out of
context Gal
3:13 The Messiah hath redeemed us from the curse
of the law, being made a curse for us: for it is written, Cursed is every one
that hangeth on a tree:
With the fact
that in order to hang on the tree, יהושע
had
to become a sinner! This is blasphemy, no matter who write it. The right
understanding is in the verse itself: “Cursed is every one
that hangeth on a tree”.
Sha’ul
speaks of the redemption: ---- Strong’s # G1805ἐξαγοράζω exagorazō ex-ag-or-ad'-zo....... From
G1537 and G59;
to buy up, that is, ransom; figuratively to rescue from loss (improve
opportunity): - redeem.
Sha’ul quote D’varim/Deuteronome:
Deu 21:22 “and when a man has committed a sin
worthy of death, then he shall be put to death and you shall hang him on a tree. …… Let me ask: Did יהושע commit a sin worthy of death? The answer is clearly
NO!...... So the answer is obvious “being
a curse for us” is directly related to the sacrifice and not to sin!.... Other proof
that יהושע’s redemption was his life as a sacrifice according to
the Torah and not being cursed: --- 1Pe 1:18 Forasmuch
as ye know that ye were not redeemed with corruptible things, as silver and
gold, from your vain conversation received by tradition from your fathers;--- 1Pe 1:19 but with
the precious blood of Messiah, as of a
lamb without blemish and without spot: Mat 20:28 even
as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many... Act 20:28 Take
heed therefore unto yourselves, and to all the flock, over the which the Holy
Spirit hath made you overseers, to feed the assembly of YHWH, which he (Yehoshua) hath purchased with his own
blood. 2Pe 2:1 but
there were false prophets also among the people, even as there shall be false
teachers among you, who privily shall bring in damnable heresies, even denying the Master that bought them, and bring
upon themselves swift destruction
Rev 5:9 and they sung a new song, saying, Thou art
worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to
YHWH by thy blood out of every kindred, and tongue, and people, and nation;
---- Never think that our Master has at any moment become a sinner and therefore
was cursed!... In this coming chapters Moshe will give “mitzvot” (commands) to the children of Israel (carnal man)
directly connected to the five commandments from the Decalogue (Ten
commandments) relating to the relation between man and his neighbours.... To love
his neighbour is demonstrate by our actions:
Mat 22:37 יהושע said unto him, Thou shalt love YHWH thy Elohim with all thy heart, and
with all thy soul, and with all thy mind.... Mat 22:38 This is the first and great commandment... Mat 22:39 and the second is like unto it, Thou
shalt love thy neighbour as thyself.... Mat 22:40 on these two commandments hang all the law and
the prophets.... Deu 22:1 “When
you see your brother’s ox or his sheep going straying away, you shall not hide
yourself from them. Return them to your brother without fail. Deu 22:2
“And if your brother is not near you, or
if you do not know him, then you shall bring it to your own house, and it shall
be with you until your brother seeks it, then you shall return it to him. Deu 22:3
“And so you do with his donkey, and so
you do with his garment, and so you do with whatever your brother loses, which he has lost and you have found.
You are not allowed to hide yourself.
Deu 22:4 “When
you see your brother’s donkey or his ox fall down on the way, you shall not
hide yourself from them. Help him raise them without fail. .............Our
responsibility toward our “neighbour” is
a collective one, we cannot ignore the need of our neighbour by closing our
eyes on his problem, “whatever your
brother loses………. You are not allowed to hide yourself.”...... 1Jn 4:20 If
a man say, I love YHWH, and hateth his brother, he is a liar: for he that
loveth not his brother whom he hath seen, how can he love YHWH whom he hath not
seen?.......The law for a woman and
a man: ---- Deu
22:5 “A woman does not wear that which pertains to a man, nor does a man put on a woman’s garment,
for whoever does this is an abomination to יהוה your
Elohim. ….. The Torah tells us: It is an abomination to יהוה.
Today women and men do not care. Look in Scotland France
The affectionate relation of parents
to their young, which God had established even in the animal world, was also to
be kept just as sacred. If any one found a bird's nest by the road upon a tree,
or upon the ground, with young ones or eggs, and the mother sitting upon them,
he was not to take the mother with the young ones, but to let the mother fly,
and only take the young. נִקְרָא for נִקְרָה, as
in Exo_5:3. The command is related to
the one in Lev_22:28 and Exo_23:19, and is placed upon a par with the
commandment relating to parents, by the fact that obedience is urged upon the
people by the same promise in both instances (vid., Deu_5:16;
Exo_20:12).
Deu
22:8 “When you build a new house, then
you shall make a parapet for your roof, so that you do not bring blood-guilt on
your house when one falls from it. ……… Once again we see that man must care
of the security of his fellow…. Deu 22:9
“Do not sow your vineyard with different
kinds of seed, lest the yield of the seed which you have sown and the fruit of
your vineyard be defiled. Deu 22:10 “Do
not plough with an ox and a donkey together. Deu 22:11 “Do not put on a garment of different kinds, of wool and linen
together. …….. These three verses 9-11 have a deeper meaning which is not
obvious in the literal, “different kinds
of seed”, “ox and donkey together”, “wool and linen together”….. Remember
in the four level of the “Pardes” interpretation,
the literal meaning (p’shat) cannot be altered or removed to explain the “sod” the mystery behind the letter. The three verses have in common, the
commandment not to mix. Let us compare what Sha’ul say and see if we can
understand the relation: ---- 2Co 6:14 be ye not unequally yoked
together with unbelievers: for what fellowship hath righteousness with
unrighteousness? and what communion hath light with darkness?2Co 6:15 and what concord hath the Messiah with
Belial? or what part hath he that believeth with an infidel? 2Co 6:16 and what agreement hath the temple of YHWH
Hebrew H1100 בּליּעל
belı̂ya‛al bel-e-yah'-al..... From H1097 and H3276;
without profit, worthlessness;
by extension destruction, wickedness (often in connection
with H376, H802,
H1121, etc.): - Belial, evil, naughty, ungodly (men), wicked..... Now to the verse 22:11 “Do not put on a garment of different kinds, of wool and linen together. …… What can we say? The wool comes from the lam, the animal world, the linen comes from the vegetal world, the linen is made from the flax a plant allied to the lilies and
the aloes, the leaves are two inches wide and several feet long, and furnish a
fiber used to make ropes, mats and cloth, or garments.
We see the
mixing of vegetal and animal was forbidden, Sha’ul understood the “sod” behind the letter.
But you will
say how it is with the verse 10? “Do not
plough with an ox and a donkey together”… Yes here also we may have two
animals, the first, the ox is a clean animal used also in sacrifice, the second
one the donkey is not! And how it is
with the other verse? “Do not sow your
vineyard with different kinds of seed, lest the yield of the seed which you
have sown and the fruit of your vineyard be defiled.. Here we have a
beautiful hint to Israel Israel , and the
men of Judah
Can you see
already the connection “the vineyard of יהוה Zebahot is the House of Israel”? What does the
Torah tell us in the creation concerning “seed”?....
Gen
1:11 and Elohim said, Let the earth bring forth
grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and
it was so.... Can you see now that every “seed” brings its own fruit, “seed of righteousness”, “seed of
unrighteousness” are not the same “Messiah
and Belial”?..... You see, we don’t have remove the literal meaning which
is the “mitzvoth” to all Israelite
and must be apply in the agricultural life, but the purpose was to bring the “children of Israel” (carnal man) to see
behind the “letter”...... Deu 22:12 “Make tassels on the four corners of the
garment with which you cover yourself. … Tassels, or fringes, called in
Hebrew Tzitzit or plural Tzitziot. The mitzvoth is found in ---- Num 15:38 “Speak
to the children of Yisra’ĕl, and you shall say to them to make tzitziyot1 on the corners of their
garments throughout their generations, and to put a blue cord in the tzitzit1 of the corners. 1See Explanatory
notes - “Tzitzit” - plural Tzitziyot. .... John Gill explanation: ---- and bid them that they make them
fringes in the borders of their garments, throughout their generations: the garments on which these fringes were put were such that were made
either of linen or of woollen; no other were obliged to them by the law; but according
to the Rabbins other garments were also, yet only square garments, which they
call the Talith; and if that had not four skirts to it, it was free from them (a): on this square garment, and the four corners
or skirts of it, were the fringes put; which were a sort of pendants or
tassels, which hung down from it, which consisted of eight white woollen
threads, sometimes four, sometimes eight or twelve fingers broad (b); there were four of them, one at each skirt or
corner of the garment: they were, as another writer says (c), made of eight threads broad, each of them
being knit to the middle with five knots, and of wool spun on purpose for this
use; and these were to be wore by them throughout their generations until the
Messiah came, and they seem to have been worn by him, Mat_9:20 however, it is certain they were worn
by the Pharisees in his time, Mat_23:5;
at present this four cornered garment is not any where in common use among the
Jews, instead of which they wear, under their other garments, a kind of square
frock, with the fringes or tassels fastened to it, and this they call Arbah
Canfot; and in their schools, and at certain times of prayer, they put on a
certain square woollen vestment, with the said pendants fastened at each
corner, and this they call Talith (d): ---- and
that they put upon the fringe of the borders a riband of blue; or a blue
lace, a piece of blue tape, which bound and kept the fringe tight and close,
and being of a different colour, the fringe being white, made it the more conspicuous:
the reason why this colour was used, the Jews say (e),
was, because it was like the sea, and the like the sky, and the sky like the
throne of glory: this blue, hyacinth, or purple colour, as the Jews generally
take it to be, was of a peculiar dye; the manner of making which is now unknown
to them, and therefore they use only the white (f).
Today you will find most of the “Jews” wearing their “Tzitziot”
without the thread of blue! The reason given for the change is that in the
past the blue colour was made of a peculiar sea animal which gave the blue
colour when it was crushed and was used to dye the thread. There is no mention
of it in the Torah and only in the “tradition
of the rabbies”. To wear the “Tzitzit”
without the thread of blue is to change what the Torah say and thus
transgressing the commandments!....... Deu 22:13 “When any man takes a
wife, and shall go in to her, and shall hate her, Deu 22:14 and shall make abusive charges against her and
bring an evil name on her and say, ‘I took this woman, and when I came to her I
did not find her a maiden,’ Deu
22:15 then the father and
mother of the young woman shall take and bring out the proof of the girl’s maidenhood to the elders of the city at the
gate.
Deu
22:16 “And the girl’s father
shall say to the elders, ‘I gave my daughter to this man as wife, and he hates
her.
Deu
22:17 ‘And see, he has made
abusive charges against her, saying, “I did not find your daughter a maiden,”
and yet these are the proofs of
my daughter’s maidenhood.’ And they shall spread the garment before the elders
of the city.
Deu
22:18 “And the elders of that
city shall take that man and punish him, Deu 22:19 and fine him one hundred
pieces of silver and give them to the father of the young woman, because he has
brought an evil name on a maiden of Yisra’ĕl. And she is to be his wife, he is
not allowed to put her away all his days. Deu 22:20 “But if the matter is
true, that the girl was not found a maiden, Deu 22:21 then they shall bring out
the girl 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 wickedness in Yisra’ĕl, to whore
in her father’s house. Thus you shall purge the evil from your midst. …… 22:13-21 Keil and
Delitzsch explain: ---- Laws of Chastity and Marriage. -
Higher and still holier than the order of nature stands the moral order of
marriage, upon which the well-being not only of domestic life, but also of the
civil commonwealth of nations, depends. Marriage must be founded upon fidelity
and chastity on the part of those who are married. To foster this, and secure
it against outbreaks of malice and evil lust, was the design and object of the
laws which follow. The first (Deu_22:13-21)
relates to the chastity of a woman on
entering into the married state, which might be called in question by her
husband, either from malice or with justice. The former case is that which
Moses treats of first of all. If a man took a wife, and came to her, and hated
her, i.e., turned against her after
gratifying his carnal desires (like Amnon, for example, 2Sa_13:15), and in order to get rid of her
again, attributed “deeds or things of words” to her, i.e., things which give
occasion for words or talk, and so
brought an evil name upon her, saying, that on coming to her he did not
find virginity in her., virginity,
here the signs of it, viz., according to Deu_22:17,
the marks of a first intercourse upon
the bed-clothes or dress.
Since centuries, HaSatan
has work to build a kingdom where the Torah validity has been brought to
naught. Young people and even elder make amusement concerning chastity calling
it “old fashion”. Today is the time
of “condom”. If you go in so call “modern countries” the government
advertises in the TV the “protection
through condom”! Never a word for “purity”,
“abstinence”, today everything has been turned from what was intended by Elohim to be between a man and his wife,
to a simple “sex act” after the pagan
tradition. .. The woman virginity is unique and once lost never to be as it was
before (even if I have seen in Asia that some
institutes propose “new virginity” to
ladies who wish to “trap” fools!...Can you see the
contrast “that the girl was not found a
maiden…………they shall bring out the girl 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
wickedness in Yisra’ĕl, to whore in her father’s house”… How purity was
considered? This is the great contrast witch what HaSatan has built for today’s world…. Moshe goes on till verse 29 regarding women in different conditions….
22 The price for adultery!.....; 23-24 Betrothed to a husband :Keil and Delitzsch write :
If a betrothed virgin had allowed a
man to have intercourse with her (i.e., one who was not her bridegroom), they
were both of them, the man and the girl, to be led out to the gate of the town,
and stoned that they might die: the girl, because she had not cried in the
city, i.e., had not called for help, and consequently was to be regarded as
consenting to the deed; the man, because he had humbled his neighbour's wife.
The betrothed woman was placed in this respect upon a par with a married woman,
and in fact is expressly called a wife in Deu_22:24.
Betrothal was the first step towards marriage, even if it was not a solemn act
attested by witnesses...... And now look what Sha’ul and Yochanan write
concerning the believers:
2Co 11:2 for I am jealous over you with godly
jealousy: for I have espoused you to
one husband, that I may present you as a
chaste virgin to the Messiah....... Espoused: Strong’s #G718 ἁρμόζω harmozō har-mod'-zo.;. From G719;
to joint, that is,
(figuratively) to woo (reflexively to
betroth): - espouse.
Can you see, that we are “betroth” to Messiah as “chaste
virgin”. The virginity comes from the purity and singleness of heart in our
faith in Messiah. The question is, are we already married? The answer is obvious: NO! We wait for the marriage:......
Rev
19:7 Let us be glad and rejoice, and give honour
to him: for the marriage of the Lamb is
come, and his wife hath made herself ready. Rev 19:8 and to her was granted that she should be arrayed in fine linen, clean
and white: for the fine linen is the righteousness of saints.
Rev 19:9 and he saith unto me, Write, Blessed are they which are called unto the
marriage supper of the Lamb. And he saith unto me, These are the true
sayings of YHWH........ Rape: Deu_22:25-27 (Keil and
Delitzsch)...... If, on the other hand, a man met a
betrothed girl in the field, and laid hold of her and lay with her, the man
alone was to die, and nothing was to be done to the girl. “There is in the damsel no death-sin
(i.e., no sin to be punished with death); but as when a man riseth against his neighbour and slayeth him, even so
is this matter.” In the open field the girl had called for help, but no
one had helped her. It was therefore a forcible rape........ Deu_22:28-29
(Keil and Delitzsch)..... The
last case: if a virgin was not betrothed, and a man seized her and lay with
her, and they were found, i.e., discovered or convicted of their deed, the man
was to pay the father of the girl fifty shekels of silver, for the reproach
brought upon him and his house, and to marry the girl whom he had humbled, without ever being able to divorce her.
This case is similar to the one mentioned in Exo_22:15-16.
The omission to mention the possibility of the father refusing to give him his
daughter for a wife, makes no essential difference. It is assumed as
self-evident here, that such a right was possessed by the father.......... May Elohim bring back his Torah in our day,
in order for people to know righteousness!.... A man shall not take his father’s wife - This is to be understood as referring to the case of a stepmother. A man
in his old age may have married a young wife, and on his dying, his son by a
former wife may desire to espouse her: this the law prohibits. It was probably
on pretense of having broken this law, that Solomon put his brother Adonijah to
death, because he had desired to have his father’s concubine to wife, 1Ki_2:13-25.(Adam Clarke)..................; In the case of
King Shelomoh, Adoniyah, the son of David
and Haggith came to Bethshaba to ask for favour in order
that she intercedes before Shelomoh
to get Abishag as wife. Shelomoh will see treason in Adoniyah demand and have him put to
death.... Deu 22:22 “When a man is found lying with a woman married to
a husband, then both of them shall die,
both the man that lay with the woman, and the woman. Thus you shall purge the
evil from Yisra’ĕl.
Deu
22:23 “When a girl who is a
maiden is engaged to a husband, and a man finds her in the city and lies with
her,
Deu
22:24 then you shall bring them
both out to the gate of that city, and shall stone them to death with stones,
the girl because she did not cry out in the city, and the man because he has
humbled his neighbour’s wife. Thus you shall purge the evil from your midst. Deu 22:25 “But if a man finds the girl who is engaged in the
field, and the man seizes her and lies with her, then only the man who lay with
her shall die. Deu
22:26 “But you shall do no
matter to the girl. The girl has no sin worthy of death – for the matter is
like a man who rises against his neighbour and kills him – Deu 22:27 for he found her in the field, and she cried out,
the engaged girl, but without anyone to save her. Deu 22:28 “When a man finds a girl who is a maiden, who is
not engaged, and he seizes her and lies with her, and they are found out, Deu 22:29 then the man who lay with her shall give to the
girl’s father fifty pieces of silver, and she is to be his wife because he has
humbled her. He is not allowed to put her away all his days. Deu 22:30 “A man does not take his father’s wife, nor
uncover his father’s skirt. …………….. Chapter 23. ----- Deu 23:1 “No
one wounded, crushed or whose member is cut off does enter the assembly of יהוה. ……….That is a Eunuch who could not enter the assembly
and so we have an error in the book of Acts due to the scribes misquoting Luke:
---- Act
8:27 and he arose and went, and saw, a man of
Kush, a eunuch of great authority under Kandake the sovereigness of the
Kushites, who was in charge of all her treasury, and had come to Yerushalayim
to worship, ......... How can a eunuch go to worship in the Temple for it is forbidden to such one to enter the Temple
Deu
23:11 “And it shall be, when
evening comes, that he bathes with water. And when the sun sets let him come
into the midst of the camp. Deu
23:12 “And you shall have a
place outside the camp, where you shall go out,
Deu 23:13 and you shall have a sharp implement among your
equipment, and when you sit down outside, you shall dig with it and turn and
cover your excrement. Deu
23:14 “For יהוה
your Elohim walks in the midst of your camp, to deliver you and give your
enemies over to you. Therefore your camp shall be set-apart, so that He does
not see unclean matter among you, and shall turn away from you. …..9-14. When the host goeth forth against
thine enemies, then keep thee from every wicked thing — from the excesses incident to
camp life, as well as from habits of personal neglect and impurity. (Jamieson
Fausset Brown commentary).. Deu
23:15 “You do not hand over to
his master the slave who has escaped from his master to you. … Thou shalt not deliver - the servant
which is escaped - unto thee - That is, a servant who left an idolatrous master that he might join
himself to God and to his people. In any other case, it would have been
injustice to have harboured the runaway.(Adam
Clarke).. Deu 23:16 “Let him dwell with you in your midst, in the
place which he chooses within one of your gates, where it is pleasing to him.
Do not oppress him. Deu
23:17 “None of the daughters of
Yisra’ĕl is to be a cult prostitute, nor any of the sons of Yisra’ĕl be a cult
prostitute. .. There shall be no whore of the daughters
of Israel,.... The word for "whore" is "kedeshah",
which properly signifies an "holy" one; and here, by an antiphrasis,
an unholy, an impure person, one that is defiled by man; See Gill on Gen_38:18. Jarchi interprets the word, one that
makes herself common, that is sanctified, or set apart; that is, one that
separates herself for such service, and prostitutes herself to everyone that
passes by: but some understand this not of common harlots in the streets, but
of sacred whores, or such as were consecrated to Heathen deities, as such there
were to Venus. Strabo (x) tells us that the
temple of Venus at Corinth was so rich, that more than a thousand of those
sacred harlots were kept, whom men and women had devoted to that goddess; and
so a multitude of the same sort were at Comana, which he calls little Corinth (y); now these of all harlots being the most
abominable are forbidden to be among the daughters of Israel:
nor a sodomite of the sons of Israel: by the same rule
that "kedeshah" is rendered "a whore" in the preceding
clause, "kadesh" should be rendered "an whoremonger" here,
as in the Septuagint and Vulgate Latin versions; though Aben Ezra interprets it
passively, one that is lain with, and Jarchi one that is prepared to lie with a
male, that prostitutes his body in this unnatural way; and it looks as if there
were such sort of persons sacred to idols, since we read of the houses of the
sodomites, which were by, or rather in the house of the Lord, 2Ki_23:7. (John Gill). ….. Deu 23:18 “Do not bring the gift of a whore or the pay of a
dog to the House of יהוה your
Elohim for any vowed offering, for both of these are an abomination to יהוה
your Elohim. …. The
hire of a whore, or the price of a dog - Many public prostitutes dedicated to their gods
a part of their impure earnings; and some of these prostitutes were publicly
kept in the temple of Venus Melytta, whose gains were applied
to the support of her abominable worship.(Adam Clarke)..Remember that “dogs” are another word to call pagans....
Deu 23:19 “Do not lend at interest to your brother, interest
of silver, interest of food, or interest of whatever is lent at interest. Deu 23:20 “To a foreigner you lend
at interest, but to your brother you do not lend at interest, so that יהוה
your Elohim might bless
you in all that you put your hand to in the land which you are entering to
possess. ….. Here is the clear distinction between those from the
household of Elohim and pagans. It is still in the law of “loving our neighbor as ourselves”……..Deu 23:21 “When you make a vow to יהוה your
Elohim, do not delay to pay it, for יהוה your
Elohim is certainly requiring it of you, and it shall be sin in you. Deu 23:22 “But when
you abstain from vowing, it is not sin in you. Deu 23:23 “That which has gone from your lips you shall
guard and do, for you voluntarily vowed to יהוה your
Elohim what you have promised with your mouth. …………….. Many times we
speak to quickly and do not see what we have said until we see that we have
failed to perform what we promised to do. יהושע
taught
his disciples: ---- Mat 5:33 “Again, you heard that it was said to those of old, ‘You shall not
swear falsely, but shall perform your oaths to יהוה.’ Mat 5:34 “But I say to
you, do not swear at all, neither by the heaven, because it is Elohim’s throne;
Mat 5:35 nor by the earth, for it is His footstool; nor by
Yerushalayim, for it is the city of the great Sovereign; Mat 5:36 nor swear by
your head, because you are not able to make one hair white or black. Mat 5:37 “But let your word ‘Yea’ be ‘Yea,’ and your ‘No’
be ‘No.’ And what goes beyond these is from the wicked one. Deu 23:24 “When you come into your neighbour’s vineyard, you
shall eat to the satisfaction of your desire, but do not put any in a
receptacle of yours. Deu
23:25 “When you come into your
neighbour’s standing grain, you shall pluck the heads with your hand, but do
not use a sickle on your neighbour’s standing grain. …….יהוה limited the right to eat
in the vineyard’s neighbour or to take grain plucking the head in order to
satiated his hunger, but not for profit................. Chapter 24. ----- The
law of divorce............Deu 24:1 “When a man takes a wife and shall marry her, then it shall be, if she
finds no favour in his eyes because he has found a matter of uncoveredness in
her, and he shall write her a certificate of divorce, and put it in her hand,
and send her out of his house, Deu 24:2 and if she left his house and went and became another man’s wife, Deu 24:3 and the latter husband shall hate
her and write her a certificate of
divorce, and put it in her hand, and
send her out of his house, or when the latter husband dies who took her to
be his wife, Deu 24:4 then her former husband who sent her away is not allowed to take her
back to be his wife after she has been defiled, for that would be an
abomination before יהוה. And
do not bring sin on the land which יהוה your Elohim is giving you as an inheritance.
Here the commentary from Albert barnes: ---- In this and the next chapter certain
particular rights and duties, domestic, social, and civil, are treated. The cases
brought forward have often no definite connection, and seem selected in order
to illustrate the application of the great principles of the Law in certain
important events and circumstances.... These
four verses contain only one sentence, and should be rendered thus: If a
man hath taken a wife, etc., and given her a bill of divorcement and Deu_24:2 if she has departed out of his house
and become another man’s wife; and Deu_24:3
if the latter husband hates her, then Deu_24:4
her former husband, etc.... Moses neither institutes nor enjoins divorce. The exact spirit of the passage is given in
our Master’s words to the Jews’, “Moses because of the hardness of your
hearts suffered you to put away your wives” Mat_19:8.
Not only does the original institution of marriage as recorded by Moses Gen_2:24 set forth the perpetuity of the bond,
but the verses before us plainly intimate that divorce, while tolerated for the time, contravenes the order of nature and of God.
The divorced woman who marries again is
“defiled” Deu_24:4, and is grouped
in this particular with the adulteress
(compare Lev_18:20). Our Master then
was speaking according to the spirit of the law of Moses when he declared,
“Whoso marrieth her which is put away doth commit adultery” Mat_19:9. He was speaking too not less according
to the mind of the prophets (compare Mal_2:14-16).
But Moses could not absolutely put an end to a practice which was traditional,
and common to the Jews with other Oriental nations. His aim is therefore to
regulate and thus to mitigate an evil which he could not extirpate....... Mal 2:14 and
you said, “Why?” Because יהוה has been witness between you
and the wife of your youth, against whom you have acted treacherously, though
she is your companion and the wife of your covenant. Mal 2:15 and did He not
make one? And He had the remnant of the Spirit? And what is the one alone? He
seeks a seed of Elohim. So you shall guard your spirit, and let none act
treacherously against the wife of his youth. Mal 2:16 “For I hate divorce,” said יהוה
Elohim of Yisra’ĕl, “and the one who covers his garment with cruelty,” said יהוה
of hosts. “So you shall guard your spirit, and do not act treacherously.”……. Once again
divorce is not the right way, but be it clear it is not a sin!.... Deu 24:5 “When a man has taken a new wife, let him
not go out into the army nor let any matter be imposed upon him. He shall be
exempt one year for the sake of his home, to rejoice with his wife whom he has
taken. Deu
24:6 “No one takes in pledge
the lower or the upper millstone, for he would be taking a life in pledge. No man shall take the nether or the
upper millstone to pledge — The “upper” stone being concave, covers the “nether” like a lid; and
it has a small aperture, through which the corn is poured, as well as a handle
by which it is turned. The propriety of the law was founded on the custom of
grinding corn every morning for daily consumption. If either of the stones,
therefore, which composed the hand mill was wanting, a person would be deprived
of his necessary provision.(Jamieson, Fausset Brown commentary)...... Deu 24:7 “When a man is found kidnapping any of his
brothers of the children of Yisra’ĕl, and treats him harshly or sells him, then
that kidnapper shall die. Thus you shall purge the evil from your midst.
Deu
24:8 “Take heed, in an
outbreak of leprosy, to diligently guard and do according to all that the
priests, the Lĕwites, teach you. As I have commanded them, so you shall guard
to do. Deu 24:9 “Remember what יהוה your
Elohim did
to Miryam on the way when you came out of
Mitsrayim. ………….. Deu 24:6-9 The thought here, therefore, is, “Be on thy guard because of the plague
of leprosy,” i.e., that thou dost not get it, have to bear it, as the reward
for thy rebellion against what the priests teach according to the commandment
of the Lord. “Watch diligently, that thou do not incur the plague of leprosy” (Vulgate);
or, “that thou do not sin, so as to be punished with leprosy” (J. H.
Michaelis)....Deu
24:10 “When you lend your
brother a loan, do not go into his house to get his pledge. Deu 24:11 “Stand outside, and let the man to whom you lend
bring the pledge out to you. Deu
24:12 “And if the man is poor,
do not sleep with his pledge. Deu
24:13 “By all means return the
pledge to him at sundown, and he shall sleep in his own garment, and shall
bless you. And it shall be righteousness to you before יהוה
your Elohim……. Deu 24:10-11 Warning against oppressing the Poor. - Deu_24:10,
Deu_24:11. If a loan of any kind was
lent to a neighbor, the lender was not to go into his house to pledge (take) a
pledge, but was to let the borrower bring the pledge out. The meaning is that
they were to leave it to the borrower to give a pledge, and not compel him to
give up something as a pledge that might be indispensable to him….. 24:12-13 and if the man was in distress (עָנִי), the lender was not to lie (sleep) upon his pledge,
since the poor man had very often nothing but his upper garment, in which he
slept, to give as a pledge. This was to be returned to him in the evening. (A
repetition of Exo_22:25-26.) On the
expression, “It shall be righteousness unto thee,” see Deu_6:25. (Keil and Delitzsch)..... Deu 24:14 “Do not oppress a hired servant who is poor and
needy, of your brothers or of the strangers who is in your land within your
gates. Deu 24:15 “Give him his wages on the same day, and do not
let the sun go down on it, for he is poor and lifts up his being to it, so that
he does not cry out against you to יהוה, and
it shall be sin in you. … Deu
24:16 “Fathers are not put to
death for their children, and children are not put to death for their fathers,
each is to die for his own sin. Deu
24:17 “Do not twist the
right-ruling of a stranger or the fatherless, nor take the garment of a widow. Deu 24:18 “But you shall remember that you were a slave in
Mitsrayim, and that יהוה your
Elohim redeemed you from there. Therefore I am commanding you to do this word. …….
Warning against Injustice. - Deu_24:16.
Fathers were not to be put to death upon
(along with) their sons, nor sons upon (along with) their fathers, i.e., they
were not to suffer the punishment of death with them for crimes in which they
had no share; but every one was to be punished simply for his own sin. This
command was important, to prevent an unwarrantable and abusive application of
the law which is manifest in the movements of divine justice to the criminal jurisprudence
of the lane (Exo_20:5), since it was a
common thing among the heathen nations - e.g., the Persians, Macedonians, and
others - for the children and families of criminals to be also put to death
(cf. Est_9:13-14; Herod. iii. 19; Ammian Marcell. xxiii. 6; Curtius, vi. 11, 20, etc.). An
example of the carrying out of this law is to be found in 2Ki_14:6; 2Ch_25:4.
In Deu_24:17, Deu_24:18, the law against perverting the right
of strangers, orphans, and widows, is repeated from Exo_22:20-21,
and Exo_23:9; and an addition is made,
namely, that they were not to take a widow's raiment in pledge (cf. Lev_19:33-34).(Keil and Delitzsch)..Deu 24:19 “When you reap your harvest in your field, and
have forgotten a sheaf in the field, do not go back to get it. Let it be for
the stranger, for the fatherless, and for the widow, so that יהוה
your Elohim might bless you in all the work of your hands. Deu 24:20 “When you beat your olive trees, do not examine
the branch behind you. Let it be for the stranger, for the fatherless, and for
the widow. Deu 24:21 “When you gather the grapes of your vineyard, do
not glean behind you. Let it be for the stranger, for the fatherless, and for
the widow. Deu 24:22 “And you shall remember that you were a slave in
the land of Mitsrayim Israel Israel
concerning redeeming and concerning changing, for to confirm all things; a man
plucked off his shoe, and gave it to his neighbour: and this was a testimony in
Israel
Deu 25:11 “When
men fight with one another, and the wife of one shall draw near to rescue her
husband from the hand of the one attacking him, and shall put out her hand and
seize him by the genitals, Deu 25:12 then
you shall cut off her hand – your eye does not pardon. .................. “But
in order that the great independence which is here accorded to a childless
widow in relation to her brother-in-law, might not be interpreted as a false
freedom granted to the female sex” (Baumgarten),
the law is added immediately afterwards, that a woman whose husband was
quarrelling with another, and who should come to his assistance by laying hold
of the secret parts of the man who was striking her husband, should have her
hand cut off.(Keil and Delitzsch)....Deu 25:13
“You shall not have in your bag differing weights, a heavy and a light. ..... Compare:
--- Pro 11:1 a false balance is abomination to YHWH: but a just weight is his
delight. Eze 45:10 Ye
shall have just balances, and a
just ephah, and a just bath. Eze 45:11 The
ephah and the bath shall be of one measure, that the bath may contain the tenth
part of an homer, and the ephah the tenth part of an homer: the measure thereof shall be after
the homer. Mic 6:10 are there yet the treasures of wickedness
in the house of the wicked, and the scant measure that is abominable? Mic 6:11
Shall I count them pure with the wicked balances, and with the bag of deceitful weights? Deu 25:14
“You shall not have in your house differing measures, a large and a small. Deu 25:15 “You shall have a perfect and right weight,
a perfect and right measure, so that they
prolong your days on the soil which יהוה your
Elohim is giving you. ….A command with a promise, we can read in proverbs: ---- Pro 3:1 My
son, forget not my law; but let thine heart keep my commandments:Pro 3:2 for length of days, and long life, and
peace, shall they add to thee....
Deu 25:16 “For all who do these, and all who do
unrighteously, are an abomination to יהוה your
Elohim. Deu 25:17 “Remember what Amalĕq did to you on the way as you
were coming out of Mitsrayim, Deu
25:18 how he met you on the way
and attacked your back, all the feeble ones in your rear, when you were tired
and weary. And he did not fear Elohim. Deu 25:19 “Therefore it shall be,
when יהוה your Elohim has given you
rest from your enemies all around, in the land which יהוה
your Elohim is giving you
to possess as an inheritance, that you
blot out the remembrance of Amalĕq from under the heavens. Do not forget!..........We have seen
that Amalek died, but the spirit of Amalek is still alive, so the fight is
still going on and therefore יהוה says “Do not
forget”, to blot out the remembrance of Amalek.If you remember it was the
fight between Yohushua and Amalek while Moshe was lifting his hand toward the heaven or let his hand down!
The understanding is in the words “Amalek”
and “doubt” which is the Hebrew word “sufek”, both having the same “gemetria”
or value in counting the letter….
Haftara
Sha’ul quote the first verse in the book to the
Galatians in his explanation of the law (Gal.4:22-31):
Gal 4:27 for it is written, Rejoice, thou barren that
bearest not; break forth and cry, thou that travailest not: for the desolate
hath many more children than she which hath an husband........Who has the
Husband, is it not Yehudah the
married? And who is the desolate, is it not Ephraim,
the House of Israel who has been
divorced, but read? Isa 50:1 thus
saith YHWH, Where is the bill of your
mother's divorcement, whom I have put away? or which of my creditors
is it to whom I have sold you? Behold, for your iniquities have ye sold
yourselves, and for your transgressions is your mother put away.. Jer 3:6
YHWH said also unto me in the days of
Josiah the king, Hast thou seen that which backsliding Israel
Isa 54:4 “Do not fear, for you shall not be put to shame,
nor hurt, you shall not be humiliated. For the shame of your youth you shall
forget, and not remember the reproach of your widowhood any more. Isa 54:5 “For your Maker is your husband, יהוה
of hosts is His Name, and the Set-apart One of Yisra’ĕl is your Redeemer.
He is called the Elohim of all the
earth. Isa 54:6 “For יהוה has called you like a woman forsaken and grieved in
spirit, like a wife of youth when you were refused,” declares your Elohim. Isa 54:7 “For
a little while I have forsaken you, but with great compassion I shall gather
you. Isa 54:8
“In an overflow of wrath I hid My face from you for a moment, but with
everlasting kindness I shall have compassion on you,” said יהוה, your Redeemer. Isa 54:9 “For
this is the waters of Noaḥ to Me, in that I have sworn that the waters of
Noaḥ would never again cover the earth, so have I sworn not to be wroth with
you, nor to rebuke you. Isa 54:10 “For though the mountains be removed and
the hills be shaken, My kindness is not removed from you, nor is My covenant of
peace shaken,” said יהוה,
who has compassion on you. …Luk 20:27 And some of the Sadducees, who deny that there is a resurrection, came
to Him and asked Him, Luk 20:28 saying,
“Teacher, Mosheh wrote to us that if a man’s brother dies, having a wife, and
he dies childless, his brother should take his wife and raise up offspring for
his brother. Luk 20:29 “Now, there were seven
brothers, and the first took a wife, and died childless. Luk 20:30 “And
the second took her as wife, and he died childless. Luk
20:31 “And the third took her, and in the same way the seven also. And
they left no children, and died.
Luk 20:32 “and
last of all women died too. Luk 20:33 “At the
resurrection, then, whose wife does she become? For the seven had her as wife.”
Luk 20:34 And יהושע
answering, said to them, “The sons of this age marry and are given in marriage,
Luk 20:35
but those who are counted worthy of attaining that age, and the resurrection from
the dead, neither marry, nor are they given in marriage, Luk 20:36 for neither is it
possible for them to die any more, because they are like messengers and are
sons of Elohim, being sons of the resurrection. Luk 20:37 “But that the dead are
raised, even Mosheh showed at the bush when he called יהוה ‘the Elohim of Aḇraham, and the Elohim of Yitsḥaq,
and the Elohim of Yaʽaqoḇ.’ Luk 20:38 “Now He is not the Elohim of the dead, but of the living, for all live to
Him.” ……. In the
passage to the Corinthians, we see that the “saints”
were still in the flesh and the Torah was not fully in their heart. They
didn’t react at sin “having his father’s
wife” which goes against Vayyiqra 18:8:Lev 18:8 The
nakedness of thy father's wife shalt thou not uncover: it is thy father's
nakedness....... 1Co 5:1 it is commonly reported that there is
whoring among you, and such whoring as is not even named among the gentiles, so
as one to have his father’s wife! ... 1Co 5:2 and
you have been puffed up, and did not rather mourn, so that he who has done this
deed, be removed from among you! 1Co 5:3 For
I indeed, as absent in body but present in spirit, have already judged the one
who did this, as though I were present. 1Co 5:4 In the Name of our Master יהושע
Messiah, when you are gathered together, and my spirit, with the power of
our Master יהושע
Messiah, .. 1Co
5:5 deliver such a one to
Satan for destruction of the flesh, in order that his spirit be saved in the
day of the Master יהושע. …. To End, I will give you and
explanation from Barnes concerning the verse 5:…………1Co 5:5 ..........To
deliver - This is the sentence which is to be executed. You are to deliver
him to Satan, etc..... Unto Satan
- Beza, and the Latin fathers,
suppose that this is only an expression of excommunication. They say, that in
the Scriptures there are but two kingdoms recognized - the kingdom of God
There
is some foundation for this opinion; and there can be no doubt that excommunication is here intended, and
that, by excommunication, the offender
was in some sense placed under the control of Satan. It is further evident
that it is here supposed that by being thus placed under him the offender would
be subject to corporal inflictions by the agency of Satan, which are here
called the “destruction of the flesh.” Satan
is elsewhere referred to as the author of bodily diseases. Thus, in the
case of Job, Job_2:7. A similar
instance is mentioned in 1Ti_1:20,
where Paul says he had delivered Hymeneus and Alexander to “Satan, that they
might learn not to blaspheme.” It may be observed here that though this was to
be done by the concurrence of the Assembly (church), as having a right to
administer discipline, yet it was directed by apostolic authority; and there is
no evidence that this was the usual form of excommunication, nor ought it now
to be used. There was evidently miraculous power evinced in this case, and that
power has long since ceased in the Assembly (church).
For
the destruction of the flesh - We may observe here: (1) That this
does not mean that the man was to die under the infliction of the censure,
for the object was to recover him;
and it is evident that, whatever he suffered as the consequence of this, he
survived it, and Paul again instructed the Corinthians to admit him to their
fellowship, 2Co_2:7.... (2) it was designed to punish him for
licentiousness of life - often called in the Scriptures one of the sins, or
works of the flesh Gal_5:19, and the
design was that the punishment should follow “in the line of the offence,” or
be a just retribution - as punishment often does. Many have supposed that by
the “destruction of the flesh” Paul meant only the destruction of his fleshly
appetites or carnal affections; and that he supposed that this would be effected by the act of excommunication.
But it is very evident from the Scriptures that the apostles were imbued with
the power of inflicting diseases or bodily calamities for crimes. See Act_13:11; 1Co_11:30.
What this bodily malady was we have no means of knowing. It is evident that it
was not of very long duration, since when the apostle exhorts them 2Co_2:7 again to receive him, there is no
mention made of his suffering then under it - This was an extraordinary and
miraculous power. It was designed for the government of the Assembly (church) in its infancy, when everything was
suited to show the direct agency of God; and it ceased, doubtless, with the
apostles. The Assembly (church) now has no such power. It cannot now
work miracles; and all its discipline now is to be moral discipline, designed
not to inflict bodily pain and penalties, but to work a moral reformation in
the offender.... That the spirit may be saved - That his soul might be
saved; that he might be corrected, humbled, and reformed by these sufferings,
and recalled to the paths of piety and virtue. This expresses the true design
of the discipline of the Assembly (church), and it ought never to be inflicted
but with a direct intention to benefit the offender, and to save the soul. Even
when he is cut off and disowned, the design should not be vengeance, or
punishment merely, but it should be to recover him and save him from ruin....--I
will add that excommunication has it is here explained by Barnes, has nothing
to do with the known excommunication in the Roman Catholic Church which is to
destroy people. The goal of excommunication was a “separation “ from the
body of Messiah, the Assembly in order to bring the one who had commit sin, to
repentance and to restore him ..... May יהוה bless you and
keep you as you walk in the light of Messiah, following the Torah of liberty!
