48Parsha Ki Teitze – When you go

48Parsha Ki Teitze – When you go

D’varim 21:10-25:19, Yesha’Yahu 54:1-10,

Luke 20:27-38, 1^st Corint. 5:1-5

Daniel ben Ya'acov Ysrael
Introduction FFZO

INTRODUCTION:

Portion Summary

Rabbi Meir said, There is a parable about this matter. To what can it be compared? It can be compared to two identical twin brothers. Both lived in a certain city. One was appointed king, and the other became a bandit. At the king's command they hanged the bandit. But everyone who saw him hanging there said, The king has been hung! Therefore the king issued a command and he was taken down. (b.Sanhedrin 46b)

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Portion Outline

• TORAH
• Deuteronomy 21:10 | Female Captives
• Deuteronomy 21:15 | The Right of the Firstborn
• Deuteronomy 21:18 | Rebellious Children
• Deuteronomy 21:22 | Miscellaneous Laws
• Deuteronomy 22:13 | Laws concerning Sexual Relations
• Deuteronomy 23:1 | Those Excluded from the Assembly
• Deuteronomy 23:9 | Sanitary, Ritual, and Humanitarian Precepts
• Deuteronomy 24:1 | Laws concerning Marriage and Divorce
• Deuteronomy 24:5 | Miscellaneous Laws
• Deuteronomy 25:5 | Levirate Marriage
• Deuteronomy 25:11 | Various Commands
• PROPHETS
• Isaiah 54:1 | The Eternal Covenant of Peace 
•  
•  
• This “Parasha” goes on with instruction from Moshe before his departure. The time is almost gone and the children of Israel will enter the promise land. Like the children of Israel we follow our saviour יהושע Messiah who will bring us in our Promise Land. Moshe gives the children of Israel different rules which will keep them close to Elohim. Remember: The letter kills but the Ruach gives life.(2^nd Corint. 3:6). It is the Ruach who quickens the heart and bring it into obedience to the Torah, not the letter. To do by the letter; means to do it by our own efforts and this bring us into bondage: don’t do that, do not touch.
  

We study the Torah and believe יהוה to help us through Messiah (Mashiach in you the hope of glory Coloss;1:27) 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, Hebrew “sod”). 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 (Yochanan/John 14:26).

- 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, who had been sold by her father to a man to be his wife (Exo_21:7.). If after this her husband should find no pleasure in her, he was to let her go לְנַפְשָׁהּ, i.e., at her free will, and not sell her for money (cf. Exo_21:8). “Thou shalt not put constraint upon her, because thou hast humbled her.” הִתְעַמֵּר, which only occurs again in Deu_24:7, probably signifies to throw oneself upon a person, to practise violence towards him (cf. Ges. thes. p. 1046)... 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 (like a slave), since you have humbled her.

 יהוה has always in mind to bring other nations into His covenant. Remember that before Noach the covenant was intended for all nations. It is man who decided to go his own way therefore יהוה looked at Abraham and brought him and his descendant into a covenant.

“…..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..Luk 23:52 This man went unto Pilate, and begged the body of יהושע... Luk 23:53 and he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid...Luk 23:54 and that day was the preparation, and the Sabbath drew on.(so it was before sunset)......

In this place we should put some things straight. Many times it is said that יהושע has become a sinner before Elohim in order to bare our sin. Due to lack of understanding and of knowledge, false teaching spread around the congregations. Let us try to put it right: --- First of all the falls understanding:

Sha’ul writes to the believers in Galatia:

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:

Now William Tyndale writes it this way:

Gal.13 Messiah (Christ) hath delivered us from the curse of the law, and was made a cursed for us (for it is written: Cursed is everyone that hangeth on tree)

Scholar like Martin Luther says of יהושע, that he became a sinner in our place:

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 for us”?....

Read now this way:
2Co 5:21 For he hath made him to be sin offering for us, who knew no sin; that we might be made the righteousness of YHWH in him

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 offering 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 (Torah) 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 men wear skirt and will tell you, this is tradition!   In France there is a law which is not in application, but still exist and which forbid women to wear pans! It is amazing to me as we see more then ninety percent from women wearing pans.  Worse, we see today many Assemblies calling themselves “true believers” women wearing jeans and other kind of pens, going to the assembly, women having no head covering. True Israelites behave not like the world, but according to the Torah!

Deu 22:6 “When you come upon a bird’s nest along the way, in any tree or on the ground, with young ones or eggs, with the mother sitting on the young or on the eggs, do not take the mother with the young – Deu 22:7 let the mother go without fail, and take the young for yourself, so that it might be well with you, and that you shall prolong your days. ……. The all creation is build after a schema depending one on another, and so יהוה car also for animals we have seen in another “parsah” the creation start with the material world follow from the vegetal, then the animal world, mankind been the crown of the creation carrying the greater responsibility:

 Keil and Delitzsch write:

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 with idols? for ye are the temple of the living Elohim; as YHWH hath said, I will dwell in them, and walk in them; and I will be their Elohim, and they shall be my people. 2Co 6:17 Wherefore come out from among them, and be ye separate, saith YHWH, and touch not the unclean thing; and I will receive you,...

The Greek word for “unequally yoked together” is Strong’s # G2086 ἑτεροζυγέω heterozugeō het-er-od-zoog-eh'-o....From a compound of G2087 and G2218; to yoke up differently, that is, (figuratively) to associate discordantly: - unequally yoke together with.... Sha’ul explain what does it means to be “discordantly associate” with “unbelievers” contrast between “righteousness and unrighteousness”, “light and darkness”, “Messiah and Belial” “he that believes with an infidel”...... Belial means according to Strong’s# G955 Βελίαλ Belial bel-ee'-al.....Of Hebrew origin [H1100]; worthlessness; Belial, as an epithet of Satan: - Belial.

Hebrew H1100 בּליּעל b^elı̂ya‛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 but let us read:

Isa 5:1 Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: --- Isa 5:4 What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?    Isa 5:7 for the vineyard of YHWH of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.

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 (virgin),’ 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 (virgin),” 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 brings 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?

A eunuch - See this word interpreted, on Mat_19:12 (note). The term eunuch was given to persons in authority at court, to whom its literal meaning did not apply. Potiphar was probably an eunuch only as to his office; for he was a married man. See Gen_37:36; Gen_39:1. And it is likely that this Ethiopian was of the same sort (Adam Clarke).... .... The Hebrew word used here is “m’haimma” which also means “faithful one”.

Deu 23:2 “No one of illegitimate birth does enter the assembly of יהוה, even a tenth generation of his does not enter the assembly of יהוה. ….

A bastard - Probably, a child born of incest or adultery......

Deu 23:3 “An Ammonite or Mo’aḇite (both descendants from Lot) does not enter the assembly of יהוה, even a tenth generation of them does not ever enter the assembly of יהוה, Deu 23:4 because they did not meet you with bread and water on the way when you came out of Mitsrayim, and because they hired against you Bilʽam son of Beʽor from Pethor of Aram Naharayim, to curse you. Deu 23:5 “But יהוה your Elohim refused to listen to Bilʽam, and יהוה your Elohim turned the curse into a blessing for you, because יהוה your Elohim loves you. Deu 23:6 “Do not seek their peace nor their good, all your days, forever. …………

“even to their tenth generation, shall they not enter into the congregation of the יהוה for ever”; that is, not only to the tenth generation, but for ever; and this law was understood as in force in Nehemiah's time, which was more than ten generations from the making of it; though now, as these nations are no more a distinct people, they suppose it is no longer binding (n).(John Gill). ....Nevertheless, Ruth was a Moabite and became the wife of Boaz from the tribe of Yehuda, himself the ancestor of King David!

Deu 23:7 “Do not loathe an Eḏomite, for he is your brother. Do not loathe a Mitsrite, because you were a stranger in his land. Deu 23:8 “The children of the third generation born to them do enter the assembly of יהוה. …..

Edomites, the descendant from Esau the brother from Ya’acov, was the reason for not abhorring them. For the Mitsrites, the Egyptians in regards to the hospitality shown to Yoseph and his brethren (Albert Barnes).

We see that once somebody or a nation has done good to Israelites יהוה will remember…

Deu 23:9 “When the army goes out against your enemies, then you shall guard yourself from every evil matter. Deu 23:10 “When there is any man among you who is not clean because of an emission in the night, then he shall go outside the camp. Let him not come into the midst of the camp.

“Not clean”: H2889 טָּהוֹר טָּהוֹר tahowr (taw-hore') (or tahor {taw-hore'}) adj.

1. pure (in a physical, chemical, ceremonial or moral sense)

[from H2891]

H2891 טָּהֵר taher (taw-hare') v.

1. (properly) to be bright

2. (by implication) to be pure (physical sound, clear, unadulterated)

3. (Levitically) uncontaminated

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 the heathen.

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 those from the heatjen. 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.

At this time to pass by to vow by the Name YHWH, the Pharisee had find a way to swear bu any name,the Temple, the heavnes, th earth, or even by their own head. This tradition is still found in Europe among people who vow lightly. The Torah requires to vow by the Name YHWH only:
D’varim 6: 13 Thou shalt fear YHWH thy Elohim, and serve him, and shalt swear by his name.

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 YHWH. “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. Therefore I am commanding you to do this word. ……

When thou cuttest down thine harvest in thy field — The grain, pulled up by the roots or cut down with a sickle, was laid in loose sheaves; the fruit of the olive was obtained by striking the branches with long poles; and the grape clusters, severed by a hook, were gathered in the hands of the vintager. Here is a beneficent provision for the poor. Every forgotten sheaf in the harvest-field was to lie; the olive tree was not to be beaten a second time; nor were grapes to be gathered, in order that, in collecting what remained, the hearts of the stranger, the fatherless, and the widow might be gladdened by the bounty of Providence.(Jamieson, Fausset and Brown commentary).

Chapter 25.

Deu 25:1 “When there is a dispute between men, then they shall come unto judgment, and they shall be judged, and the righteous declared righteous and the wrongdoer declared wrong. Deu 25:2 “And it shall be, if the wrongdoer is to be beaten, that the judge shall cause him to lie down and be beaten in his presence with the number of blows according to his wrong. Deu 25:3 “Forty blows he gives him but no more, lest he beat him with many more blows than these, and your brother be degraded before your eyes. ................ The Jews to keep within the letter of the law fixed 39 stripes as the maximum (compare the marginal reference.). Forty signifies the full measure of judgment (compare Gen_7:12; Num_14:33-34); but the son of Israel was not to be lashed like a slave at the mercy of another. The judge was always to be present to see that the Law in this particular was not overpassed.(Barnes).

Compare what Sha’ul write:

2Co 11:24 Of the Jews five times received I forty stripes save one.(Thirty nine)!................. Deu 25:4 “Do not muzzle an ox while it is threshing......

Once again Sha’ul used the Torah to teach his hearers speaking of the right he had to expect for food from his labour in the gospel:

1Co 9:7 Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?..... 1Co 9:8 Say I these things as a man? or saith not the law the same also?1Co 9:9 for it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth YHWH take care for oxen?

1Co 9:10 or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.

1Co 9:11 if we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?

Deu 25:5 “When brothers dwell together, and one of them has died, and has no son, the widow of the dead man shall not become a stranger’s outside. Her husband’s brother does go in to her, and shall take her as his wife, and perform the duty of a husband’s brother to her. Deu 25:6 “And it shall be that the first-born son which she bears does rise up for the name of his dead brother, so that his name is not blotted out of Yisra’ĕl. Deu 25:7 “But if the man does not desire to take his brother’s wife, then let his brother’s wife go up to the gate to the elders, and say, ‘My husband’s brother refuses to raise up a name to his brother in Yisra’ĕl, he does not agree to perform the duty of my husband’s brother.’ Deu 25:8 “The elders of his city shall then call him and speak to him, and he shall stand and say, ‘I have no desire to take her,’ Deu 25:9 then his brother’s wife shall come to him in the presence of the elders, and remove his sandal from his foot, and shall spit in his face, and answer and say, ‘Thus it is done to the man who does not build up his brother’s house.’ ...Deu 25:10 “And in Yisra’ĕl his name shall be called, ‘The house of him who had his sandal removed.’ ....This usage existed before the age of Moses (Gen_38:8). But the Mosaic law rendered the custom obligatory (Mat_22:25) on younger brothers, or the nearest kinsman, to marry the widow (Rth_4:4), by associating the natural desire of perpetuating a brother’s name with the preservation of property in the Hebrew families and tribes. If the younger brother declined to comply with the law, the widow brought her claim before the authorities of the place at a public assembly (the gate of the city); and he having declared his refusal, she was ordered to loose the thong of his shoe - a sign of degradation - following up that act by spitting on the ground - the strongest expression of ignominy and contempt among Eastern people. The shoe was kept by the magistrate as an evidence of the transaction, and the parties separated.(Jamieson, Fausset and Brown commentary)................

Rth 4:1 Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.Rth 4:2 and he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. Rth 4:3 and he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech's: Rth 4:4 and I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside tree; and I am after thee. And he said, I will redeem it. Rth 4:5 Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Rut the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance. Rth 4:6 and the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it. Rth 4:7 Now this was the manner in former time in 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. Rth 4:8 Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe. Rth 4:9 and Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi. Rth 4:10 Moreover Rut the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day.

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 Torah; 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 hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. Jer 3:7 and I said after she had done all these things, Turn thou unto me. But she returned not. And her treacherous sister Judah saw it.Jer 3:8 and I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.

The promise is made by the mouth of the prophet that restoration will come (verse 3) יהוה give her the hope that although he forgot her (House of Israel, Ephraim) he still have her in mind (verse 7).....

Isa 54:1 “Sing, O barren one, you who did not bear! Break forth into singing, and cry aloud, you who have not been in labour! For the children of the deserted one are more than the children of the married woman,” said יהוה.   Isa 54:2 “Enlarge the place of your tent, and let them stretch out the curtains of your dwellings, spare not. Lengthen your cords, and strengthen your stakes.   Isa 54:3 “For you shall break forth to the right and to the left, and your seed inherit the nations, and make the deserted cities inhabited.

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, or the Assembly (church), and the kingdom of the world, which is regarded as under the control of Satan; and that to exclude a man from one is to subject him to the dominion of the other.

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!