Mishpatim
Rulings
“Rules Unto Others”
Exodus 21:1-24:18
Jeremiah 34:8-22; 33:25-26
excerpted from TorahScope, Volume II
As we turn to Mishpatim this week, we are reminded that the Israelites have just received the Ten Commandments and have heard the terrifying voice of the Lord as He shook Mount Sinai. We recall that the Israelites were so frightened by the sound of God’s voice, that they requested that Moses be their exclusive intermediary, to receive the further instructions about how to conduct their lives. As they trembled at a distance, the fear was so great that they thought they would die if they had to continue to hear the voice of the Almighty:
“All the people perceived the thunderings, the lightnings, the sound of the shofar, and the mountain smoking. When the people saw it, they trembled, and stayed at a distance. They said to Moses, ‘Speak with us yourself, and we will listen; but don’t let God speak with us, lest we die’” (Exodus 20:18-19, WMB).
Apparently, the presence of God was so awesome, that the Ancient Israelites relinquished their individual rights to hear Him directly, by choosing Moses to be their intermediary. In this capacity, Moses received instructions about how men and women should conduct their lives with respect toward one another. At the end of Mishpatim, we see the commitment of the Israelites to keep the commandments which Moses delivered to them:
“He took the book of the covenant and read it in the hearing of the people, and they said, ‘We will do all that the LORD has said, and be obedient.’ Moses took the blood, and sprinkled it on the people, and said, ‘Look, this is the blood of the covenant, which the LORD has made with you concerning all these words’” (Exodus 24:7-8, WMB).
In many ways, as you read Mishpatim and its listing of rules, ordinances, and judgments—the thought comes to mind that these practical instructions are quite consistent with what we often call “the Golden Rule,” treating others as we would have them treat us (Matthew 7:12; Luke 6:31). Examining Mishpatim gives us the annual opportunity to rethink many of the basic instructions on how we should treat others, when human interaction creates inevitable conflict.
Interestingly, the first rulings which Moses focused on relate to the treatment of slaves (Exodus 21:2-11). Here, the Ancient Israelites, having just been freed from the bondage of slavery in Egypt, were given specific instructions about how to lovingly handle the relationship between a slaveholder and slave.[1] Hopefully, with memories ripe with remembrance of this condition, they would be able to relate to people confined to this humble station in life. The Holy One definitely communicated grand attributes of compassion and lovingkindness to all members of humanity, no matter what their relationship might be one to another.
A New Creature
The instructions in our parashah relate to a variety of interactions which typically occur in any society, especially given the fallen state of humanity. We are reminded that in spite of us being created in the image of God (Genesis 1:26-27; James 3:9), we have inherited a sin nature from Adam (Romans 5:12). Because we are fallen creatures, we require redemption. The nature which we have all inherited in Adam, must be replaced by a redeemed nature only available through the salvation of the Messiah Yeshua. Once a person can understand who he or she is in Adam, confessing and repenting of sin, and dying to oneself—then and only then will you be able to receive the new nature provided, as the Ruach HaKodesh or Holy Spirit takes up residence inside of you. You are finally able to be born again! You become a new creature in the Messiah, just as the Apostle Paul described to the Corinthians:
“Therefore if anyone is in Messiah, he is a new creation. The old things have passed away. Behold, all things have become new. But all things are of God, who reconciled us to himself through Yeshua the Messiah, and gave to us the ministry of reconciliation; namely, that God was in Messiah reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation. We are therefore ambassadors on behalf of Messiah, as though God were entreating by us: we beg you on behalf of Messiah, be reconciled to God. For him who knew no sin he made to be sin on our behalf, so that in him we might become the righteousness of God” (2 Corinthians 5:17-21, WMB).
To many of you this may sound very basic, but if you will recall, even the exemplary Torah teacher and Pharisee Nicodemus did not understand some of these foundational concepts. For whatever reason, Nicodemus could not comprehend the concept of being “born again” or “born anew,” even though he was considered a leader among his people:
“Yeshua answered him, ‘Most certainly I tell you, unless one is born anew, he can’t see God’s Kingdom.’ Nicodemus said to him, ‘How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?’ Yeshua answered, ‘Most certainly I tell you, unless one is born of water and Spirit, he can’t enter into God’s Kingdom. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. Don’t marvel that I said to you, “You must be born anew.” The wind blows where it wants to, and you hear its sound, but don’t know where it comes from and where it is going. So is everyone who is born of the Spirit.’ Nicodemus answered him, ‘How can these things be?’ Yeshua answered him, ‘Are you the teacher of Israel, and don’t understand these things?’” (John 3:3-10, WMB).
Many of us are familiar with this passage from the Gospels, and yet have we ever considered the thought that even the foundational teachings of the Torah are frequently not understood by its teachers? It has long been recognized in Biblical Studies that being “born again” or “born anew” was used in Second Temple Judaism to describe proselytes. The Talmud records, “R. Yosé says, ‘A proselyte at the moment of conversion is like a new-born baby’” (b.Yevamot 48b).[2] Yeshua the Messiah simply took the terminology “born again” or “born anew,” and rather than apply it to proselytes to Judaism—applied it to His followers. This might not always be obvious to some of you, so think about whether the Torah teacher you listen to on a regular basis is really familiar with its basic instructions regarding holiness and proper living.
It is critical for us to consistently turn to Moses’ Teaching in order to learn more and more about our human condition and how we should conduct ourselves. The main reason that the Torah exists, is to help define sin for humanity, and regulate the behavior which the Lord expects His people to demonstrate in the world.
We must each be thankful for the opportunity to be reckoned as the sons and daughters of the Living God, via our adoption in Yeshua. But for whatever reasons, we frequently need to be reminded of our responsibilities, even after we have inherited new life in the Messiah. Paul commented about the awesomeness of Believers’ adoption into God’s family in his letter to the Romans:
“For you didn’t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, ‘Abba! Father!’ The Spirit himself testifies with our spirit that we are children of God; and if children, then heirs—heirs of God and joint heirs with Messiah, if indeed we suffer with him, that we may also be glorified with him. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. For the creation waits with eager expectation for the children of God to be revealed. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. For we know that the whole creation groans and travails in pain together until now. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body” (Romans 8:15-23, WMB).
Just as Paul wrote, we as Believers in Yeshua do not walk in a spirit of slavery, but instead in a spirit of adoption as children of the Most High. Hallelujah for His mercy to us! Yet, we each eagerly await the complete redemption of Creation, including our total selves at the resurrection. But, let us now turn to the Torah portion and see what our Father wants us to consider, as once again His Instruction communicates basic life principles to His sons and daughters.
Civil Laws
As you read through Mishpatim, you are reminded of some of the basic instructions about how we should treat one another when the inevitable problems of human interaction occur. We see detailed, various ordinances about personal injuries (Exodus 21:12-36), property rights (Exodus 22:1-15), sundry laws (Exodus 22:16-23:9), as well as the stipulations to keep the Sabbath (Exodus 23:10-13) and observe the three festivals of ingathering (Exodus 23:14-18). The basic yardstick of instruction is essentially “the Golden Rule.” When God’s people face challenges today, these various instructions surely articulate and inform us on how He would have conflicts resolved.
Interestingly, as you read these rulings, you will note that a tenor of fairness, equality, and compassion seems to permeate the statements. If the Spirit of God resides inside of you, then when you read these various ordinances, the Spirit should bear witness that the remedies and treatments for various violations of conduct seem perfectly equitable. Over many centuries, these very statements have been incorporated into the civil laws of societies influenced by the Judeo-Christian values established in Holy Writ. This is not to say that all of these laws are reiterated exactly, but that the essence is certainly there in our Western judicial system. (Even pagan societies which do not acknowledge the God of Israel, have benefited from the Torah’s moral message.)
The difference between when these commands were originally given to Israel and today, is that we live in a post-resurrection era which has made the understanding of these rulings much clearer, through the teachings of Yeshua and His Apostles. We do not stone children for striking or cursing their parents, because Yeshua has atoned for this penalty (cf. Colossians 2:14). However, when you encounter statements which speak of capital punishment, you realize how important God considered adherence to the commandment regarding how parents should be honored (Exodus 21:17).
When you couple these kinds of statements with other reiterations about: keeping the Sabbath, the appointed times, the first-born offerings, not bearing false witness, properly treating the poor, widows, orphans, speaking out about leaders, lending money, etc., you begin to realize that at times throughout your life you have probably not followed these rulings too well. You have probably broken all the rules. As a result of breaking these rules, you are therefore guilty and need to pay restitution. Some of the restitution principles are articulated in this parashah, but when you are completely honest with yourself, you begin to realize that you have probably not paid the price perfectly for your various transgressions.
The Almighty God Himself is most aware of each and every transgression we have committed. He knows the when, where, and to what degree each of us has sinned. He knows that each person is indeed bankrupt in trespasses and sins. Eventually, in spite of our various mortal attempts to keep all of these commandments, especially coupled with the remaining instructions which are seen throughout the Bible, one should hopefully come to the logical conclusion that he or she cannot possibly avoid the penalties which ultimately lead to death and eternal separation from God. If you really think through all of these things seriously, the final conclusion would be not too unlike what many cried out to the Apostles at various times: “Sirs, what must I do to be saved?” (Acts 16:33, WMB). An inability to keep God’s Law is to show one the need for a Savior (cf. Galatians 3:24; Romans 10:4, Grk.).
Yeshua’s Upgrade
Yeshua came to Earth and was sacrificed at Golgotha (Calvary), paying the penalty for our sins and offering a permanent atonement. But long before being executed, He spent time with His Disciples and others, trying to help them understand some of the basic principles of His Father’s Instruction. Yeshua’s teachings bring a great depth and dimension to what we are constantly learning in the Torah—some of you for the first time. Many of the things Yeshua said are almost impossible for a person who has nothing more than a natural, fleshly mind. As the Apostle Paul indicated, a natural person is incapable of receiving things from the Spirit:
“Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him; and he can’t know them, because they are spiritually discerned. But he who is spiritual discerns all things, and he himself is to be judged by no one. ‘For who has known the mind of the Lord that he should instruct him [Isaiah 40:13]?’ But we have Messiah’s mind” (1 Corinthians 2:14-16, WMB).
Consequently, we have a great number of people throughout the ages who have attempted to understand and comment about the teachings of Yeshua and the Apostles—with many now trying to understand the Torah. Unfortunately, many have not dealt with the reality about coming to the end of themselves and being born again or born anew, in order to have the spiritual capacity to even understand the basic teachings of the Bible. This, you can imagine, can create a tremendous amount of confusion, as one will be most prone to misunderstand the essentials of salvation, holiness, and accomplishing God’s mission for His Creation.
When one reads the words of Yeshua, and His clarification about and/or elaboration upon the Torah principles which are seen in a reading like Mishpatim, many are befuddled. Consider the instruction which deals with the loss of an eye or a tooth (Exodus 21:24, 27). Read how Yeshua applied this in His Sermon on the Mount:
“You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth [Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21].’ But I tell you, don’t resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also” (Matthew 5:38-39, WMB).
In Mishpatim, some commandments are given about how one is supposed to be compensated for the loss of an eye or a tooth, or whatever else has been lost. Some of these circumstances will arise due to fallen human nature. Out of anger or passion, a person might strike someone and cause an eye or a tooth to be lost, and so the Torah issues instruction on how restitution is to be made. But Yeshua remarked about the spiritual causes of such a loss. The natural inclination when injured is to injure back, but the Messiah instead directed people to receive another blow and turn the other check. If love for one’s fellow human beings is imperative, what is going to convict a person who has lost his temper and control of his emotions more? The perfect restitution for the infraction, or a response out of love which indicates how physical harm can ultimately do little damage? As Yeshua continued in this particular passage, He expressed the meaning of true love established by the Torah:
“If anyone sues you to take away your coat, let him have your cloak also. Whoever compels you to go one mile, go with him two. Give to him who asks you, and don’t turn away him who desires to borrow from you. You have heard that it was said, ‘You shall love your neighbor [Leviticus 19:18] and hate your enemy.’ But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, that you may be children of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. For if you love those who love you, what reward do you have? Don’t even the tax collectors do the same? If you only greet your friends, what more do you do than others? Don’t even the tax collectors do the same? Therefore you shall be perfect, just as your Father in heaven is perfect” (Matthew 5:40-48, WMB).
Yeshua told those in His audience to give up shirts, walk extra miles, give freely, love their enemies, and pray for those who persecute. Why? Because then and only then will you be “children of your Father who is in heaven.” He concluded with the stellar requirement that one was to be perfect, just as the Father in Heaven is perfect. Yeshua knew this is impossible for human beings to attain in their own strength, and yet He clearly declared it as a requirement for following Him. Following Yeshua’s teachings are virtually impossible without the Holy Spirit and His atoning work covering our lives. The status of being excellent in the Lord, much less perfect—requires total commitment, steady spiritual refinement, and consistent discipleship in maturity.
We have much to consider this week, as we reflect on the ordinances and precepts which God has established for His people. May we hold fast to those rules, so just like the Israelites in the wilderness, we too can claim what the ancients claimed:
“He took the Book of the Covenant and read it in earshot of the people, and they said, ‘Everything that Hashem has said, we will do and we will obey!’[3] Moses took the blood and threw it upon the people, and he said, ‘Behold the blood of the covenant that Hashem sealed with you concerning all these matters’” (Exodus 24:7-8, ATS).
Today, as Believers in Yeshua, we can experience the fullness of the things which the ancients only heard about. While Moses only sprinkled animal blood on the people, the author of Hebrews testified that the blood of Yeshua Himself inaugurated the New Covenant—where the commandments of God are to be written upon the hearts of His people and how they can have great confidence to go to the Father:
“Having therefore, brothers, boldness to enter into the holy place by the blood of Yeshua, by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh, and having a great priest over God’s house, let’s draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience and having our body washed with pure water” (Hebrews 10:19-22, WMB).
We should not only have a new heart of flesh (Ezekiel 36:25-27), washed by the blood of the Messiah—but we should also have our hearts and minds made clean, eagerly able to perform God’s service. May we all be blessed in this understanding as we consider His rules, and live them out as a testimony of what He has done for us!
NOTES
[1] This is definitely a section of the Torah which can only be adequately understood when read against its Ancient Near Eastern background. For a further discussion, consult the article “Addressing the Frequently Avoided Issues Messianics Encounter in the Torah” by J.K. McKee (appearing in the Messianic Torah Helper).
[2] The Babylonian Talmud: A Translation and Commentary. MS Windows XP. Peabody, MA: Hendrickson, 2005. CD-ROM.
[3] Heb. kol asher-diver YHWH na’aseh v’nishma.
