“Rules Unto Others”
Jeremiah 34:8-22; 33:25-26
by Mark Huey
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:
“And all the people perceived the thunder and the lightning flashes and the sound of the trumpet and the mountain smoking; and when the people saw it, they trembled and stood at a distance. Then they said to Moses, ‘Speak to us yourself and we will listen; but let not God speak to us, lest we die’” (Exodus 20:18-19).
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 that Moses delivered to them:
““Then he took the book of the covenant and read it in the hearing of the people; and they said, ‘All that the LORD has spoken we will do, and we will be obedient!’ So Moses took the blood and sprinkled it on the people, and said, ‘Behold the blood of the covenant, which the LORD has made with you in accordance with all these words’” (Exodus 24:7-8).
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 that 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, are given specific instructions about how to lovingly handle the relationship between a slaveholder and slave. Hopefully, with memories ripe with remembrance of this condition, they will 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 that typically occur in any society, especially given the fallen state of man. 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 that 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 describes to the Corinthians:
“Therefore if anyone is in Messiah, he is a new creature; the old things passed away; behold, new things have come. Now all these things are from God, who reconciled us to Himself through Messiah and gave us the ministry of reconciliation, namely, that God was in Messiah reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Messiah, as though God were making an appeal through us; we beg you on behalf of Messiah, be reconciled to God. He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Corinthians 5:17-21).
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,” even though he was considered a leader among his people:
“Yeshua answered and said to him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.’ Nicodemus said to Him, ‘How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be born, can he?’ Yeshua answered, ‘Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not be amazed that I said to you, “You must be born again.” The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.’ Nicodemus said to Him, ‘How can these things be?’ Yeshua answered and said to him, ‘Are you the teacher of Israel and do not understand these things?’” (John 3:9-10).
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 from above” 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). Yeshua the Messiah simply took the terminology “born again,” 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 that 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 comments about the awesomeness of Believers’ adoption into God’s family in his letter to the Romans:
“For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, ‘Abba! Father!’ The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Messiah, if indeed we suffer with Him so 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 that is to be revealed to us. For the anxious longing of the creation waits eagerly for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbirth together until now. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body” (Romans 8:15-23).
Just as Paul writes, 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.
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 that 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 that 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 that speak of capital punishment, you realize how important God considers 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 that are seen throughout the Bible, one should hopefully come to the logical conclusion that he or she cannot possibly avoid the penalties that 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). An inability to keep God’s Law is to show us the need for a Savior (cf. Galatians 3:24; Romans 10:4, Grk.).
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 says are almost impossible for a person who has nothing more than a natural, fleshly mind. As the Apostle Paul reminds us, a natural person is incapable of receiving things from the Spirit:
“But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised. But he who is spiritual appraises all things, yet he himself is appraised by no one. For WHO HAS KNOWN THE MIND OF THE LORD, THAT HE WILL INSTRUCT HIM [Isaiah 40:13]? But we have the mind of Messiah” (1 Corinthians 2:14-16).
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 from above, 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 that are seen in a reading like Mishpatim, many are befuddled. Consider the instruction that deals with the loss of an eye or a tooth (Exodus 21:24, 27). Read how Yeshua applies 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 say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also” (Matthew 5:38-39).
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 remarks about the spiritual causes of such a loss. The natural inclination when injured is to injure back, but the Messiah instead directs 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 that indicates how physical harm can ultimately do little damage? As Yeshua continues in this particular passage, He expresses the meaning of true love established by the Torah:
“If anyone wants to sue you and take your shirt, let him have your coat also. Whoever forces you to go one mile, go with him two. Give to him who asks of you, and do not turn away from him who wants to borrow from you. You have heard that it was said, ‘YOU SHALL LOVE YOUR NEIGHRBOR [Leviticus 19:18] and hate your enemy.’ But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? Therefore you are to be perfect, as your heavenly Father is perfect” (Matthew 5:40-48).
Yeshua tells 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 “sons of your Father who is in heaven.” He concludes with the stellar requirement that one is to be perfect, just as the Father in Heaven is perfect. Yeshua knows this is impossible for human beings to attain in their own strength, and yet He clearly declares 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 that 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!’ 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 that the ancients only heard about. While Moses only sprinkled animal blood on the people, the author of Hebrews testifies that the blood of Yeshua Himself inaugurates the New Covenant—where the commandments of God are to be written upon our hearts and we can have great confidence to go to the Father:
“Therefore, brethren, since we have confidence to enter the holy place by the blood of Yeshua, by a new and living way which He inaugurated for us through the veil, that is, His flesh, and since we have a great priest over the house of God, let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water” (Hebrews 10:19-22).
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!
 This is definitely a section of the Torah that 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.
 The Babylonian Talmud: A Translation and Commentary. MS Windows XP. Peabody, MA: Hendrickson, 2005. CD-ROM.
 Heb. kol asher-diver ADONAI na’aseh v’nishma.