Read Exodus
22-23 & Matthew
20:17-34
To discover:
As you read note the different sections to these laws.
To ponder:
In 22v1-15 restitution is
greater than the loss, acting as a deterrent too. Protections are also made
against taking advantage of the law. People cannot use the protection afforded if
a thief is killed at night as an excuse for simple murder. Judges are also
introduced to weigh cases. Missing property can’t just be blamed on a thief.
Guilt must be established (22v8, 11). Paul urges believers to judge disputes
within the church (1 Cor 6v1-6).
22v16-17 presumes sex was to be within marriage. Indeed,
sex outside marriage is effectively a commitment to marry, as the two become
one flesh (Gen 2v23-24). Nevertheless, the girl is protected. Dad can intervene.
How trivialised pre-marital sex has become today.
Sorcery is somewhat trivialised today too. But here it is
treated severely (22v18) no doubt because it dabbles with the demonic and leads
people from reliance on God.
God’s concern for the outcast and needy is a dominant
theme. As Christians, Israel’s
history is ours too. So we should share this concern for immigrants, especially
those treated badly – or trafficked (22v21, 23v9). And consider the strength of
condemnation (22v22-24) if Israel
do not care for those who have no-one to care for them. Should we add the
elderly and unborn today? The poor are also to be cared for, being lent money
without interest, never brought to the point of having nothing (22v25-27), and
given every seventh year to benefit from the land (23v11). The point is that
God “hears the cry” of the needy, and feels compassion for them (22v23, 27).
God’s care even for animals is apparent: The firstborn
who are his, are to be with their mothers for seven days (22v30). Animals are
to benefit from the Sabbath year and day (23v11-12). 23v19 may even teach goats
are not to be offered whilst still taking their mother’s milk. It is often
forgotten that Christians in the past led campaigns against cruelty to animals.
God’s concern for justice is also evident (23v1-7). Testimony
must be trustworthy, impartial and unbribable. The poor are neither to be shown
favouritism nor denied justice (23v1-7). And looking to Christ’s own teaching,
enemies should not be discriminated against in care (23v4-5).
22v28-31 reaffirm devotion and generosity to God. v31
probably stresses that as God’s special people Israel
are to eat only the best. Three key festivals are affirmed, when the men are to
assemble before God: First, Unleavened Bread, when the Passover would be
celebrated. Its stipulations are reiterated (23v18). Second, Harvest (later,
the Feast of Weeks, or Pentecost), when the first of the crops would be
presented to God (23v16, 19). Third, Ingathering (later, the Feast of Booths),
when the last of the harvest would be presented. By these means God’s
redemption and provision are to be remembered with thanks.
Having outlined the covenant’s requirements, God’s
promise of an angel to guard and speak to Israel
places her in continuity with the Patriarchs (Gen 48v16, 15v12-18). His promise
to them will be fulfilled if Israel
remain faithful, listening to him and not turning to the gods or practices of
the nations around them. However, everything will be according to his wise
timing (23v20-32).
Praying it home:
Praise God for his concern for justice and the needy
displayed in his law. Pray that we would reflect those same concerns in
practical ways.
Thinking further:
Paul points out three uses to God’s law: First, it
supervised Israel
by restraining sin (Gal 3v23-25). In doing so, if carefully applied, its
principles may be helpful in restraining sin in wider society too. Second, it
was to lead Israel
to Christ by showing how sinful and in need of being justified they were (Gal
3v24). As we read it, we should therefore be convicted of our sin and become
all the more thankful for God’s grace in Christ. Third, it remains a guide to
Christian life in the Spirit (Rom 8v1-8, 13v8-10). As mentioned yesterday, we
therefore seek to apply it to our context after Christ. Strikingly, Jesus
taught the law accommodated the hard hearts of Israelites (Matt 19v8). So a
greater righteousness is required of the Christian displayed no longer in
forced outer obedience to rigid regulations, but a Spirit-given inner obedience
to the principles reflected in them (Matt 5v17-30). Paul can therefore say that
as a Christian he is not “under the law,” because he is not required to obey
its outer requirements as a system. The era of the Mosaic covenant has passed.
Nevertheless Paul is “not free from God’s law” but “under Christ’s law” (1 Cor
9v20-21). This probably means that God’s underlying requirements that reflect
his character and the order of creation remain, and are summed up in Christ’s
command to love.
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