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토라 포션 (1)
2021. 8. 13 (목)
“Therefore, every teacher (Scribe) of the law (Torah) who has been instructed about the kingdom of heaven is like the owner of a house who brings out of its storeroom new treasures as well as old” (Matthew 13:52)
Shoftim (“Judges”)
Deuteronomy 16:18-21:9
Isaiah 51:12 – 52:12
Matthew 5:38-42; 18:15-20; Acts 3:13-26; I Corinthians 5:9-13
I Timothy 5:17-22; Hebrews 10:28-31
By Ron Warren
The Parsha Outline
This is the Outline of the Parsha
Deuteronomy 16:18-20 - Rules for Judges
Deuteronomy 16:21-17:7 - Abhorrent Practices
Deuteronomy 17:8-13 - Court of Referral
Deuteronomy 17:14-20 - Rules for Kings
Deuteronomy 18:1-8 - Rules for Levites
Deuteronomy 18:9-22 - Rules for Prophets
Deuteronomy 19:1-13 - Uses for the Cities of Refuse
Deuteronomy 19:14 - Law of the Landmarks
Deuteronomy 19:15-19 - Rules for Witnesses
Deuteronomy 20:1 - 20 Rules for War
Deuteronomy 21:1-9 - The found Corpse
Summary statement
This Parsha is the 48th Parsha of the Torah. Compared to the other five books of the Torah, Deuteronomy is a confusing book.
Here's why:
Genesis is a story
Exodus and Numbers continue that storyline.
Leviticus, although it moves from the story gives us the legal processes of living with God in the middle of the camp.
How do we handle Deuteronomy?
Fact: there are 34 chapters in Deuteronomy. Chapters 12 to 26 cover a large number of "Laws". This is the reason why Deuteronomy is known in English as "the second law of the Torah"
These laws started in last week's Parsha, Reeh, and will continue through this Parsha, Shoftim, and the next two Parshas of Ki Teitzei and Ki Tavo.
What most people don't know is that you're looking at bookends. In Deuteronomy chapter 11, Moses says: "behold I said before you on this day a blessing and a curse. God gives you the blessing if you follow the commandments, and he curses you if you stray from the path that he has set before you."
This forces a question: What are the actual blessings?
It does not say. However, it continues with these words: "when you get to the land you do this ritual, where you give the blessings on these mountains."
The text will then say the location of the mountains – “across the Jordan, toward the setting of the sun, and Canaan, across from Gilgal...” But not a trace of what the blessings and curses are.
To understand the blessings and curses, you must go into Deuteronomy 27. It is here that the blessings and curses event is discussed. What exists between Chapter 11 and Chapter 27 are the "instructions" (laws) to receive the blessings and the curses. This Parsha is one of three that describes these "instructions" (laws)
... Now for the details
The Three Offices
It is written in Deuteronomy 16:18, “Appoint judges and officials for each of your tribes in every town the Lord your God is giving you, and they shall judge the people fairly.”
The subject of human government starts here and continues into chapter 21. There are 5 basic types of human authorities discussed: kings, priests, judges, scribes, and prophets. God apparently always had a “five-fold ministry” team in mind for His people.
Could this be where Shaul of Tarsus (Paul) came up with the “Five-fold Ministry” concept in what we know as chapter 4 in his letter to the Ephesians?
There really isn’t a good definition of what each of these offices and titles entails but must have been well understood among Middle Eastern cultures of that era already.
It was intended by God that these governmental authorities were to set boundaries and limitations on how each of these four offices are to operate and demonstrate that they are not above scrutiny of the public in general.
This section begins by establishing the appointment of offices called judges and officials. A few verses later, scripture deals with a prohibition against Israel setting up sacred poles and pillars.
That is because throughout the Middle Eastern cultures of that day authorized government and religious officials, not the public in general, put up poles and pillars. Therefore, Israel’s government and religious officials were NOT to mimic what was the general practice of Israel’s neighbors.
The first words of verse 18 are read literally, “you shall appoint for yourselves... judges”. The first question any Israelite would have asked is, “who appoints these judges?”
The answer is the people do.
Tribal systems employ elders as the representatives of the people. Elders were leaders who, while beholden to their tribe, were NOT beholden to the tribal chief. These elders appointed the judges. It is possible that the first judges WERE certain of the elders.
Through the course of His ministry, Moses filled all three of the ‘Messianic’ offices for which a person received anointing with oil - prophet, priest, and king. He was the model prophet, speaking on God’s behalf to the entire nation.
He served in the priesthood, sacrificing, and performing the rites of a priest before Aaron and his sons were ordained. As leader, judge and law-giver, Moses served as a sort of king over Israel. As it was with the First Redeemer, so too is it with the Ultimate Redeemer. Yeshua is prophet, priest, and king.
Judge
The Hebrew word for judge is shofet. Shortly after Israel conquered Canaan, history enters the 250-year era of the Judges who ruled Israel. Yet it is in Deuteronomy where the office of shofet is actually established.
Each tribe had its own set of judges and officials. While Israel became a more decentralized system of government in Canaan, the Lord still expected that each tribe operate under the same common set of principles: the Law, His Torah.
Principle number one is stated at the end of verse 18: these judges and officials are to govern with righteous judgment; in Hebrew, “mishpat tzadek”.
Verse 19 explains the fundamentals of “righteous judgment” in God’s eyes:
1) The judgment must be fair,
2) There must be no favoritism; and
3) There shall be no taking of bribes from one party or the other in a dispute because that is liable to tilt the outcome UNJUSTLY in the favor of the one who gave the gift.
Verse 20 says, “justice and only justice you must pursue…” This meaning is not outside of God’s intent within His justice system. However, in Hebrew, the words actually used are, “tzedek and only tzedek you must pursue….” Tzedek means righteousness, not justice. The admonition to the judges literally reads “righteousness and only righteousness you must pursue…”
The significance is that righteousness is the BASIS for God’s justice. Therefore, righteousness is the goal, which the judging of every case should aim. Since righteousness can only come from God, then it is a fact that true justice can only come from God.
It is a demand to institute the Lord’s system of righteousness and not some manmade judicial philosophy that varies according to circumstances, and who is currently in charge. The Law establishes this system of mishpat tzadek - righteous justice. This Law, scrupulously followed at all times within Israel, is used to decide matters.
Judge’s Authority
It is written in Deuteronomy 17:8-13 “If there arise a matter too hard for you in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within your gates; then shall you arise and get you up to the place which YHVH your Elohim shall choose; and you shall come to the priests the Levites, and to the judge that shall be in those days; and you shall inquire; and they shall show you the sentence of judgment.
And you shall do according to the tenor of the sentence which they shall show you from that place which YHVH shall choose; and you shall observe to do according to all that they shall teach you; according to the tenor of the law which they shall teach you, and according to the judgment which they shall tell you, you shall do; you shall not turn aside from the sentence which they shall show you, to the right hand, nor to the left.
And the man that does presumptuously, in not hearkening to the priest that stands to minister there before YHVH your Elohim, or to the judge, even that man shall die; and you shall put away the evil from Israel. And all the people shall hear, and fear, and do no more presumptuously.”
Deuteronomy 17:8 tells government officials to establish a “higher court” where matters too difficult for the local courts can be decided. Please understand! this was NOT a court of appeals. This was not a situation where a lower court made a ruling, and the accused sought to get it overturned.
This was when a case was more difficult or complex, and the lower court was capable of handling, or the judges simply couldn’t agree. There was no “appeals system” in the Law.
If the lower court decided the matter, the result stood and there was no appeal. The instruction was that the case is to be brought “to a place the Lord your God has chosen” means that it is being brought to a central tribunal.
Each of the twelve tribes had its own territory and its own lower courts. If the lower court judges could not agree upon the case, then it went to the higher court. That court usually consisted of Levitical priests. The priests were more advanced in their understanding of the Law.
Therefore, they were the most qualified to decide tougher cases. Also, the priesthood was in authority over ALL Israel. So, a panel of priests had the duty to decide cases brought to them from any of the twelve Hebrew tribes.
Since the Levites were Israel’s experts on the Laws of Moses, it is logical that if the Elders couldn’t reach agreement on a case, it would be referred to those who are the recognized law experts.
The ordinance of God that establishes this structure also states that since this upper court, consisting of Levites, is a federal court; it handles cases from or between members of various tribes. Their rulings were NOT to be questioned. Anyone who refused to carry out their rulings was to be executed.
The “place where the Lord your God chooses” was not the location of the Tabernacle. It was any of the 48 Levitical cities scattered throughout the Holy Lands and was the closest city where the lower court resided that was used in any particular case.
What does this show?
In God’s economy there is no separation of church and state.
Do you live your life as if God makes a separation between what you think and do while you are in a religious service versus every other fact of your existence?
In Deuteronomy, God makes it clear that Israel’s leaders, no exceptions, are to first and foremost obey Him. They are, above everything, to adhere to Adonai’s Laws and Commands so that things will go well with the people they govern.
We are commanded to listen to and to obey our leaders.
If they do not obey the ruling judgment, then those disobeying the judgment come under the death penalty; for to disobey at that point is disobeying a direct command from YHVH.
The idea is that YHVH will not tolerate rebellion. In His eyes this is a sin, which needs to be dealt a death blow by removing the rebellious one from Israel.
King
It is written in Deuteronomy 17:15, “You shall surely set a king over you whom the LORD your God chooses, one from among your countrymen you shall set as king over yourselves; you may not put a foreigner over yourselves who is not your countryman.”
Deuteronomy 17:16-17 speaks of the limitations God puts upon Israel’s future kings in three different contexts, three different spheres of influence that every king has control: military, political, and economic.
The first command is that the King is not to amass too many horses. Since the finest and most trained horses were in Egypt, Israel would be tempted to rebuild ties with their former slave master in order to attain these animals.
The title “Messiah” is an ancient Hebrew title for the King of Israel. The Torah commands Israel if they set a king over them it must come from among their countrymen, a fellow Jew. To be a true king of Israel, the king must be Jewish.
In the days of the Apostles, men like Herod the Great, Herod Antipas and Herod Agrippa all took the title “king of the Jews” for themselves, but their pedigree was not Jewish. They were not legitimate kings of Israel.
Yeshua was a Jew with a long, impressive genealogy reaching all the way back to King David. However, in traditional Christian teaching, His Jewishness has often been suppressed.
Some people in the body of Messiah say, “Yeshua was a Jew until His resurrection.” Other people refuse to admit Yeshua was Jewish, is Jewish, and will be Jewish when He returns. When we diminish the Jewishness of Yeshua, we diminish His claim to the throne of Israel.
In addition to being Jewish, the true Messiah must be Torah observant. It is written in Deuteronomy 17:18, “Now it shall come about when he sits on the throne of his kingdom, he shall write for himself a copy of this law on a scroll in the presence of the Levitical priests.”
The Torah gives laws that pertain specifically to the king of Israel. The king of Israel is not to multiply horses or wives.
He is to write a copy of the Torah for Himself and keep it with Him, studying it all the days of His life. He is to be careful to observe, as recorded in Deuteronomy 17:19-20, “all the words of this Torah and these statutes … that he may not turn aside from the commandment, to the right or the left.”
God’s definition of an earthly king as ordained in Deuteronomy is so opposite of mankind’s definition. Earthly kings established the laws for their people and exempted themselves from their own laws. Since Israel’s Laws came from God Almighty, then Israel’s kings were also under Adonai’s Law as any other Hebrew citizen.
The laws of the king in Deuteronomy 17 apply especially to the Messiah. Remember: Every king of Israel was called an anointed one (“messiah.”) Yeshua is the King, the Anointed One, and the Son of David.
The laws of Deuteronomy 17 apply to the Messiah as much as King Solomon. If the Messiah did not keep or uphold the laws of the king in Deuteronomy 17, then he would not be a worthy king of Israel.
As the ultimate king of Israel, the Messiah must be completely Torah observant. Only Yeshua perfectly fulfills the requirements of the king of Israel. By being sinless, only Yeshua can claim to have not turned aside from the Torah. He alone is the worthy king of Israel.
Prophet
In Deuteronomy 18:15-20, it is written, “The Lord your God will raise up for you a prophet like me from among your own brothers. You must listen to him. For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.”
The Lord said to me: “What they say is good. I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him. If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account. But a prophet who presumes to speak in my name anything I have not commanded him to say, or a prophet who speaks in the name of other gods, must be put to death.”
Moses told the Children of Israel that the LORD would one day raise a prophet “like me from among you, from your own countrymen.”
The Messiah is the prophet like unto Moses. The Messiah was a prophet like Moses, and, because of this, the Messiah’s life and work must reflect the pattern set by Moses.
The Midrash often refers to Moses and Messiah as the First Redeemer and the Ultimate Redeemer.
Both Moses and Messiah are born in a time of national bondage.
Both redeemers appear after Israel waits generations for redemption.
Both redeemers are destined to break the bondage of Israel and lead her into the Promised Land.
Both perform unparalleled signs and wonders to validate their ministry.
Both act in the role of Law-giver and singular authority of Torah.
Both fill the role of intercessor between God and the nation.
Both do the work of reconciliation, renewing God’s covenant relationship with Israel when that covenant became compromised.
Moses was unlike all other prophets because God spoke directly to him: conversationally, without riddles or mysteries. Because of this unique level of revelation, when Moses spoke as a prophet, his voice was the equivalent of the voice of God.
No other prophet reached the level of prophecy that Moses operated. But the book of Hebrews demonstrates that Messiah’s revelation supersedes that of Moses. Messiah is like Moses because He alone speaks directly for the Father.
Therefore, it is a commandment to listen and obey the words of the Messiah as if they were the words of Moses—and even greater. By calling Him a prophet like Moses, and instructing us to heed Him, the Torah grants its own authority to the Messiah.
The False Prophet
How do you tell a false prophet from a true prophet?
Moses offered the initial test for a prophet. In Deuteronomy 18:21–22 it says, “You may say in your heart, ‘How will we know the word which the LORD has not spoken?’ When a prophet speaks in the name of the Lord, if the thing does not come about or come true, that is the thing, which the Lord has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.”
In the case of would-be prophets, the Torah is like the rabbinical kosher-authority, checking to see if the product is kosher. If the prophet proves to be true and proves to be in concert with Torah, the Torah stamps that prophet with its heksher (kosher seal).
Just as a kosher-keeping person is always careful to check to see if a particular food is kosher before popping it into his mouth, so too we should be careful to check to see if a particular prophet is kosher before heeding his words.
If a prophet prophesies a sign, a wonder or a prediction, and that prediction fails to come to pass, that person is to be regarded a false prophet and never heeded again. In fact, in the days of the Sanhedrin, that prophet was liable to be put to death by stoning.
Does that mean that any prophet who prophesies something that does come true is a true prophet sent by God?
No. There is a second criterion for determining a true prophet;
A true prophet does not counsel against the commandments of God.
It is written in Deuteronomy 13:5, “But that prophet or that dreamer of dreams shall be put to death, because he has counseled rebellion against the LORD your God … to seduce you from the way in which the LORD your God commanded you to walk.”
This passage makes it noticeably clear that any prophet who counsels anyone against keeping God’s commandments is a false prophet. Thus, the Torah teaches two-fold criteria for a prophet of God:
First, if a prophet predicts a thing that will come to pass, his prediction must prove true. If the sign, wonder, or prediction fails him, his prophecy is false.
Second, if the miracle, sign, or prediction does come true, even that does not make him a prophet of God. His message must be consistent with the Torah.
If in his message he prophecies something contrary to the commandments of God, such as idolatry, he is a false prophet. Signs and wonders alone are not sufficient to verify a true prophet. He must also receive the test of the Torah.
This opens up a can of worms. It concerns those who make a habit of saying to others, “I have a word from the Lord for you”. They have declared themselves as a prophet. If you are tempted to put yourself in that position, think long and hard about what is in Deuteronomy 18.
Why?
It is because God leaves no wiggle room at all. If you have a message from God, it is infallible, and it must happen. If it doesn’t happen then it wasn’t from Him. It was from another source, and the prophet who spoke it is false.
A prophet can speak the truth ten times, and be right, but if he gets carried away and says something one time that is NOT from God, the consequences for delivering a false message is pretty severe, with the loss of credibility among his peers being the least of it.
Yeshua taught His disciples to keep the Torah of God, even the smallest of the commandments, and all of His prophecies have proven true.
Therefore, according to the Torah’s criteria, Yeshua is a legitimate “kosher” prophet. He has the Torah’s own heksher upon Him. Since this is so, all of His words are the true prophetic utterance of God.
The Reluctant Prophet
Even God’s greatest prophets, the ones who have books of the Bible named for them, worried constantly about telling people what they believed God told them. They often had doubts about if they were correct. They wondered if what had actually entered their minds was divine in origin.
Or was it their imaginations working overtime?
God’s greatest prophets knew that being chosen as His prophet didn’t mean THEY were incapable of being wrong. It only meant that GOD was incapable of being wrong.
All of God’s prophets were by definition “reluctant” prophets in every sense.
They weren’t seeking to be a Prophet when God called them, and they weren’t sure they wanted the job when the Lord gave them the message. They were full of doubts about delivering the Lord’s message to the people.
The reason for this insecurity was that Prophets were often beaten, jailed and martyred. At the least, they had exceedingly difficult, isolated lives. The messages from God were not ones that the people wanted to hear. People always want to kill the messenger of unwelcome news.
There was another connection to this predicament: Prophets understood God’s sovereignty to a point that most people don’t.
They knew that God might send them with a message that if the people didn’t stop doing thus and so and repent; God was going to destroy them.
The Prophets also understood that God would be the one who would determine if the people complied. The Lord didn’t consider the views of humans who stood back and observed. An example is the story of Jonah at Nineveh.
Jonah was concerned that the people of Nineveh might listen to God’s ultimatum, repent in their hearts, and avoid the prophesy of destruction Jonah pronounced to them. The result would be that God would overturn His decision to annihilate the city and withhold His wrath.
From Jonah’s standpoint, the prophecy of destruction that he preached might not occur and would made Him a false prophet in the people’s eyes. His own people would no longer hear him, and at worst, he might be executed for being a false prophet.
He was so concerned about this prospect that he fled and tried to hide from Adonai. God had to retrieve and threaten him to deliver the message to the people of Nineveh. All this anxiety and trouble that Jonah faced was completely standard operating procedure for God’s prophets in the Bible. This pattern never changes.
Please understand! while being a prophet is a great and honorable thing, it is loaded with danger and difficulty. It’s not something to be sought and telling someone what you believe to be a word from the Lord is no trivial thing. The Bible’s prophets are the greatest examples.
Yeshua as Prophet
Moses was addressing the people about these commandments from God. Right in the middle of this speech, Moses took a break from the commandments, and spoke to them about the coming Messiah. Look at verse 15:
“The Lord your God will raise up for you a prophet like me from among your own brothers. You must listen to him.” He’s speaking about Yeshua.
Two things to note about this description of the Messiah – Moses said that Yeshua would be a prophet “like me.”
How would Yeshua be like Moses?
Remember, Moses was an incredibly unique prophet. Of all the prophets, he was the only one God spoke to face to face. The Bible says that Moses actually saw the form of God, had face to face contact with God – no other prophet had that privilege.
In the same way, Yeshua would have face to face contact with God the Father.
Just like Moses, Yeshua could say that he has stood in the presence of God the Father and has received first-hand words of God to share with the people. That’s how Yeshua would be like Moses.
Yeshua would be a prophet “from among your own brothers.” Yeshua wouldn’t descend from heaven like an angel, an outsider. He would become a human being and be born a Jew. This way, he would be raised up “from among your own brothers.”
Yeshua fulfills this prophecy exactly. In verses 17 and 18 we hear about this again: “The Lord said to me: ‘What they say is good. I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him.’”
This is why Yeshua spoke with so much authority – his words were God’s words. God the Father had placed into Yeshua’ mouth the exact words he wanted Yeshua to speak.
As people listened to Yeshua speak, they were struck by the way he spoke. He carried himself with so much authority. He was different from the teachers of the day, who did not speak with all that much authority.
And then Yeshua proved his authority by casting an evil spirit out of a man who had been in the audience. The people were shocked – they had never seen someone conduct himself with so much authority!
They shouldn’t have been surprised – Moses had predicted that someone would come with an incredible amount of authority, and now, Yeshua the Messiah, was standing in the synagogue before them.
God has strong words for those who do not listen to his Words. Verse 19: “If anyone does not listen to my words that the prophet speaks in my name, Imyselfwillcallhimtoaccount.”
God is talking about eternal punishment in hell. That’s how God calls people to account.
The Blood Avenger
It is written in Deuteronomy 19:11-13, “But if a man hates his neighbor and lies in wait for him, assaults and kills him, and then flees to one of these cities, the elders of his town shall send for him, bring him back from the city, and hand him over to the avenger of blood to die. Show him no pity. You must purge from Israel the guilt of shedding innocent blood, so that it may go well with you.”
There are a few important principles that are the heart of this system of cities of refuge and blood avengers.
First, the principle that intentional sins are not covered by the Levitical sacrificial system.
Second, any sin NOT covered by the sacrificial system requires the blood (the life) of the criminal as payment.
IF a sin can be atoned by means of an animal sacrifice, and the Torah defines this, with some additional personal compensation paid to the victim the perpetrator, they can be forgiven by the Lord and by the community.
BUT when a crime was committed where the Law of Moses requires the execution of the perpetrator, then a crime exists for which atonement and forgiveness is not possible. This crime falls outside the ability of the God-ordained sacrificial system to save you.
Murder and idolatry are such a crime. You cannot commit either of these crimes and then atone for them by means of a sacrifice. Instead, the price is your own blood (your own life).
Remember this rule about blood: Only INNOCENT blood can atone for sin. There are Bible teachers who teach that in the Bible era when a murderer has his blood spilled, the Lord accepted this as a form of atonement. This is not true. The blood of the guilty can NEVER atone.
Blood spilling has two major aspects:
The blood of the GUILTY person is required by God as a price to be paid, for sin.
The blood of the INNOCENT is required to atone for the sins that CAN legally be atoned.
In an animal sacrifice, the sinner’s guilt is transferred to, and laid upon, the innocent, sacrificial animal symbolically. When the blood of the innocent animal is spilled, it serves both as a substitute for the required price of the blood (the life) of the guilty party, and it is the required blood of the innocent as a means of atonement (forgiveness) for that same guilty party.
The goel (the blood avenger) in God’s economy is not doing anything wrong; he is acting as God’s agent to satisfy God’s justice of taking the life of the guilty as payment.
At the same time, no atonement or forgiveness before the Lord is possible because of the deliberate nature of the sin. Only Yeshua’s blood CAN make atonement for intentional sins. The sacrificial system was not designed for that purpose.
Yeshua is a safe haven, a city of refuge, from the blood avenger even for the premeditated murderer. That is why the Messiah’s sacrifice is superior to the animal sacrifices. This atonement of sins is not automatic. You must declare with your mouth and believe in your mind that Yeshua is Lord and Savior.
You are telling the Father that you are accepting the sacrifice of Yeshua to atone for your sins, intentional or unintentional. There is another important requirement: you must confess and sincerely repent of your sins. One without the other is not effective. The people in the Tanakh needed the same requirement of sincere repentance to be effective as well.
I explained these principles of blood and sacrifice for this reason: the Brit Hadashah did NOT nullify the teaching of the Tanakh in regard to the blood avenger.
It is written in Hebrews 10:26:27, If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God.
In the Levitical sacrificial system deliberate, intentional, sins did not receive atonement. In the same pattern, even though Yeshua can rescue you from deliberate sins that the sacrificial system could not, there comes a point when the Father decides.
Since you know the truth that Yeshua is your Lord, and you NEED to be saved, but keep on sinning intentionally, then your repentance must NOT be sincere. Therefore, even Yeshua’s blood cannot atone for you. All that exists in that circumstance is judgment and the raging fire of our eternal destruction. God has always been the ultimate blood avenger.
Two interesting things said in verse 13 ends the matter of murder and the goel.
First, the murderer is to be shown no pity and
Second, by executing the murderer, the blood of the innocent victim is purged from Israel.
By saying “no pity,” Adonai makes it clear that a murderer is never to be spared out of love, or a feeling that the penalty is too harsh for the crime.
Adonai understands that the murderer may have people who love him. He also understands that the love by a family or a community might cause them to pity him and commute his sentence. This process is forbidden.
Why?
It is because of a never-changing God-principle encountered in numerous Torah passages.
The shedding of innocent blood of a murder victim creates blood guilt upon the entire community. This blood guilt rests upon the entire community and is lifted only when the perpetrator’s guilty blood is shed in payment. This provision has never been annulled. It still exists today.
Shalom
기도 / 涓潔
기도는 겸손으로 시작하여
자신의 무력함을 고백하며
주님께 항복하는 체험이며
성삼위 하나님과 춤추듯이
그손에 이끌리는 삶입니다.
The prayer of a Christian is not
an attempt to force God’s hand,
but a humble acknowledgment
of helplessness and dependence.
- J. I. Packer
그리스도인의 기도는 하나님의
도움의 손길을 강요하려는
시도가 아니라 자신의 무력함과
하나님만 의존해야 하는
존재임을 인정하는 겸손함입니다.
- J. I. 패커
- - -<>- - -
성도는 누구인가? / 涓潔
성도는 거룩한 하나님의 사람
매순간 거룩한 언행심사 아멘
모든것 은혜로 살아가는 성도
날마다 주님과 죽고사는 존재
새로운 피조물 성령인도 순명
A man is not a Christian
unless he can say with Paul,
I am what I am by
the grace of God.
- Martyn Lloyd-Jones
바울과 같이
'나의 나 된 것은
하나님의 은혜'라고
고백할 수 없는 사람은
그리스도인이 아닙니다.
- 마틴 로이드 존스
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보낸사람: Ron Warren
받는사람: Young Sik Son
날짜: 21.08.13 04:10 GMT +0900
제목: Parsha Shoftim ("Judges")
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