Beth Elohim Messianic Synagogue
Parashah #18: Mishpatim (Rulings) Sh’mot (Exodus) 21:1-24:18
Haftarah: Yirmeyahu (Jeremiah) 34:8-22; 33:25-26
B’rit Chadashah: Hebrews: 9:15-22; 10:28-39
I am beginning this commentary with a couple of definitions because we must understand what words like laws and rules mean and the context of the narrative before we can understand the import of the narrative in which they are used. This also applies to the terms commands and commandments. There is often confusion about the 10 Commandments given at Mount Sinai and all of the additional commands throughout G-d’s Torah, many of which no longer apply due to the destruction of the Temple.
Our parashah begins “These are the rulings you are to present to them.” This is Adonai speaking to Moshe.
We should ask ourselves, what is the difference between a law and a rule? A law is a formal standard of conduct established by a governmental body, in this case G-d, that applies to everyone within a certain jurisdiction. In the context of G-d’s Torah, the entire universe is within his jurisdiction. Laws provide the official legal framework for society or in this case, the world’s people.
Laws are designed to maintain public order. People need boundaries that are consistent, never changing, unlike what we see in today’s world. Without laws, man has no boundary lines, no knowledge of sin. If we try to tell someone that Yahshua died for his sins and that he need no longer live in spiritual bondage, he has no idea what you are talking about if he has never been taught the meaning if sin and spiritual bondage. He has no idea what he has the potential to be saved from through repentance once he knows what sin is and the cost Yahshua paid to atone for our sins. Once he understands the “house rules” of G-d, he will learn what he may be saved for. Ray Comfort stated the criticality of teaching G-d’s Law and not a Grace-only gospel which does not exist. He said in his 1993 book entitled The Ultimate Deception:
“When I speak of the use of the Law in evangelism, I am not speaking of a mere casual reference to it, but as the backbone of Gospel presentation. Its function is to prepare the heart for Grace, as it did for David through Nathan. The Law is the rod and staff of the shepherd to guide the sheep to himself, as the net is to the fisherman, and the hoe to the farmer. It is the ten golden trumpets that prepare the way for the King. It makes the sinner thirst for righteousness that he might live.”
Without the law there can be no knowledge of sin. Without G-d’s Law, there can be no order, no love for what is right and holy according to G-d who created us, no respect for others, no direction.
A rule as defined in G-d’s Torah rulings are guidelines or instructions established by a private organization, a specific group, or an individual. In the context of our parashah, the rulings discussed were established by G-d for the Israelites as a separate people, with the rulings more narrowly defined than G-d’s Law.
On the other hand, “Torah” in the Hebrew Scriptures is much broader than rulings, statues, or legal codes. It signifies G-d’s instructions, teachings, and direction. As I said previously, without G-d’s Law, there is no direction. The Dead Sea Scrolls include significant portions of G-d’s Torah, validating the consistency of G-d’s Word throughout the centuries.
Commands often reference direct instructions from G-d that demand obedience compared to rulings that were “presented” to the Israelites in Exodus 21:1. Commands function as spiritual and moral mandates intended to shape the character of G-d’s people in line with being set apart and holy.
Unfortunately, there are several translations of the word translated in the Complete Jewish Bible as “rulings.” This causes much confusion when we are seeking to understand the context of the word and the narrative in which it is written. For example, in Ellicott’s Commentary, the word is translated as judgments. In Benson’s Commentary, the word law is used. If we go back to earlier translations we find that the word ordinances is used in the Septuagint. The Interlinear NIV Hebrew-English Bible uses the word laws.
So why is this background research important? If we choose to use the translation of Exodus 21:1 with the word law, it presents a distinct difference than using the term rulings as I explained in the beginning of this commentary. With a desire to understand G-d’s Word as accurately as possible centuries after its original writing estimated at around the eighth century BCE according to http://www.biblicalarchaeology.org , we must prayerfully and diligently sift through mistranslations, attempts at Church Replacement Theology, omissions, and additions to G-d’s Torah to glean as many pearls of knowledge and instruction within it.
To put the narrative into context, we must also examine what was happening to the Israelites at this time. They had just “experienced” G-d through lightning, thunder, and a smoking mountain, none of which they had ever experienced. They were given the 10 Commands symbolizing a marriage contract between G-d and the people. They accepted as written in Exodus 24:7. The Israelites were transitioning from a nomadic lifestyle to a more structured society, needing specific guidelines for communal living.
By G-d telling Moshe to present rulings to the Israelites indicates a transition from the 10 Commands to a more detailed set of rulings/laws/ordinances known as the Covenant Code. This verse introduces a collection of civil, moral, and ceremonial rulings/laws/ordinances intended to govern the behavior of the Israelites and promote social fairness, justice, and social order. We can easily understand the result of a society that disregards any form of accountability for unlawful behaviors. I submit the reason is that G-d’s laws have been ignored and replaced with secular humanistic teachings that reject any definition of right or wrong.
Indeed, in an expanded spiritual perspective, Exodus 21:1 the verse emphasizes the importance of a Theocracy with G-d as its source in providing guidance in establishing a just society. Each ruling/law/ordinance provides protection for the vulnerable, promotes righteousness, and the general welfare of the community. By presenting these rulings to the people, Moshe underscores the importance of personal accountability and obedience to G-d’s commands which is an unchanging requirement for those who want to be included as the Bride of Yahshua described in the book of Revelation 19:7.
Haftarah: Yirmeyahu (Jeremiah 34:8-22; 33:25-26
In this week’s haftorah, Jeremiah describes the punishment that would befall the Jews because they continued enslaving their Hebrew slaves after six years of service–transgressing the ruling discussed in the beginning of this week’s Torah reading. This narrative shows us that the rulings are not an option just because they are not called commands. Remember that rulings are an “extension” of the commands of G-d just as the B’rit Chadashah is an extension of sorts of the Old Testament. Just as G-d’s commands were not abrogated with Yahshua’s execution, the Old Testament was not “overwritten” with what is correctly called the refreshed, renewed covenant versus the misnomer “New” Testament.
King Zedekiah made a pact with the people according to which they would all release their Jewish slaves after six years of service–as commanded in the Torah. Shortly thereafter, the Jews reneged on this pact and forced their freed slaves to re-enter into service. G‑d then dispatched Jeremiah with a message of rebuke: “Therefore, so says the Lord: You have not hearkened to Me to proclaim freedom, everyone to his brother and every one to his neighbor; behold I proclaim freedom to you, says the Lord, to the sword, to the pestilence, and to the famine, and I will make you an object of horror to all the kingdoms of the earth.” The haftorah then vividly depicts the destruction and devastation that the Jews would experience.
This haftorah concludes with words of reassurance: “Just as I would not cancel My covenant with the day and night and I would not cancel the laws of heaven and earth, so too I will not cast away the descendants of Jacob . . . for I will return their captivity [to their land] and have mercy on them.” Similarly, the second giving of the 10 Commands of G-d found in Exodus 34 were also given for two reasons. The first was to show the people that G-d was fully aware that they and we would stumble and fall at times but that He will not abandon us or forsake us. The second reason was and is to convey to the people that He means business. The commands stand and are to be heard, internalized, and followed as encompassed in Deuteronomy 6:4-11.
B’rit Chadashah: Hebrews 9:15-22; 10:28-39
I am concentrating on Chapter 10 for this commentary. This narrative reiterates the outcome for those who choose of their own free will to reject G-d’s Torah/instructions. This is the sin of blasphemy which will not be forgiven. Those people in the Old Testament times who disregarded the Torah of Moshe given by G-d were ordered to be put to death without mercy on the word of two or three witnesses. How much worse will the punishment be for those who blasphemy against the Holy Spirit [trampled underfoot the Son of G-d]; who has treated as something common the blood of the covenant which made him holy; and who has insulted the Spirit, giver of G-d’s grace! For the One we know is the One who said, ‘Vengeance is my responsibility; I will repay,’ and then said, ‘Adonai will judge his people.’ It is a terrifying thing to fall into the hands of the living God.!”
We are encouraged to hold out that we may receive the promise of eternal life, to keep trusting through whatever we are allowed to go through in this life, being confident of what we hope for, convinced about things we do not see (Heb. 11:1).
The subject of the disposition of those who choose to disregard G-d’s Torah and the encouragement for those who hold out until Yahshua’s return is reiterated in the book of Revelation:
22:11 “Whoever keeps acting wickedly, let him go on acting wickedly; whoever is filthy, let him go on being made filthy.
Also, whoever is righteous, let him go on being made holy.”
22:12 “Pay attention!’ [says Yahshua,] I am coming soon, and my rewards are with me to give each person according to what he has done. I am the Alef and the Tav, the first and the Last, the beginning and the End.”
As Messianic Jewish believers we are encouraged to persevere in our faith and conduct through whatever trials may be in G-d’s will for our growth and strength. We don’t usually think of suffering as a good thing but it can build character and patience just as Sha’ul (Paul) states in Romans 5:3-4 and in the book of Peter (5:10, and Philippians 1:29 to name a few reference verses. It is often during times of great stress that we are brought closer to G-d, that we feel his presence more clearly. Knowing that He is with us even in times of suffering and that one day He will return to put an end to all pain and sorrow helps us build our faith and our relationship with him (Rom. 5:3-5).
G-d’s Torah gives us a choice between two life-style directions. We must remember to always take the high road, the narrow road that leads to life. We are told in Matthew 7:14 that “only a few find it” so we know that the whole world is not going to be saved. The narrow road is often a lonely one. The more Torah observant one becomes, the more separated from the world one becomes. However, we cannot know who we may encounter on our walk through our earthly race and who may be affected by our lifestyle testimony.
G-d reassures us that he will never leave or forsake us (Deut. 31:6; Hebrews 13;5; Joshua 1:5; Matt. 28:20; John 14:18; Psalm 37:25; Isaiah 41:10. This is not a passing promise. The phrase emphasizes that G-d’s faithfulness is unwavering, no matter what our challenges. It is a reminder that we are never alone, that we are to “be still and know that I am G-d” (Psalm 46:10).
We need to keep climbing, never look back, and keep our eyes on the prize. Following G-d’s commands, rulings, statutes, and ordinances out of love, and repentance through the blood of Yahshua is the formula that will allow us to win the ultimate prize of an eternity with the G-d of Avraham, Yitzchak, and Ya’akov. Amein!
Shabbat Shalom,
Rabbi Tamah Davis-Hart