Seder 154: Deuteronomy 23:21-24:18---Justice in Contracts and Loans

 Several of the cases in Dt 23:21-24:18 are about righteousness in matters of promises and contracts.  For example, verses 21-23 of Deuteronomy 23 are about keeping one's word in formal promises made to God.

Deuteronomy 24:1-4 describes a situation where a woman has been divorced a husband and then remarries.  If that second marriage ends, the first husband is prohibited from remarrying the woman.  This case is meant to protect the woman from mistreatment by the first husband.  

This case is best known to Christians from the questions it raised later about what ground for divorce is being referred to in verse 1.  What is the "matter of indecency" mentioned there?  In Jesus' day the two main schools of Pharisees disagreed on how to interpret this verse.  The House of Shammai felt that only sexual immorality was in view here, while the House of Hillel believed that divorce was all right for "any cause."  Jesus was asked for his view, and he basically came down on the side of Shammai.  

A number of the cases in Deuteronomy 24 are about making sure not to take undue advantage of vulnerable members of society.  People in need should not be forced to give up something vital as collateral for a loan, for example (v 6).  Workers should be paid promptly (vv 14-15).  Widowsm orphans, and strangers should not be exploited (vv 17-18).

One principle that raises questions is Deuteronomy 24:16:  "Fathers shall not be put to death because of their children, nor shall children be put to death because of their fathers.  Each one shall be put to death for his own sin."  This is another place where the Torah differs from some other Ancient Near Eastern law codes.  For example, Hammurabi's Code includes this provision:  "If a citizen strike the wife of another citizen .... if the woman dies, they shall execute that man's daughter."  

One may ask about the relationship between Dt 24:16 and Exodus 34:7, which describes God as "visiting the iniquity of the fathers on the children and the children's children, to the third and fourth generation." This latter passage is not saying that God will punish people's descendants for sins of their parents that they are not committing.  Rather, as commentator Douglas Stuart explains, "it describes God's just punishment of a given type of sin in each new generation as that sin continues to be repeated down through the generations."  Current sins do tend to affect future generations.  

Seder 154: Psalm 61---David the Vow-Keeper

 In Psalm 61, David prays for help in a time of trial.  He is worn out by his unspecified ordeal.  "My heart is faint," he says in verse 2.  

He also feels as if he is far away from God.  "From the end of the earth I call to you," he says.  The midrash on Psalm 61 notes God's promises to hear the prayers of his people even when they have gone astray and are in exile---in other words, no matter how far away they are (Dt 4:27-31; Jer 29:12-13).  

He seeks protection from "the rock that is higher than I" (v 2), which may be a reference both to God and to his sanctuary, in light of verses 3-4.  In verse 3, he describes God as a refuge and strong tower.  In verse 4, he expresses a desire to "dwell in your tent forever," a sentiment that reminds us of Psalm 26:8 and Psalm 84:10.  The midrash on Psalm 61 suggests that David hopes he will be in the sanctuary forever in the sense that his psalms would continually be sung there.  

He is confident that God will deliver him, and that he will have the opportunity to express his gratitude by fulfilling the vows he has made in his time of trial (verses 5-8).   

He also prays that his dynasty will continue forever (verses 6-7), which can be seen as a prayer for the fulfillment of the promise of the coming of the Messiah.

Seder 154: Acts 21---Paul the Vow-Keeper

 In a sermon at Church of the Messiah on July 29, 2023, Kyle Kettering explained that the apostle Paul has often been misuderstood.  A major source of misunderstanding, he said, was the influential work of antisemitic German scholars of the late nineteenth and early twentieth century, who saw first century Judaism as legalistic.  Their views have been correctecd by more recent scholarship of the "New Perspective on Paul" and the "Paul within Judaism" schools.     

One statement of Paul's that is often misread is his "all things to all men" statement in 1 Corinthians 9:19-23.  On the basis of this passage, some have characterized Paul as a kind of chameleon, an insincere "people pleaser."  An important corrective to this characterization appears in Acts 21:17-26, where Paul confers with James and agrees to sponsor the Nazirite vows of four men.

Kyle made several points about this passage:

1. James the Just, the brother of Jesus, led the apostolic community in Jerusalem until 62 AD (see Eusebius' Ecclesiastical History).  James had had a personal encounter with the resurrected Jesus, as had Paul (1 Cor 15:7).
2. The messianic community rejoiced at God's work among non-Jews (Acts 17:20).
3. There was also a large movement among Jews.
4. Zeal for the Torah did not conflict, in their minds, with following Jesus.
5. Nothing in the Torah opposes Jesus, and no teaching of Jesus is in opposition to the Torah.
6. Paul keeps his vow and helps others keep theirs.  He places himself under the authority of the Temple.  

Paul later describes himself as a Pharisee (not an ex-Pharisee)and confirms that he remains a faithful Jew (Acts 23:6; 28:17).  The book of Acts supports the idea of a Torah-observant Paul.  He was not a chameleon but a faithful keeper of his commitments.

Seder 154: Isaiah 19---Peace in the Middle East

 During the time when Isaiah prophesied in Judah, the Assyrian Empire was the dominant power in the region.  Assyria conquered the northern kingdom of Israel in 722 BC, and the southern kingdom of Judah contemplated aligning with Egypt against the Assyrians.  

Egypt at that point was led by Cushite rulers.  Would the new Cush-dominated Egypt be able to oppose Assyria successfully?  Should Judah make an alliance with them?  

In Isaiah 18-20, Isaiah gives negative answers to these questions.  Assyria would defeat Egypt and Cush (Isa 19:4; 20:3-6), and the God of Israel was the one ultimately in charge of the situation (Isa 18).  There would come a time when Egypt and Assyria, along with Israel, would worship him (19:16-25).  

At various times through history people have pointed to possible fulfillments of parts of this remarkable prophecy.  Those who built the Jewish temple at Leontopolis in the second century BC believed they were carrying out Isa 19:19. 

Later Athanasius of Alexandria felt he saw the prophecy being fulfilled as Christianity spread through Egypt (See Geoffrey Gorgan's commentary on Isaiah in the EBC series).

The prophecy is to be fulfilled "in that day," a phrase repeated six times in Isaiah 19.  This would indicate that the ultimate fulfillment of the prophecy is eschatological.