FIRMNESS WITH IDOLATERS, WITH JUDGES, AND WITH THE KING Chapters 17 and 18 deal with the principles to which the principal leaders of the people at that time: the king, the priest, and the prophet, are committed. Idolatry was characterized by fun and abominations; whereas the worship of the true God was characterized by seriousness, together with repentance. The former produces a temporary joy that would never satisfy the soul; whereas the later produces an inner joy. God, with His love for His people gave them the feasts, in order to transform their life into a perpetual joy in the Lord. Yet that would not be realized through slothfulness in observing the commandments of the Lord. That is why He speaks firmly of three things: punishment for idolatry; submission of the judges, in the spirit of obedience, to the holy collective system; and the king’s commitment to the divine commandment. 1. Punishment for idolatry 1-7. 2. Submission of the judges to the system 3-18. 3. Commitment of the king 14-20. 1. PUNISHMENT FOR IDOLATRY “You must not sacrifice to the Lord your God an ox or a sheep that has a defect; anything seriously wrong; for that is abhorrent to the Lord your God” (Deut. 17:1) Having previously proclaimed that the true and perpetual joy is in the attachment to the holy God, and in entering with Him into a perpetual covenant. It is fitting for the believers, not only to become holy, as He is holy (Leviticus 10:44), but also not to offer a sacrifice that has a defect. As God is holy, the sacrifice of reconciliation should be also holy with no defect, being a shadow of the Lord Christ who is without blame; in order to grant His people the holy life. Every ox or sheep with a defect, offered to the Lord, is not only unacceptable to Him, but would be counted as abhorrence and a sin; as in it, there is an insult to the true sacrifice that is without blemish. On the tongue of the last prophet of the Old Testament, God warns His people against offering a sacrifice with a defect, saying: “When you offer blind animals in sacrifice, is that not wrong? And when you offer those that are lame or sick, is that not wrong?” (Malachi 1:8). “If there is found among you, in one of your towns that the Lord your God is giving you, a man or woman who does what is evil in the sight of the lord your God, and transgresses His covenant by going to serve other gods and worshipping them – whether the sun, the moon, or any of the host of heaven, which I have forbidden – and if it is reported to you or you hear of it, and you make a thorough inquiry, and the charge is proved true that such an abhorrent thing has occurred in Israel, then you shall bring out to your gates that man or that woman who has committed this crime and you shall stone the man or the woman to death” (Deut. 17:2-5) As idolatry is considered as a great crime, being treason against God, against the holy congregation, and against man himself. Its punishment is stoning to death. Idols since the old days concentrated more on worship of the sun and the stars; then turned to the statues that carried one way or another, the figures of men, beasts, birds, or reptiles. The danger of this sin is that who practices it would not rest until he entices others to follow his lead. It is like a plague that propagates to infect a 7 multitude. Some believe that mentioning the worship of the sun indicates that the book is written in the days of Assyria. Yet, this ancient worship goes back to times long before the days of the prophet Moses, to the Sumerian times1. Some believe that worship of the sun started in the days of the tower of Babel, when the people, fearing that God might send another great flood on them, they resorted to the sun, on the assumption that it would never send a flood. They did not realize that the sun has a role in the fall of rain and the occurrence of floods, through the evaporation of water to form clouds in the sky, that eventually fall in the form of rain2. They worshipped the sun, the moon, and the stars, counting them as friends of man; they worshipped them and denied their Creator. Why idolatry is considered as a great crime? (1) It represents a direct rebellion against God, who has forbidden it. If rebellion against the temporal king is counted as a great crime, how much more should the rebellion against the King of kings?! (2) It is evil in the sight of the Lord: “It is evil in the sight of God, and transgresses His covenant” (2). He hates it and would never stand it, as it represents replacing Him by His creation. (3) It bears treason against the covenant with God. It is a kind of matrimonial treason. It breaks the spiritual matrimonial bond between God and His believers. (4) It is an abhorrent thing in Israel (4). If God has chosen that people become His own, holy, and dedicated to Him; consummate His divine will; and be provided with His divine mysteries; If they divert to idolatry, their sin would be counted more serious than that of other peoples. It would be abhorrence! What is the statute of falling to idolatry? (1) Thorough inquiry; Because of the seriousness of this sin, a person should not be punished for mere suspense; but a thorough inquiry should be made. “And if it is reported to you, or you hear of it, and you make a thorough inquiry, and the charge is proved true that such an abhorrent thing has occurred in Israel” (Deut. 17:4) With the care of the Law for the holiness of the people of the holy God; yet the reputation of no one should be slandered or he should be unjustly oppressed. Every man should be considered innocent until he is proved guilty after thorough inquiry; and then he should be dealt with accordingly. In the last chapter we saw how the Law cared for setting judges characterized by justice and impartiality. The present chapter requires that judges should be capable of thorough inquiry of the cases, lest someone might fall under oppression. If “the ordinances of the Lord are true and righteous altogether” (Psalm 19:9), the judge, as God’s deputy, is committed to be clothed with justice in non-partiality. As the poor man might not find someone to give him justice anywhere, it is fitting for him to resort to the house of God, where he will find the Lamb of God who presents the spirit of righteousness, together with mercy and compassion. Yet, even there, many people are offended in their faith because of the partiality they find in the men of God. (2) No innocent man should be harmed under the pretence of defending the glory of God: “On the evidence of two or three witnesses the death sentence shall be 1 J. A. Thompson: Deuteronomy, 1973, p. 201,202. 2 J. Vernon McGee: Deuteronomy, ch 17. 8 executed; a person must not be put to death on the evidence of only one witness. The hands of the witnesses shall be the first raised against the person to execute the death penalty, and afterwards the hands of all the people. So you shall purge the evil from your midst” (Deut. 17:6, 7) (3) The punishment of idolatry is to be stoned to death; whether it is a man or a woman; as the woman’s weakness should not be an excuse for such a sin. (4) Stoning shall be done at the gate of the town. In other situations it was done outside its walls (Nehemiah 8:1; Acts 7:58; Hebrew 13:12). And during the wandering in the wilderness, it was done outside the camp (Leviticus 24:14; Numbers 15:36). The hands of the witnesses were the first to be raised against the person to be stoned for the following reasons: a. As long as the sin is public, or could be made public; the punishment should be done that way. b. In order that it would be a lesson to everyone in the town. c. Being the first to stone, the witnesses could not be justified before their conscience in case they are false witnesses; to let them feel that they have killed someone unjustly with their own hands. According to the old Law, whoever disobeys the priests was to be expelled out of the camp, stoned by the people, or had his head cut, to atone for his transgression by his blood. Now, such a person is to be severed by the sword of the Spirit; or expelled from the Church, and torn to pieces by the demons1. St. Jerome d. The literal translation of the Hebrew text is “The dead man dies;” “a man of death” (1 Kings 2:26); or “a son of death” (1 Samuel 20:31). As if the verdict of death is nothing strange, for by his evil deed, he actually became a son of death and in its hand; and as though stoning him would only reveal death that has dwelt in his soul. 2. SUBMISSION OF THE JUDGES TO THE SYSTEM The judicial job is not an honor that a judge acquires for himself; but it is a commitment and a responsibility. That is why the following principles were set: (1) A judge should not act in something he doubts; or in which he finds some difficulty to make a decision. Before his conscience, he is committed to send to a higher level of justice, with more experience: “If a judicial decision is too difficult for you to make between one kind of blood-shed and another, one kind of legal right and another, or one kind of assault and another – any such matters of dispute in your towns – then you shall immediately go up to the place that the Lord your God will choose, where you shall consult with the levitical priests and the judge who is in office in those days; they shall announce to you the decision in the case. Carry out exactly the decision that they announce to you from the place that the Lord will choose, diligently observing anything they instruct you” (Deut. 17:8-10) ‘Jethro,’ Moses’ father-in-Law advised him to concentrate only on the major and difficult cases (Exodus 18:13). And after the death of Moses, some persons were found eligible as men of God to bear the same role, like Nathaniel, Deborah, and Gideon. Sometimes that position was given to the high priest, like ‘Eli’ (1 Samuel 1); or to an assembly of priests and Levites who served the Sanctuary. (2) It is fitting for the judge to be humble and a knowledge-seeker; he should be committed to submit to those who are of more experience, and of higher rank: 1 St. Jerome: Letter 14:8. 9 “You must diligently observe everything they instruct you. You must carry out fully the Law that they interpret for you or the ruling that they announce to you; do not turn aside from the decision that they announce to you, either to the right or to the left. As for anyone who presumes to disobey the priest appointed to minister there to the Lord your God, or the judge, that person shall die. So you shall purge the evil from Israel. All the people will hear and be afraid, and will not act presumptuously again” (Deut. 17:10-13) The Law requested the appointment of just judges, as a sign of the bond between the people and the just God. As to the difficult cases that the local judges could not handle, these are taken up to the Levitical priests or to the judge at the temple; namely to the supreme judicial level; and whoever disobey their decision would be put to death (17:8-13). The second book of Chronicles tells us about what King Jehoshaphat did when, after he appointed judges in all the cities of Judah, he set a higher judicial body in Jerusalem: “In Jerusalem he appointed certain Levites and priests and heads of families of Israel, to give judgment for the Lord and to decide disputed cases” (2 Chronicles 19:8); and said to them: “Consider what you are doing, for you judge not on behalf of human beings but on the Lord’s behalf. He is with you in giving judgment.” Now, let the fear of the Lord be upon you” (2 Chronicles 19:6-7). It is fitting for men to be careful while walking in between the fire and the water, so as not to either drown or be burned. And it is fitting for us likewise to control our steps in between the apex of pride and the whirlpools of slothfulness; as it is written: “Do not turn aside, either to the right or to the left.1” St. Augustine It is fitting for the judge to obey the judge senior to him; or else he would be stoned to death, to become an example to the whole people. The offense here may seem simple, and does not warrant such a punishment. But, as the offender is in a leading position, his faults are magnified. As it is fitting for others to obey him, he is committed, in his turn, to obey his superiors. God does not accept for a leader to be arrogant or stubborn. 3. COMMITMENTS OF THE KING (1) He has to be a believer. “When you have come to the land that the Lord your God is giving you; and have taken possession of it and settled down in it, and you say: ‘I will set a king over me, like all the nations that are around me,’ you may indeed set over you a king whom the Lord your God will choose. One of your own community may you set as a king over you; you are not permitted to put a foreigner over you, who is not of your own community” (Deut. 17:14, 15) Surrounded by several nations with great and strong kings, the people covet to have a king of their own. The prophet Moses, with the spirit of prophecy, and through his experience with his people, realized that once they settle down in the Promised Land; instead of being proud of God’s leadership as their king, they would ask for an earthly king, coveting what the nations around them have. This is the ways of the natural, and not of the spiritual man, to seek the apparent glory, and not the beauty of the inner one. Even after experiencing evil kings, when the Lord Christ came, they rejected Him. They wished for an earthly king to liberate them from the Romans, and to bring them temporal authority. Moses, with the spirit of prophecy, spoke of the king, coveted by the people, 1 St. Augustine: Letter 48:2. 10 400 years after his departure; according to the lust of their hearts, and not according to the mind of God, “They made kings, but not through Me; they set up princes, but without My knowledge” (Hosea 8:4). That is why he confirms here: “You may indeed set over you a king whom the Lord your God will choose” (15). It is obvious from the way this was written, that the royal system has not yet appeared in Israel, and its appearance seemed remote and even unacceptable. Moses, in his reluctance to set kings over Israel, was not in this less that what the prophet Samuel felt, when the people requested from him, saying: “Appoint for us a king to govern us, like other nations” (1 Samuel 8:5). Displeased by what they said, Samuel warned them, saying: “In that day, you will cry out because of your king, whom you have chosen for yourselves, but the Lord will not answer you in that day” (1 Samuel 8:18). “But the people refused to listen to the voice of Samuel; they said, ‘No, but we are determined to have a king over us” (1 Samuel 8:19). With the spirit of prophecy, the prophet Moses knew that the people will insist on setting a king over them like other nations; and the talk here came to set the broad lines of the commitments of the king. God did not promise them a king, nor commanded them to choose one; but the Law came to set a system, and to reveal certain features of the future king. God desired to have those people as His own, and wished for them to be distinguished from other peoples. He desired to refer them to Him, being their king. But, if they coveted to have a king, He would allow them to do, on condition that he should realize the will of God; and should be a shadow and a symbol of the King Messiah. The Law set the statutes concerning the royal system, that if they sought a king; he has to be through the choice of God Himself; from the people of God; and not a foreigner, chosen because of his might, his exalted possibilities, or his strong personality; for fear that he may divert the people toward idolatry and foreign gods; and may lead the people astray toward unclean and unfitting practices. That is why the king should be a believer, bearing a symbol of the true King, the Savior Messiah. As being a believer, he would long to realize, not his own will, but that of the heavenly King, the King of kings. Requesting from them not to choose a foreigner, it is obvious that the Law has given the people the right to choose the king; and it is also obvious that the commandment here confirms the people’s commitment of positive work to choose the king (and subsequently all the leaders). It is the right of every man to contribute in choosing the believing leader who walks with the spirit of the Lord. That is why the apostle Paul, in his epistles, concentrates on being particular in choosing the deacon, the priest, and the bishop (1, 2 Timothy and Titus). In his work ‘On Priesthood,’ St. John Chrysostom says: [Those referred to Christ, destroy His kingdom, more so than His enemies and His adversaries; when they choose the unworthy for the ministry1.] [It is not enough for them to apologize for not having enough knowledge of his person; because that would make their responsibility more serious! What they count as a justification would make their position worse. If they intend to purchase a slave, would they not let a physician examine him first; ask the seller for a warranty; and would they not inquire about him from the neighbors? They may still, even ask for some time to put the slave under probation! Should they not be more particular and careful in choosing someone for such a great position? 1 The author: Pastoral Love, Alexandria 1965. p. 230 (in Arabic). 11 If he inquired about him, and yet chose him despite his prior knowledge of his unworthiness; in case of any future accusation against the one chosen, he, who contributed in choosing him, would be more responsible, and subsequently more severely punished1.] St. Jerome says: [In these days, many build churches with marble walls and pillars, glittery golden ceilings, and altars adorned with precious stones; yet they give little care, when it comes to the choice of the ministers of God2.] (2) The king should avoid anything that may alienates him from God: It is fitting for the king to harbor the spirit of humility; and not to be like the kings of the surrounding nations (16, 17). He should not be preoccupied with what may deprive him of the holy pious life, like the love of vainglory, the carnal pleasures, and the love of wealth. “He must not acquire many horses for himself, or return the people to Egypt, in order to acquire more horses, since the Lord has said to you, ‘You must not return that way again” (Deut. 17:16) It is fitting for the king to realize that the nation is not there for his sake, but he is there for the nation’s sake. He should not do what is for his own luxury and glory; but what is for the good of the congregation. It is fitting for the king not to bring the people back to servitude, out of which they came; namely, from the land of Egypt; as that way should be completely closed. The people should live with the spirit of freedom, and not with that of servitude. Returning the people to Egypt does not merely imply dispatching some persons to purchase horses for him; but transforming the life of the king himself into a tyrant who dedicates the people’s talents on his account; for his own wealth and glory. Man often tends to go, with his heart and mind, back to the old land of bondage, like when the Hebrew people in the wilderness yearned to return to Egypt to eat the parsley and onions, and to smell the pots of meat. The heart of man often goes back to the works of the corrupt old man, instead of enjoying those of the new man, made in the image of his Creator. It is fitting for the believer not to go back with his heart with that of the wife of ‘Lot,’ who turned into a pillar of salt; but to have before him the gate of hope in the future life; and to say, together with the apostle Paul: “This one thing I do; forgetting what lies behind and straining forward to what lies ahead. I press on toward the goal for the prize of the heavenly call of God in Christ Jesus” (Philippians 3:13, 14). By such a joyful futuristic look, our heart would not turn back to the past; to what has already passed and came to an end; but to be happy with the days that passed and with the end of every year; rejoicing in the present, and setting forth toward the future with the spirit of glorious joy. We can take the horse to be a symbol of the worldly possessions, or to any kind of honor, on which we proudly lean; wrongly assuming that, the higher we go, the more secure we become! Shouldn’t we realize that the higher we get, the heavier and more violent would be our fall?! How would security be realized? It would not be through power, authority, honor, glory, or horses!3 St. Augustine Origen believes that the horses refer to the devils who fell down from heaven because of their pride; those who said: “I will ascend to the tops of the clouds. I will make myself like the Most High” (Isaiah 14:14). 1 The author: Pastoral Love, Alexandria 1965. p. 230-231 (in Arabic). 2 The author: Pastoral Love, Alexandria 1965. p. 233 (in Arabic). 3 On Ps. 33 (32). 12 When Pharaoh rode his horses, he perished; so did his people. That is why; the Law confirmed that Hebrews should not possess horses. Remember that king Solomon did not get his horses from Jerusalem or from Judea; but purchased horses from Egypt (2 kings 10:28). Horses were sold in Egypt. “Some take pride in chariots, and some in horses; but our pride is in the name of the Lord our God” (Psalm 20:7). Our Lord also have horses; but beside this He has shining mountains; whereas the mountains of the devil are full of darkness1.” In the book of Psalms it is written: “The war horse is a vain hope for victory” (Psalm 33:17); and somewhere else in the Holy Bible it came: “ horse and rider he has thrown into the sea” (Exodus 15:1). The commandment to the king of Israel was not to acquire many horses (Deut. 17:16)… I think that horses are the human sinners, and their riders are the demons that override the wicked… Whoever turns into a persecutor is a horse; and the devil is his leader who strikes us with a spear. The horse runs and the devil strikes with the spears. Its rider drives the horse against its will to a state of agitation2. St. Jerome The king is not forbidden to ride horses, although the King of kings, in His humility, entered into Jerusalem riding a donkey and a colt. He is forbidden from over-using the horses in a kind of vainglory; or, with many horses, some men unworthy of honor, would abuse their position in the royal palace; as it is written: “I have seen slaves on horseback, and princes on foot like slaves” (Ecclesiastes 10:7). God fears that the king would probably take pride in his personal power and military possibility; as it is written: “Some take pride in chariots, and some in horses; but our pride is in the name of the Lord our God” (Psalm 20:7); and, “The war horse is a vain hope for victory; and by its great might it cannot save” (Psalm 33:17); and, “Assyria shall not save us; we will not ride upon horses” (Hosea 14:3). As Egypt has been the source of exporting horses to Canaan (1 Kings 10:28, 29); God did not wish for them to acquire many horses, for fear that they would accordingly enter into too many commercial dealings with Egypt, something that would probably get them to yearn for the gods of Egypt, like the calf of Ibis; as they previously did in the wilderness, when they made for themselves a golden calf and worshipped it. The king is committed to trust in the Lord, and to walk according to the commandments of His covenant (18-20). It is fitting for him to realize that he, in turn, is submitted to the heavenly King. The king should not assume that he is above the Law or the divine statutes; or, that in the sight of God, he is greater than those submitted to him. As far as carnal lusts are concerned, it was said that a king “must not acquire many wives for himself, or else his heart will turn away” (17). That was what king Solomon fell in: “He loved many foreign women along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hitite women… Solomon clung to these in love… For when Solomon was old, his wives turned away his heart after other gods, and his heart was not true to the Lord his God, as was the heart of his father David” (1 kings 11:1-6). He warned the king against the love of wealth: “Also silver and gold he must not acquire in great quantity for himself” (17); as the love of wealth would probably make the king press on the people for his own benefit; in which King Solomon also fell (1 Kings 12:4). The love of wealth may also make the king trust his possibilities 1 On Ps. hom. 9. 2 On Ps. hom. 56. 13 and capabilities, and not the arm of the Lord. It is said: “Put no confidence in extortion, and set no vain hopes in robbery; if riches increase, do not set your heart on them” (Psalm 62:10). David collected gold and silver (1 Chronicles 29:4); yet he did not collect them for himself or his own family, but for the ministry of God and the people of God. (3) The king should commit himself to the divine commandment: “When he has taken the throne of his kingdom, he shall write for himself a copy of this Law in a book from the one before the priests, the Levites. It shall be with him and he shall read it all the days of his life, that he may learn to fear the Lord his God, and be careful to observe all the words of this Law and these statutes, neither exalting himself above other members of the community nor turning aside from the commandment, either to the right or to the left, so that he and his descendants may reign over his kingdom in Israel” (Deut. 17:18-20) It is fitting for the king to be, before anything else, a man of the Holy Bible; a man of the word of God; loving the divine word. It is fitting for him to be a diligent student in his study of the word of God; to walk in the spirit of obedience of the divine commandment; to bow his heart with the spirit of love before God who set him a king; and before His people. God will grant him success in everything. a. Some believe that the copy of the Law that the king should write for himself is the Book of Deuteronomy, which gives commandments and statutes that concern the life of the king and the leaders; not like the Books of Levites and Numbers, that give statutes, which mostly concern rites, ministry, and priesthood. Others believe that the Law here means the five Books of Moses that were kept together in one unit, as a foundation of anything that concerns the religious aspect. b. Although the king must have had more than one copy of the Law, yet he was committed to write with his own hand a copy for himself, once he sits on the throne, if he had not done that beforehand. He had to write his own copy, to be like a renewal of the covenant between God and him. This copy should be written from the one in the hands of the priests, an exact copy of the one kept inside the ark of covenant before the Lord. c. Although the king, most probably, had scribes, whose handwriting was far better than that of the king; yet he still was committed to write his copy by himself; as writing makes the thoughts more steadfast, and gives the chance to the writer to meditate on what he is writing, more so than the mere reading; by which the Law will become printed on the king’s mind. d. The king will learn that, in the affairs of his state, and under all circumstances, there is nothing more important than to sit and be preoccupied by the commandment of God. His heavy responsibilities would be no excuse; nor that there are others who can do this work. e. It is not to write it, then keep it in his desk; he has to read it, not once or twice, but to keep reading it all the days of his life. f. The goal of reading it, is to turn his life into one of piety; to learn to fear the Lord his God; and to realize, that although he has got authority and honor, yet he is committed to bow in fear before the authority of God the Almighty; who is above all and the King of all. g. He is committed to be faithful in executing all the commandments and statutes; and in keeping the Law all the time. h- By the Law, he learns to be humble; and his heart will not be exalted above his brethren. i. His days will become long; namely, fruitful and blessed. 14 AN INSPIRATION FROM THE BOOK OF DEUTERONOMY (Chapter 17) GRANT ME THE SPIRIT OF HOLINESS, JUSTICE, AND AUTHORITY Longing, O holy Father, to set me a saint for Yourself; You Sent for me Your Holy Son to bring me up to You. And offered me Your Holy Spirit to sanctify me completely. Grant me not to offer you what is not fitting for You. But to smell in all my offerings the fragrance of Your holy Son. I wish I had in my depths, no defect or uncleanness. So that my prayers and all my worship would be holy in You. In the old days, idolatry was a major crime, punished by stoning to death. Let Your fiery Spirit work in my heart, to take away all the gods foreign to me. Let no uncleanness have a place in my depths. But let Your Spirit dwell in me, to grant me the spirit of holiness. Grant me, together with the holiness, the Spirit of justice. You set me a judge; so let me judge myself with the spirit of justice. You are the Judge of judges, who judge all men. Grant me the spirit of truth, together with humility. Let Your commandment be my law. Together with holiness and justice, grant me the spirit of authority. You are the King of kings. You set Your people kings; yet not like those of the nations. You have chosen me a king, who carries a spiritual authority. I say to this thought: Go, and it will go; and to that: Enter, and it will enter. Grant me an authority, not to fear sin or the devil or the events. By You, I become a king. By You, my soul will become rich with all blessings. But, will realize the mysteries of Your commandments. Your Law is the constitution of my inner kingdom. From which I shall not turn aside to the right or to the left. It will set for me my royal road.
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