Old Testament Reading: Exodus 22:28-23:19

“You shall not revile God, nor curse a ruler of your people. You shall not delay to offer from the fullness of your harvest and from the outflow of your presses. The firstborn of your sons you shall give to me. You shall do the same with your oxen and with your sheep: seven days it shall be with its mother; on the eighth day you shall give it to me. You shall be consecrated to me. Therefore you shall not eat any flesh that is torn by beasts in the field; you shall throw it to the dogs. You shall not spread a false report. You shall not join hands with a wicked man to be a malicious witness. You shall not fall in with the many to do evil, nor shall you bear witness in a lawsuit, siding with the many, so as to pervert justice, nor shall you be partial to a poor man in his lawsuit. If you meet your enemy’s ox or his donkey going astray, you shall bring it back to him. If you see the donkey of one who hates you lying down under its burden, you shall refrain from leaving him with it; you shall rescue it with him. You shall not pervert the justice due to your poor in his lawsuit. Keep far from a false charge, and do not kill the innocent and righteous, for I will not acquit the wicked. And you shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right. You shall not oppress a sojourner. You know the heart of a sojourner, for you were sojourners in the land of Egypt. For six years you shall sow your land and gather in its yield, but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave the beasts of the field may eat. You shall do likewise with your vineyard, and with your olive orchard. Six days you shall do your work, but on the seventh day you shall rest; that your ox and your donkey may have rest, and the son of your servant woman, and the alien, may be refreshed. Pay attention to all that I have said to you, and make no mention of the names of other gods, nor let it be heard on your lips. Three times in the year you shall keep a feast to me. You shall keep the Feast of Unleavened Bread. As I commanded you, you shall eat unleavened bread for seven days at the appointed time in the month of Abib, for in it you came out of Egypt. None shall appear before me empty-handed. You shall keep the Feast of Harvest, of the firstfruits of your labor, of what you sow in the field. You shall keep the Feast of Ingathering at the end of the year, when you gather in from the field the fruit of your labor. Three times in the year shall all your males appear before the Lord GOD. You shall not offer the blood of my sacrifice with anything leavened, or let the fat of my feast remain until the morning. The best of the firstfruits of your ground you shall bring into the house of the LORD your God. You shall not boil a young goat in its mother’s milk.” (Exodus 22:28–23:19, ESV)

New Testament Reading: Romans 9:1–8

“I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen. But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but ‘Through Isaac shall your offspring be named.’ This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.” (Romans 9:1–8, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

Here in Exodus 22:28-23:19, we find more laws for Old Covenant Israel. This set of laws is a little bit different from the previous set. In Exodus 21:1-22:27 we encountered civil laws in the form of case laws. There Israel was told what to do in certain cases. If this happens, then do this… was the predominant pattern. Here in this section, we find imperatival laws. Here the law is presented in the form of a command. The language used here in this section is “you shall…”, and “you shall not…”

I have pointed out to you in previous sermons that this section is also structured chiasticly, meaning that the first part mirrors the last part, the second mirrors the second to last part, and so on. As you know, the previous section which contained case laws was a 10-part chiasm with the emphasis placed at the beginning and the end. This section is a 7-part chiasm, and I think it is right to see that the stress is placed at the center, where it is commanded that even personal enemies be treated in a just way. 

Consider now the structure:

a Responsibilities to God (22:28-30)
(tribute from crops and herds; no other gods)

b Do not eat meat torn by wild animals (22:31)
(do not scrounge for food; God will provide for you as his holy people) 

c Justice upheld (favoritism not to be shown to the poor in a lawsuit) (23:1-3)

d CENTER: Kindness to personal enemies (23:4-5)

c’ Justice, especially for the poor (23:6-9)

b’ Do not eat sabbath year produce (23:10-12)

(leave it for animals; Sabbath rest; God will provide)

a’ Responsibilities to God 23:13-19)

(tribute from crops and herds; no other gods)

So then, you can see that both sections – the one containing case laws, and this one containing imperatival laws – stress that all men and women are to be treated justly, and that includes the weak and vulnerable in society (servants, orphans, widows, the alien and the poor), as well as those considered to be personal enemies. In other words, it did not matter who the person was, what they looked like, how much power or wealth they possessed, or if you liked them – all were to be treated in a way that was right and just. Both sections containing civil laws for Israel have this as their emphasis. 

Furthermore, it seems to me that this second collection of laws that we are considering today effectively sent this message to Old Covenant Israel: you are to do all things in light of God’s existence and of your special covenantal relationship with him. Here I am drawing your attention to the way in which these laws demanded that Israel’s as a society be ever mindful of YHWH and of his special sovereignty over them. 

Allow me to explain by making three brief observations. 

One, this collection of imperatival laws begins and ends with laws pertaining to Israel’s responsibilities towards God. Israel was to honor YHWH in their eating, with the firstfruits of their children, livestock, and produce, with their time, and in worship. They were to appear before God at set times to pay tribute to him. They were to keep the weekly Sabbath day holy. We will look more closely at these laws in a moment. For now, I’m observing that laws pertaining to Israel’s responsibilities to God are addressed first and last in this collection. These laws set the tone for the others. They frame the other civil laws. This is significant, for it is clear that Israel was to uphold justice being ever mindful of God’s sovereignty over them. Later I will argue that this is true for all nations. If a society hopes to understand what is just, to enact just laws, and to uphold justice, it must be mindful of God and of his moral law, the only true and steadfast standard for morality and justice. Israel was to be mindful of God in all things. They were called to honor him in their eating, with their time, and in worship. 

Two, Israel was reminded in these laws of their special position before God amongst all of the nations of the earth. Notice what is said in 22:31: “You shall be consecrated to me. Therefore you shall not eat any flesh that is torn by beasts…”, etc. A consecrated thing is a thing that is set apart as holy or sacred. And here the LORD spoke to Isarel saying,  “You shall be consecrated to me…”, and then particular laws were given. The point is this: Israel was to live being ever mindful of the LORD and of their unique and special relationship with him under the Old Covenant. Some of the laws which God gave to Old Covenant Israel helped them to remember their uniqueness and the uniqueness of their covenantal relationship with YHWH, the one true God, and Creator of heaven and earth. 

Three, in this section the LORD reminds Israel of his sovereignty over them and of their accountability to him. Look at 23:7: “Keep far from a false charge, and do not kill the innocent and righteous, for I will not acquit the wicked.” This theme of sovereignty and accountability is also present in 23:14-15 where the LORD says, “Three times in the year you shall keep a feast to me.” And after naming the Feast of Unleavened Bread he warns, “None shall appear before me empty-handed.” The LORD was sovereign over Israel in a special way, and they were accountable to him in a special way under the Old Covenant. This is true of all nations and all people generally, but it was especially true of Old Covenant Israel. 

Now that I have made the general observation that this collection of civil laws served to remind Israel of the LORD, of his supremacy over them, and of their special responsibility to him as his consecrated people, let us now consider the laws themselves and ask, what did these laws require of Old Covenant Israel? 

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What Did These Civil Laws Require Of Israel?

Firstly, we will consider the first and last set of laws that have to do with Israel’s responsibilities to honor God and to pay him tribute. They are found in Exodus 22:28-30 and then again in 23:13-19.

22:28: “You shall not revile God, nor curse a ruler of your people.” 

The Hebrew word translated as “revile” means to slight, or to treat in a light or trivial way. Israel was to honor God. They were to revere the LORD, see him as weighty and glorious, and live in light of this reality. As I have said, this whole collection of laws does seem to communicate that Israel was to do everything as a  society being mindful of God and his supremacy over them.  

Next, the text says, “nor curse a ruler of your people.” What do these two things – “You shall not revile God, nor curse a ruler of your people” –  have to do with each other? What is the connection? Well, as I have said, this collection of laws does first require that honor be shown to God, and then that justice be upheld among men. This first verse functions as a heading over this entire section. You will notice that this first verse does also correspond to the two sections of the Ten Commandments. What does the first commandment and the first table of the law require? That God be honored as God. And what does the fifth commandment and the second table of the law require? That man be honored as man. And so you can see that the first commandment of this collection of civil sets the stage for what follows. Israel was to honor God as a society, and they were to honor one another. These two concepts are summarized with the words, “You shall not revile God, nor curse a ruler of your people.” 

The fifth of the Ten Commandments says, “you shall honor your father and mother.” We have learned that this requires us to “​[​preserve] the honor, and [perform] the duties, belonging to everyone in their several places and relations, as superiors, inferiors, or equals.” This includes showing honor to those who rule or govern. Israel was to show honor to the poor and vulnerable in their midst. We have just considered this. And now Israel is exhorted to have reverence for God, and in doing so to have respect for those who rule. 

The Apostle Peter may have had this passage in mind when wrote, “Honor everyone. Love the brotherhood. Fear God. Honor the emperor” (1 Peter 2:17, ESV). The words “fear God” and “honor the emperor” do seem to correspond to Exodus 22:28: “You shall not revile God, nor curse a ruler of your people.” 

You know, brothers and sisters, it can be very easy for Christians to fall into the trap of thinking that because a ruler or governor does not act in an honorable way that we are then justified in dishonoring them with our words. It is possible to disagree with an authority figure while still showing honor to them. It is even possible to resist an authority figure (when justified) while still showing them honor. When Peter commanded that the Emporer be honored, he was not referring to an honorable man, but to a man who held a position of honor. 

There is a passage in Acts 23 that is also instructive. There we read of “the high priest Ananias [commandeding] those who stood by him to strike [Paul] on the mouth. Then Paul said to him, ‘God is going to strike you, you whitewashed wall! Are you sitting to judge me according to the law, and yet contrary to the law you order me to be struck?’ Those who stood by said, ‘Would you revile God’s high priest?’ And Paul said, ‘I did not know, brothers, that he was the high priest, for it is written, ‘You shall not speak evil of a ruler of your people’” (Acts 23:1–5, ESV). That is a direct citation of Exodus 22:28. You will notice that Ananias was not acting in an honorable way as he commanded that Paul be struck. In fact, he was strongly opposing The Way. But he held a position of authority in Israel, and so Paul did publicly repent of speaking to him in a dishonorable way. 

Brothers and sisters, we may disagree strongly with our president, governor, and with others who have authority over us. We may even consider them to be wicked men, filled with corruption, and given to injustice. And perhaps we have come to the conclusion that such men (and women) out to be opposed and resisted. As Christians, it is imperative that we show them honor and refrain from cursing them, lest we ourselves be guilty of sin. 

As we continue on now in our text we see that the focus remains on Israel’s obligations to God before turning its attention to Israel’s obligation to uphold justice at the heart of this chiasm. 

22:29-30: “You shall not delay to offer from the fullness of your harvest and from the outflow of your presses. The firstborn of your sons you shall give to me. You shall do the same with your oxen and with your sheep: seven days it shall be with its mother; on the eighth day you shall give it to me.”

Here is stated that Israel was to offer the firstborn of their sons and their herds to the Lord. The animals were to be sacrificed to the Lord. Their firstborn sons were to be substituted with an animal and represented through the service of the Levitical priests. Israel was also to give the first fruit of their orchards and fields to the Lord. In this way, they were to honor the Lord. In this way, they were to demonstrate their dependence upon the Lord. It was no small thing for an Israelite to offer up an animal as a sacrifice to the Lord, or to give the first of their produce. And yet this is what they were called to do. The animals and the produce were used in the worship of God, and to sustain the priesthood. And the same principle is present under the New Covenant. Christians are to give willingly and chearfully as an act of worship to the Lord for the maintenance of the worship of God, for the support of ministers, and for the relief of the poor in our midst.  

Let us look now at 23:13: “Pay attention to all that I have said to you, and make no mention of the names of other gods, nor let it be heard on your lips.” Here idolatry is forbidden, and this corresponds to the second commandment.

23:14-17: “Three times in the year you shall keep a feast to me. You shall keep the Feast of Unleavened Bread. As I commanded you, you shall eat unleavened bread for seven days at the appointed time in the month of Abib, for in it you came out of Egypt. None shall appear before me empty-handed. You shall keep the Feast of Harvest, of the firstfruits of your labor, of what you sow in the field. You shall keep the Feast of Ingathering at the end of the year, when you gather in from the field the fruit of your labor. Three times in the year shall all your males appear before the Lord GOD.” Here the main feasts of the Lord are mentioned. These feast days were added to the weekly Sabbath under the Old Covenant. They were special days for rest, for assembling together, and for worship. 

In 23:18-19 we find preliminary instructions concerning the sacrifice. “You shall not offer the blood of my sacrifice with anything leavened, or let the fat of my feast remain until the morning. The best of the firstfruits of your ground you shall bring into the house of the LORD your God. You shall not boil a young goat in its mother’s milk.” The sacrifices offered to the Lord were to be kept pure and they were to be treated as holy. Israel was not to offer the leftovers or the scraps to the Lord, but the first and the best. And never were they to allow the worship of God to be corrupted by the worship practices of the pagan nations around them. That, I think, is the meaning of the command, “You shall not boil a young goat in its mother’s milk.” The pagan nations would do this in their worship of false gods believing that it would lead to blessings of fertility. 

So then, you can see that the first and last parts of this passage have to do with Israel’s responsibilities to God in worship. And by the way, you can see in this passage how the moral, civil, and ceremonial laws which were given to Israel under the Old Covenant do overlap somewhat. We may distinguish between them, but not in an absolute way. God’s moral law undergirds the civil and ceremonial. And in Old Covenant Israel, ceremonial laws (laws having to do with the worship of God) were also civil (in a sense), for in Old Covenant Israel church and state were deeply intertwined.  

Secondly, let us consider the second and sixth set of laws that have to do with Israel’s obligation to honor God in their work and in their eating. These laws are found in 22:31 and 23:10-12.

22:31: “You shall be consecrated to me. Therefore you shall not eat any flesh that is torn by beasts in the field; you shall throw it to the dogs.” As you know, many dietary restrictions were placed upon Israel under the Old Covenant. Here they are told not to eat the meat of animals killed by another animal. The Israelites were not to scrounge for their food. The reason? They had been consecrated, or set apart as holy, unto the Lord. The Israelites were to trust God for provision.  

23:10-11: “For six years you shall sow your land and gather in its yield, but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave the beasts of the field may eat. You shall do likewise with your vineyard, and with your olive orchard.” So then, Israel was to store up food from the harvest of six years and then harvest nothing in seventh. This was to be a year of rest. This was to be a year of trustful dependence upon the Lord. This was to be a year of special care for the poor. 

This pattern of six and one was rooted in the weekly Sabbath, of course, and so 23:12 we read, “Six days you shall do your work, but on the seventh day you shall rest; that your ox and your donkey may have rest, and the son of your servant woman, and the alien, may be refreshed.”

Israel was to honor God in their eating, in their working, and in their rest. Can you see how these laws that we have so far considered – laws pertaining to worship, eating, work, and rest –  functioned to keep the LORD, and the honor of the LORD, on the forefront of the minds of the people of Israel? Every day, every week, every year, and every seven years, were filled with regulations that served to communicate to Israel that they belonged to the LORD, and the LORD belonged to them in a special way through the covenant that God had transacted with them, first in the days of Abraham, and then in the days of Moses. 

Under the New Covenant, we have something similar, though much more simple. Each week we are reminded of our relationship to the LORD, and of his relationship to us in the Covenant of Grace as we observe the Lord’s Day Sabbath, are partake of the means of grace that God has given us, particularly the Lord’s Supper, wherein wen are reminded of the broken body and shed blood of our Lord and Savior Jesus Christ. 

Thirdly, we find laws demanding justice for all within in society. These are found in 23:1-3 and 23:6-9.

As I have said, the first and last two sections correspond to the remark in 22:28.  “You shall not revile God”, that is to say, take God lightly. And now we come to the heart of this section which requires that honor be shown to men. And that was summarized with the words, “nor curse a ruler of your people” in 22:28. 

Look now at 23:1: “You shall not spread a false report. You shall not join hands with a wicked man to be a malicious witness.” 

23:2:  You shall not fall in with the many to do evil, nor shall you bear witness in a lawsuit, siding with the many, so as to pervert justice…”

23:3: “…nor shall you be partial to a poor man in his lawsuit.” 

23:6: “You shall not pervert the justice due to your poor in his lawsuit.” 

23:7: “Keep far from a false charge, and do not kill the innocent and righteous, for I will not acquit the wicked.” 

23:8: “And you shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right.” 

23:9: “You shall not oppress a sojourner. You know the heart of a sojourner, for you were sojourners in the land of Egypt.”

What is the thing being required in this series of laws? Is it not justice for all within society? 

These laws are clearly an elaboration of the ninth commandment, which is, “you shalt not bear false witness against your neighbor” (Exodus 20:16). If a wicked man decides to be a malicious witness, do not join in with him. If a large group of people decided to do evil by perverting justice, do not join them, even if it requires you to stand alone. Do not show favoritism to the poor man in a lawsuit. And neither are you to show favoritism to the rich against the poor. The Lord sees all. If false charges are made and the innocent and righteous are killed, the Lord will hold the guilty accountable.  Bribes are forbidden, for a bribe “blinds the clear-sighted and subverts the cause of those who are in the right.” Justice was to be upheld even in the case of a foreigner within Israel. 

Fourthly, and lastly, we have a law requiring that personal enemies be treated justly. 

This law is found at the very heart of this collection of laws. 23:4-5 reads, “If you meet your enemy’s ox or his donkey going astray, you shall bring it back to him. If you see the donkey of one who hates you lying down under its burden, you shall refrain from leaving him with it; you shall rescue it with him.”

So then, you can see that every excuse to treat a fellow human being poorly or in an unjust way is removed. Some may reason, saying, well, I am powerful and they are weak, so I am permitted to take advantage of them. Or, I am poor and they are rich, so I am permitted to take advantage of them. Or, they are a foreigner in this land, so they have no right to just treatment. Or, they are an enemy of mine, so I have no obligation to do unto them as I wish to be done to me. All of these excuses were done away with in the civil laws which God gave to Israel at Sinai in the days of Moses. 

And what framed these laws? What necessitated and motivated the keeping of these laws concerning justice within Israel? God’s existence, his special relationship with Israel, and Israel’s special relationship with him, required them to treat one another justly, for God himself is perfectly holy, righteous, and just. In other words, Israel was called to be holy as the Lord is holy.  

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What Do These Civil Laws Require Of Us?

I’d like to steer this sermon towards a conclusion now by asking the question, what do these civil laws require of us?

I’ve stated this clarification many times now, and I will state it once more. We must remember the uniqueness of Old Covenant Israel, and as we do, we will be reminded that there is a sense in which these laws were for them, and are not for us. This is especially clear in the laws about worship. Israel was obligated to keep certain festival days and to offer up the firstborn of the flocks, etc. in a way that we are not. There is application to be drawn from these laws, but these laws do not apply to us in the way they applied to them. These laws have fulfilled their purpose and have been taken away with the arrival of the Christ and the passing away of the Old Covenant and the inauguration of the new. We must remember that Old Covenant Israel entered into a special covenantal relationship with YHWH in the days of Moses, and these civil laws were given to them as a consecrated people. 

As I thought again about Israel’s unique position before God under the Old Covenant, King David’s prayer to God as recorded in 2 Samuel 7 came to mind. There he says, “you are great, O LORD God. For there is none like you, and there is no God besides you, according to all that we have heard with our ears. And who is like your people Israel, the one nation on earth whom God went to redeem to be his people, making himself a name and doing for them great and awesome things by driving out before your people, whom you redeemed for yourself from Egypt, a nation and its gods? And you established for yourself your people Israel to be your people forever. And you, O LORD, became their God” (2 Samuel 7:22–24, ESV). 

So, let us acknowledge yet again that there are some things in this collection of laws that were clearly unique to Old Covenant Israel. But at the same time, we should not forget that all people and all nations are in a common covenantal relationship with God and are therefore accountable to him. 

What covenantal relationship am I referring to? Well, of course, we are all born into Adam and into that broken covenant of works that God made with Adam in the beginning. That covenant no longer offers life, but it curses are upon all humanity because of Adam’s rebellion. But here I am referring to the covenant which God made with all of creation in the days of Noah. 

When we think of the covenant that God made with Noah after the flood we typically remember the rainbow and the promise of God to never again flood the whole earth. But we should remember that God also commanded the descendants of Noah, namely, all of humanity, to be fruitful and multiply and fill the earth, to exercise dominion over the earth, and to uphold justice on the earth. This commission was not given to any particular nation, but to all who descended from Noah, namly all people, and all nations. 

When I say that Israel was to be mindful of their relationship to God, his sovereignty over them, and their accountability to them, as they sought to uphold justice in society, I do not mean to suggest that they were utterly unique in this. Yes, they were special. Yes, they were consecrated. Yes, they were unique in this sense – God entered into a special covenant with them alone. But it is not as if YHWH was Israel’s God only, that he was sovereign over them alone, and that they alone were accountable to him. No, the LORD is Lord of all creation. All men and all nations come from him and will return to him. All are under his sovereign authority. All will give an account to him. All of this is made explicitly clear in Genesis 1-11, and especially in that covenant that God transacted with humanity in the days of Noah. And what did God command humanity to do under the Noahic Covenant? Humanity would deserve into societies and nations, and those nations were to be concerned with filling the earth through marriage and the family, exercising careful dominion over the earth, and upholding justice within society.  Here I am saying that all nations must be mindful of God, of their obligations before him, and their accountability to him. 

You know, I do wish that all men and women would come to know the one true God – the God of creation, and the God of Holy Scripture – through faith in Jesus the Messiah. Indeed, this ought to be our leading concern and highest aim. Indeed, this is the mission of the church –  to proclaim the gospel of Jesus Christ, to baptize and teach. But as it pertains to our society and to our life here in this world, I do also pray that men and women would be mindful of the God of all creation and the standard of his moral law as revealed in nature, and ever more clearly in Holy Scripture. Justice for all  in our nation requires. Apart from God and his moral law, there will be no justice, only survival of the fittest, where those who are strong oppress those who are weak. 

Do you remember the pledge of allegiance, brothers and sisters? “I pledge allegiance to the flag of the United States of America, and to the republic for which it stands, one nation, under God, indivisible, with liberty and justice for all.” Do you wish to know why there is such injustice, oppression, and division in this land? This nation has forgotten that we live and move and have our being “under God”. A nation that is mindful of the creator God and of his moral law will have an opportunity to enjoy unity, liberty, and justice. But where God and his moral law is disregarded by society, all manner of corruption, vileness, division, oppression, and injustice will ensue. 

I hope that I have been clear in these last few sermons that we have no desire to impose the Old Covenant civil law code upon this nation… We do not wish to have a Christian nation in the sense that the Christian faith is actively promoted through the government or that conversions are coerced by the threat of violence from the state. Church and state have been united in that way from time to time in the history of the world, and we do not wish to see a return to that. It is right that church and state be kept separate.  

But this does not mean that the state (or the secular realm) is to operate as if independent from God. It is impossible for men and women, or the societies in which we live, to operate independently from God. God is our creator, our sustainer, and our end. Denying or ignoring his existence changes nothing. And all who live with a disregard for God and his moral law will surely come to ruin. You can see this playing out all around you in the lives of individuals, families, and within society broadly speaking. Where God is denied, dysfunction, division, death, and destruction are present. “The fool says in his heart, ‘There is no God.’ They are corrupt, doing abominable iniquity; there is none who does good” (Psalm 53:1, ESV). But the “The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight.” (Proverbs 9:10, ESV)

So I have been reminded of Israel’s uniqueness. I have also clarified that although Israel as a nation was in a special covenantal relationship with God, all people and all nations are in covenant with God, are under his sovereign authority, and accountable to him. Lastly, I wish to remind you, church, that it is you who are in a special covenantal relationship with God today. The Old Covenant has passed away. The New Covenant has come. And who are the members of this New Covenant? Who are the citizens of the Kingdom of Christ, which the New Covenant administers? It is all who are united to Christ by faith. 

Under the New Covenant, there is no distinction between Jew and Gentile. The middle wall of hostility has been broken down. It is those who have faith who are the true children of Abraham, and the true Israel of God. Do not forget this, church. While all people and all nations are in a common covenant with YHWH, are under his sovereignty, and are accountable to him, it is the church, consisting of all who believe, from amongst the Jews and the Gentiles, who are in a special covenantal relationship with God today. YHWH is Lord over all creation, but he is Lord over us in a special way. 

“…you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” (1 Peter 2:9–12, ESV)

All men and all nations are obligated to honor God, but we are obligated to honor him in a special way, for he has redeemed us from bondage, freed us from sin, and rescued us from death by the blood of Christ, the Messiah. As we pray and work for peace and for justice in this land, may we never lose sight of our special identity, and of our particular calling in this world as God’s consecrated people.

Old Testament Reading: Exodus 21:12–22:20

“Whoever strikes a man so that he dies shall be put to death. But if he did not lie in wait for him, but God let him fall into his hand, then I will appoint for you a place to which he may flee. But if a man willfully attacks another to kill him by cunning, you shall take him from my altar, that he may die. Whoever strikes his father or his mother shall be put to death. Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death. Whoever curses his father or his mother shall be put to death. When men quarrel and one strikes the other with a stone or with his fist and the man does not die but takes to his bed, then if the man rises again and walks outdoors with his staff, he who struck him shall be clear; only he shall pay for the loss of his time, and shall have him thoroughly healed. When a man strikes his slave, male or female, with a rod and the slave dies under his hand, he shall be avenged. But if the slave survives a day or two, he is not to be avenged, for the slave is his money. When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman’s husband shall impose on him, and he shall pay as the judges determine. But if there is harm, then you shall pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe. When a man strikes the eye of his slave, male or female, and destroys it, he shall let the slave go free because of his eye. If he knocks out the tooth of his slave, male or female, he shall let the slave go free because of his tooth. When an ox gores a man or a woman to death, the ox shall be stoned, and its flesh shall not be eaten, but the owner of the ox shall not be liable. But if the ox has been accustomed to gore in the past, and its owner has been warned but has not kept it in, and it kills a man or a woman, the ox shall be stoned, and its owner also shall be put to death. If a ransom is imposed on him, then he shall give for the redemption of his life whatever is imposed on him. If it gores a man’s son or daughter, he shall be dealt with according to this same rule. If the ox gores a slave, male or female, the owner shall give to their master thirty shekels of silver, and the ox shall be stoned. When a man opens a pit, or when a man digs a pit and does not cover it, and an ox or a donkey falls into it, the owner of the pit shall make restoration. He shall give money to its owner, and the dead beast shall be his. When one man’s ox butts another’s, so that it dies, then they shall sell the live ox and share its price, and the dead beast also they shall share. Or if it is known that the ox has been accustomed to gore in the past, and its owner has not kept it in, he shall repay ox for ox, and the dead beast shall be his. If a man steals an ox or a sheep, and kills it or sells it, he shall repay five oxen for an ox, and four sheep for a sheep. If a thief is found breaking in and is struck so that he dies, there shall be no bloodguilt for him, but if the sun has risen on him, there shall be bloodguilt for him. He shall surely pay. If he has nothing, then he shall be sold for his theft. If the stolen beast is found alive in his possession, whether it is an ox or a donkey or a sheep, he shall pay double. If a man causes a field or vineyard to be grazed over, or lets his beast loose and it feeds in another man’s field, he shall make restitution from the best in his own field and in his own vineyard. If fire breaks out and catches in thorns so that the stacked grain or the standing grain or the field is consumed, he who started the fire shall make full restitution. If a man gives to his neighbor money or goods to keep safe, and it is stolen from the man’s house, then, if the thief is found, he shall pay double. If the thief is not found, the owner of the house shall come near to God to show whether or not he has put his hand to his neighbor’s property. For every breach of trust, whether it is for an ox, for a donkey, for a sheep, for a cloak, or for any kind of lost thing, of which one says, ‘This is it,’ the case of both parties shall come before God. The one whom God condemns shall pay double to his neighbor. If a man gives to his neighbor a donkey or an ox or a sheep or any beast to keep safe, and it dies or is injured or is driven away, without anyone seeing it, an oath by the LORD shall be between them both to see whether or not he has put his hand to his neighbor’s property. The owner shall accept the oath, and he shall not make restitution. But if it is stolen from him, he shall make restitution to its owner. If it is torn by beasts, let him bring it as evidence. He shall not make restitution for what has been torn. If a man borrows anything of his neighbor, and it is injured or dies, the owner not being with it, he shall make full restitution. If the owner was with it, he shall not make restitution; if it was hired, it came for its hiring fee. If a man seduces a virgin who is not betrothed and lies with her, he shall give the bride-price for her and make her his wife. If her father utterly refuses to give her to him, he shall pay money equal to the bride-price for virgins. You shall not permit a sorceress to live. Whoever lies with an animal shall be put to death. Whoever sacrifices to any god, other than the LORD alone, shall be devoted to destruction.” (Exodus 21:12–22:20, ESV)

New Testament Reading: Matthew 5:38–42

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you.” (Matthew 5:38–42, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

Perhaps you will remember this from previous sermons. In Exodus 21:1 through 22:27 we find civil laws for the Old Covenant nation of Israel. God gave these civil (or judicial) laws to Israel through Moses as he entered into a covenant with them at Sinai. These civil laws were added to the moral law. And they were needed because God did not merely redeem individual persons from Egypt, but a people whom he had promised to make into a great nation. Nations need civil (or judicial) laws if they are to function. And here in Exodus 21:1-22:27, we find the first collection of civil laws which God gave to Israel. These are case laws, remember? Case laws prove examples of what is to be done in certain cases. Wise judges were then expected to rule on particular cases with wisdom and in light of the cases provided. It is true that more civil laws for Israel are found in the rest of the writings of Moses, but these are the first. The civil laws that come later will build upon and clarify these.

Perhaps you will also remember that these case laws are presented to us in a highly structured way. The case laws are divided into ten parts (matching the Ten Commandments of the moral law) , and these ten parts are presented to us in a chiastic structure, meaning that the first part mirrors the last, the second part mirrors the second to last, and so on. The literary structure brings both order and emphasis.  

Last Sunday I preached a sermon on the first and the last portion of this section, both of which contain laws pertaining to the just treatment of the weak and vulnerable within society. Salves (or indentured servants) were to be treated justly, and so too aliens, orphans, widows, and the poor. 

Today we will consider the middle portion of the chiasm. Here in sections 2 through 9 (or b through b’) it becomes very that Moses presented the most serious (or weighty) matters in the first and last place.  The order is this. First, Moses deals with crimes deserving the death penalty. Next. he addresses bodily assaults that require restitution. After that, he describes what should be done in cases where a person is killed by an animal belonging to another. Finally, in section 5 (or “e”) we find law pertaining to the loss of property due to an accident. Section 6 (or e’) corresponds to this and addresses the loss of property due to theft. And then everything descends down the backside of the chiasm (the backside corresponding to the front side) making its way back to crimes deserving the death penalty in Israel. 

a Kindness to servants (21:2-11)

b Capital offenses: “he shall be put to death” (21:12-17)

c Noncapital bodily assaults requiring restitution (21:18-27)

d Death or injury of a person by an animal (21:28-32)

e Loss of property due to an accident (21:33-36)
e’ Loss of property due to theft (22:1-9)

d’ Death, injury, or loss of animal by a person (22:10-15)

c’ Noncapital bodily offense: the seduction of a virgin (22:16-17)

b’ Capital offenses: “shall be put to death” (22:18-20)

a’ Kindness to aliens, widows, orphans, poor (22:21-27)

As you know, in the previous two sermons I made much of the movement in this chiastic structure from the more serious (or weighty) matters to the less serious matters, and then back down again. I made much of this movement in an attempt to convince you that this collection of civil laws stresses the importance of treating the weak and vulnerable in society in a way that is just. Laws pertaining to the just and kind treatment of servants, aliens, orphans, widows, and the poor were placed first and last in this section where the weightiest matters are clearly addressed at the beginning and end. We considered the first and last portion of this section last Sunday. Today we will consider everything in between.  

I’ve divided this sermon into two parts. First, we will ask the question, what did these civil laws require of Old Covenant Israel? After that, we will ask, what do these civil laws require of us?  

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What Did These Civil Laws Require Of Israel?

So let us begin with the question, what did these laws require of Old Covenant Israel?

Firstly, notice that some crimes in Old Covenant Israel were to be punished with death. 

The death penalty was not to be administered by individual persons, mind you, but through the established judicial system. Old Covenant Israel would have to establish a judicial system, and as you probably know, the system would change with the passing of time. First, Moses would judge them alone. After that, the elders of the tribes of Israel would help with judgments. Later, judges would rule over Israel. And finally, Israel would be given a King. I find it interesting that Israel did not have one particular form of government, nor did she have one particular system of justice. These would change with the passing of time and with the development of the nation. But Israel was given particular civil laws, and they were to see to it that these laws were enforced justly. This required the development of judicial systems so that justice was upheld, not by individuals acting as individuals, but by society in a collective way, with elders, judges, and eventually kings in the lead. 

I’ll return now to the first observation about the civil law code of Israel: some crimes were punishable by death. Let us now consider these. They are found in 21:12-17 and again in 22:18-20. 

In 21:12-14 we read, “Whoever strikes a man so that he dies shall be put to death. But if he did not lie in wait for him, but God let him fall into his hand, then I will appoint for you a place to which he may flee. But if a man willfully attacks another to kill him by cunning, you shall take him from my altar, that he may die. Whoever strikes his father or his mother shall be put to death. Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death. Whoever curses his father or his mother shall be put to death.” Look now at 22:18-20: “You shall not permit a sorceress to live. Whoever lies with an animal shall be put to death. Whoever sacrifices to any god, other than the LORD alone, shall be devoted to destruction.” 

So there are seven things mentioned here that were punishable by death. This list is not exhaustive, mind you. The law of Moses mentions other crimes deserving of capital punishment. These are case laws, remember. These are examples of crimes deserving the death penalty in Old Covenant Israel.  

One, those who murder willfully and with premeditation were to be put to death. You should notice the little remark in verse 13 about what the Lord would do for Israel once they took possession of the land. He would establish cities of refuge for Israel where those who killed accidentally could run to be protected from those who wished to avenge the life of their friend or family member. In these cities of refuge, the accused were to receive a fair trial. If it was proven that the person killed willfully or with premeditation, they were to be put to death. But if by accident, their life was to be spared. 

Two, those who strike their father or mother were to be put to death. The Hebrew word translated as “strike” here is a strong word. It means to “beat” or to “wound”. And I think that is the meaning. Those who assault their father and mother were to be put to death in Old Covenant Israel.  

Three, manstealers (or kidnappers) and those in possession of those who have been stolen were to be put to death. 

Four, those who curse their parents were to be put to death. Some have argued that a better translation would be “treat with contempt” or “treat disgracefully.” Whoever treats his father or mother with contempt or disgracefully shall be put to death. 

In 22:18 we learn that sorcerers were to be put to death. 

In 22:19 we learn that those who committed bestiality were to be put to death.

And lastly, in 22:20 we learn that idolaters were to be put to death.

I have warned you in previous sermons that these civil laws were in some ways unique to Old Covenant Israel and are not binding on us today. We may learn about matters of morality and justice from these laws, but they are not meant to be taken up by any other nation and enforced without alteration. Here you can see why. 

In the Noahic Covenant is was established that murders are to receive the death pentalty. That was true, not for Israel only, but for all nations. And that did also establish this standard for justice: life for a life, eye for an eye, tooth for a tooth. But there in the civil laws which God gave to Israel, it is not only premeditated murder that is punishable by death, but other heinous violations of God’s moral law. Israel was set apart as a holy people, remember? This does not mean they were pure, but that they were unique, for God dwelt in the midst of them, his kingdom was prefigured amongst them, and he was working his redemptive purposes through them to bring the Messiah into the world. For this reason, heinous violations of the moral law were also punishable by death.

Those who practiced sorcery and sacrificed to other god’s undermined the whole of the first table of the moral law in an extreme and blatant way. These were to be put to death in OC Israel lest they undermine the fabric of their holy society.

Premeditated murder was a violation of the sixth commandment as was to be punished by death. That is not surprising, given that this is God’s standard for all societies.

To assault one’s parents, to curse them, or treat them with contempt, is an extreme violation of the fifth commandment, which is “you shall honor your father and mother.”

Manstealing (kidnapping and forced slavery) is an extreme violation of the eighth commandment and was punishable by death.

And bestiality is an extreme violation of the seventh commandment, which is, “you shall not commit adultery.” This requires sexual purity according to God’s design. Bestiality, along with homosexuality, are perversions of God’s design and were punishable by death in Old Covenant Israel. 

So you can see that it was not only the murderer who was to be but to death in Isarel but also those who were immoral in an extremely perverse way. Why? Because Israel was set apart as a holy nation. There in that nation, sin was magnified. There in that nation, the promises of God were preserved and the glory of God was manifest. Through them, the Messiah would be brought into the world. Not every sin was a crime in OC Israel, but heinous sins were considered crimes, and some were even punishable by death. It would be a mistake to pick up this law code as if it were for our common nation. But it would also be a great mistake to ignore this law and to fail to learn from it.        

So then, some things were punishable by death. Secondly, some bodily assaults were not punishable by death but required that restitution be paid. These laws requiring restitution (or compensation) in the case of bodily assault are found in Exodus 21:18-27 and 22:16-17. 

Look at 21:18: “When men quarrel and one strikes the other with a stone or with his fist and the man does not die but takes to his bed, then if the man rises again and walks outdoors with his staff, he who struck him shall be clear; only he shall pay for the loss of his time, and shall have him thoroughly healed.” So here we have a situation where one man injures another man so that the man must lay in bed. In other words, he does not die, but he is injured so that he cannot work. In that situation, the one who injured him was to pay restitution. He was to compensate for the loss of time. He is also to compensate for the person’s medical expenses. 

In verses 20-21 the assault of a slave by a master is considered. Verse 20: “When a man strikes his slave, male or female, with a rod and the slave dies under his hand, he shall be avenged.” This means that if a master struck their slave and killed them, they were to be punished according to the same laws which governed free men. It made no difference if the servant was male or female. Here we see yet again that slaves, or servants, were to be honored as human beings with Israel. Masters were not free to do to their slaves as they pleased. These slaves had rights, in other words (if you missed last Sunday’s sermon, you should go back and listen to it. There I dealt with the laws regulating slavery in Israel).

Verse 21 probably sounded strange to you upon first reading (it sounded strange to me). I think it will become clear upon closer examination. Hear it now: “But if the slave survives a day or two, he is not to be avenged, for the slave is his money.”  I actually prefer the NIV’s translation of this verse. I think it more clearly communicates the meaning. The NIV renders the Hebrew in this way: “but he [the master] is not to be punished if the slave gets up after a day or two, since the slave is his property.” Though it does not say this, the ESV gives the impression that the slave survives a day or two after being struck by their master and then dies. And then we read that the master “is not to be avenged…” That seems unjust, does it not? Again, the ESV does not explicitly say this, but neither does it answer the question, what happens (in this case) to the slave after a day or two in bed? Does he die, or does he recover. It seems clear from the context that this law is envisioning a situation where a slave is struck, is injured, is bound to his bed for a time, and then recovers. The NIV captures that meaning nicely. Again, it says, “but he [the master] is not to be punished if the slave gets up after a day or two, since the slave is his property.” 

So here is the real question. Must a master pay restitution to a servant whom he strikes and injures to the point of him being unable to work. Answer: no. No restitution is required as would be the case among free men (as stated in verse 19) because the slave or servant is the master’s money or property. This is bound to be misunderstood. Some will object saying, see! Slaves were dehumanized and reduced to property in Israel! Well, you can only think that if you have not been paying attention to the other laws regulating slavery in Israel! The meaning of the verse is really quite simple and reasonable. If a free man strikes a free man so that he is injured and cannot work, the one who struck him must compensate for his loss. But if a master strikes a servant (whom he is contracted with to work for him for a set period of time, and has paid the man upfront, or will pay him in disbursements, or at the end of the contract) then it is not the injured servant who suffers a monetary loss, but the master. And that is what this civil law is addressing – just compensation for the loss of time and income as the result of an injury caused by another. This law is not addressing the question of whether or not it is right for a master to strike his servant so that he or she is injured (indeed, we may say that is morally wrong). Rather, the law is concerned with questions of financial restitution. In this case, the master has already lost something as the result of his harshness, and so no further restitution is required.   

By the way, perhaps you are noticing the lack of any mention of “prison” as a pentalty for crimes committed. We have heard about the pentalty of death, and we have heard about restitution, but no mention is made of imprisonment as a punishment for a crime. Now, I am not saying that prison has no place in a judicial system. Indeed, we must ask the question, what is to be done with those who owe restitution but refuse to pay it? It is interesting that Christ spoke of prison in one of his parables as the place where someone is sent “until he should pay the debt” (Matthew 18:30, ESV). So I am not saying that prison has no place. But it is curious that nothing is said about it in Israel’s judicial laws. Why is this? 

Well, here is the principle at the core of Israel’s judicial system (verse 23): “But if there is harm, then you shall pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe” (Exodus 21:23–25, ESV). This principle of retributive justice was not unique to Israel, but is for all nations, for it was first established, not in the Old Mosaic Covenant, but in the Noahic Covenant which God entered into with all of creation. It was then that God said, “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image” (Genesis 9:6, ESV). This is the standard of retributive justice that all of the nations of the earth are called to uphold. Premeditated murder is to be punished by death. And where an injury is done to another’s perosn or property, restitution is to be made. And please understand this: it is the standard of an “eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe”, which makes it possible to calculate what the proper amount of restitution is in the case where one man does injury to another. If one person was negligent and brought about an accident that took the eye or the hand of another, restitution would need to be paid by the negligent party. But how does one determine the value of an eye or a hand? Well, if the law says an eye for an eye, hand for a hand, then there is a way to determine the value. The victim may say to the guilty party, you owe me your eye. Or you owe me your hand. What is your hand or eye worth to you? And from there the negotiation may begin.  

I asked the question, why no mention of prison? And I think the answer is this: in most cases, justice is really not served in prison unless it is for the purpose of paying restitution. Have you heard it said of a person who goes to prison, they are paying their debt to society? Sometimes we say things and do not even think about what they mean. What debt to society? I mean, I can see it if a man is a menace to society. Perhaps a man drinks and drives or does some other thing to put society at risk, but does not harm anyone. Perhaps then there is a kind of debt to pay to society. But in these cases where a man steals from another man, or assaults another man, or does some other injury to them, the debt is not owed to society, but to the victim. And time in jail does not pay that debt. Some form of monetary compensation must be determined so that restitution can be paid. The principle at the core of our judicial system should be this: “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image” (Genesis 9:6, ESV). And stated even more specifically: “if there is harm, then you shall pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe” (Exodus 21:23–25, ESV). 

You will notice that this protection was applied to all human beings in OC Israel, even to those who were still in their mother’s womb. Verse 22: “When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman’s husband shall impose on him, and he shall pay as the judges determine. But if there is harm, then you shall pay life for life, eye for eye, tooth for tooth, hand for hand…”, etc. 

In verse 26 we find that these protections were also applied to slaves. “When a man strikes the eye of his slave, male or female, and destroys it, he shall let the slave go free because of his eye. If he knocks out the tooth of his slave, male or female, he shall let the slave go free because of his tooth” (Exodus 21:26–27, ESV). Earlier, the law addressed the question, what should the master owe if he strikes his slave so that he cannot work for a day or two. Answer: nothing, for it is the master who has lost out on his investment. But here the question is, what should the penalty be if the mater strikes his slave and does permanent harm to him or to her. Answer: the slave shall be set free, that is to say, released from his or her contract early, as payment for the injury. Surely this would deter masters from treating their servants in a harsh way.

I am quickly running out of space, so I will briefly draw your attention to the backside of the chiasm and the corresponding laws pertaining to bodily assault. Look at 22:16-17: “If a man seduces a virgin who is not betrothed and lies with her, he shall give the bride-price for her and make her his wife. If her father utterly refuses to give her to him, he shall pay money equal to the bride-price for virgins” (Exodus 22:16–17, ESV). In the ancient world, a bride price would be paid by the family of the groom to the family of the bride before marriage. This would function as a kind of insurance. If the man was unfaithful, the woman would have something to fall back on. She would not be trapped in the marriage or left destitute if she left. In the case where a man seduced a virgin not betrothed (engaged) into premarital sex, the couple was either to enter into marriage, or the bride price was to be paid without marriage. This was not rape, mind you. But it was still considered to be a kind of assault upon the woman by the man. Again I say, restitution was to be paid. 

Thirdly, as we draw nearer now to the center of this chiasm, we find case laws addressing situations involving animals. In 21:28-32 situations where a person is injured or killed by an animal are addressed. And in 22:10-15 situations involving the death or loss of an animal are addressed. I will not spend much time on this section. I’ll say only a little about the first section wherein we find cases where a person is injured or killed by an animal belonging to another. If the animal has not be accustomed to attack or gore in the past, the owner was to be considered innocent and the animal was to be killed. But if the animal was accustomed to gore or attack in the past, and the owner failed to fence it in, the owner was to be considered guilty and liable to death, though in this case, unlike in the case of premeditated murder, the owner may have been allowed to pay a ransom for his life, if it was agreed upon.    

Fourthly, in the center portion of this chiasm, we find case laws pertaining to the loss of personal property. Exodus 21:33-36 deals with the loss of property due to accident or negligence, and Exodus 22:1-9 addresses the loss of property due to theft. In brief, restitution was to be made. In the case of the loss of property due to an accident, the restitution was to be equal to the value. In the case of negligence, the restitution was to be greater than the value. And in the case of theft, the amount of restitution was in some instances to be four or five times greater than the value. 

Here in this section we also find laws about the right to protect one’s property. 22:2: “If a thief is found breaking in and is struck so that he dies, there shall be no bloodguilt for him…” (Exodus 22:2, ESV). Seeking vengeance was forbidden, though. 22:3: “but if the sun has risen on him, there shall be bloodguilt for him.” The thief was not to pay for his theft with his life. Rather, he was to make appropriate restitution. And, if “he [had] nothing, then he [was to] be sold for his theft” (Exodus 22:3, ESV).

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What Do These Civil Laws Require Of Us?

I have provided you with an overview of what these civil case laws required of Old Covenant Israel. Now I wish to ask, what do they require of us? I’ll answer in two parts: first politically, then personally. 

Politically 

Politically, I must warn you not to forget about the uniqueness of OC Israel and to remember what our confession rightly says: These “judicial laws… expired together with the state of that people, not obliging any now by virtue of that institution; their general equity only being of moral use.” 

Secondly, I urge you, brothers and sisters, to have a strong and deeply biblical political theology. I think this is only going to become more important in the future. We must understand God’s purpose for common civil governments like ours. God is sovereign over those who govern, and he has given them certain responsibilities and powers. But those responsibilities and powers are limited. To help you understand God’s design for civil governments, I would refer you back to that Sunday School class called Politics After Christendom. 

Three, I would exhort you to love our nation and to seek its well-being while also desiring to see other nations flourish too. If you love people, you will love nations. For it is in and through nations and their citizens that justice is able to be upheld. There are bad kinds of nationalism, brothers, and sisters. National pride that is centered upon ethnicity, military might, or economic prosperity is to be rejected. But national pride centered upon matters of morality, freedom, and justice for all is to be celebrated. And it is quite possible for us to love our nation and to seek its flourishing in this way while also seeking the prosperity of other nations too because we love people and wish to see peace in the world. 

Four, if we agree that justice will only be upheld within nations, then we ought to also appreciate citizenship. It is not difficult to see that without citizenship, chaos will ensue. 

Five, let us pray for and work towards (so long as we are able) the implementation of just laws and a just judicial system. I’m afraid we have some very big problems in our nation and in our state, brothers and sisters. How do I state the matter succinctly? Leaving the issue of corruption aside, it seems to me that our government (State and Federal) is big where it should be small and small where it should be big. Stated differently, our government does seem to be negligent in the few things that it has been called by God to do, and ambitious to do many things that it has no business doing.

I’m not sure what the solution is. But I know we must pray. We must be transformed by the renewal of our minds. We must be responsible where we are able to act. And we can deal with what is right in front of us.  All the while we must trust that the Lord is sovereign. 

Personally, Morally

Now, for a few suggestions for personal application. 

One, see what your sins deserve. Not every sin was a crime in OC Israel, but the civil laws of OC Israel did magnify sin by showing what violations of God’s moral law deserve. Prefigurement of the final judgment. 

Two, Consider the death that Christ died. Though he was without sin, he died the death of a sinner.

Three, long for the new heavens and earth in which righteousness dwells.  

Four, until then, be willing to suffer in this world. Turn the other cheek. Go the way of the cross.

You know, at the beginning of this sermon I read from Matthew 5:38 which is a portion of Jesus’ sermon on the mount. This portion of scripture is often misunderstood because people fail to notice who it was that Jesus was preaching to.

 Who was Jesus preaching to when he said, “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you.” (Matthew 5:38–42, ESV)

Was he preaching to the world?

Was he preaching to civil governments as if they are no longer called to be concerned with matters of retributive justice (some actually believe this)?

No, he called his disciples to himself and said these things.

Brothers and sisters, in the kingdom of Israel and under the Old Covenant which governed it, the citizens of that kingdom along with their magistrates were to be concerned with matters of retributive justice – an eye for an eye, tooth for a tooth, life for a life. But in the kingdom of Christ and under the New Covenant which governs this kingdom, there is no such union of church and state. The church is to concern herself with spiritual things under this New Covenant. She is to advance a spiritual kingdom and fight a spiritual war, while matters of retributive justice are to be left to the civil magistrate. And this is why Christ spoke to his disciples, saying, “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also.” Christians may serve in the civil realm, this is true. But the church as an institution is not to concern herself with these matters. Instead, the church is called to endure suffering for the sake of Christ. 

While I am happy to have you think about matters of social justice, brothers and sisters. And while I am happy to encourage you to pray and to work for justice in our society. I must also ask you, are you willing to suffer in this world for the sake of Christ as we keep our eyes fixed upon the mission of the church, which is to “make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that  [Christ has] commanded…” with the confidence that he is with us “always, to the end of the age” (Matthew 28:18–20, ESV)?  It seems to me that we are called to do both, brothers and sisters, for we have a dual citizenship. We are citizens here of this nation, but this world is not our home. We are citizens of the kingdom of Christ too, and his kingdom is an everlasting kingdom.