Yosef (Joseph) a betrayed brother turned slave turned prime minister in Mitzraim (Egypt). Daniel a war captive turned wise man turned second to an emperor in Babylon. יהודה המכבי Yehudah ha-Makabi (Judas Maccabeus) a priest of Yisrael turned leader of a successful insurrection against the Seleucid empire’s campaign of forced conversion. Yeshua ha-Mashiakh (Jesus the Christ) in the Temple during the Festival of Dedication. These four accounts may seem to quite disjointed, but the conjunction of the Torah reading מקצ Miketz/Miqetz (Genesis 41:1-44:14, “from the end”) and the celebration of Chanukah/Hannukah helps underscore that ongoing lessons from both help us understand what Yeshua meant by “the one who endures to the end, he will be saved.” (Matthew 24:13 NASB).
In Torah reading נשא Nasso (Numbers 4:21–7:89), we discussed the dedication of the altar and the tribal offerings. You notice that Levites did not bring an offering. The Levites receive gifts because they have no inheritance.
This week’s reading, בְּהַעֲלֹתְךָ Beha’alotcha (“when you raise up” [the lamps]) starts with Aaron lighting the menorah. This symbolizes God’s eyes opening. Before the menorah and altar were dedicated, God’s eyes were symbolically closed. Now they are open and the people have God’s full attention. God’s Tabernacle is now open for business.
King Solomon built a structure for God’s presence to occupy in Yerushalayim (Jerusalem), but Solomon’s prayer points toward God’s people’s being the dwelling place of God.
The lessons of God’s covering His people’s rebellion and moving His dwelling among His people, symbolized in the appointed times of Yom Kippurim and Sukkot, were acted out on a human level during the dedication of the first temple.
“You are to be perfect, just as your Father is perfect” (Matt. 5:48) seems like an impossible goal until we understand the meaning of the word translated as “perfect.” Luke’s parallel — “be merciful” (Luke 6:36) — helps us understand perfect and shows us a deep meaning under the Festival of (Re)Dedication of the Temple, or Chanukah. To be mature believers, to be righteous, we must dedicate all of ourselves — devotion and weakness — to God.
Yeshua pointed to the actions He was doing through His Father’s power as evidence that He and the Father were “one,” that His “temple” — his body — was whole dedicated to God’s purpose (John 10:22–30). Our “temples” should be wholly dedicated to God as well.
Retribution/retaliation vs. mercy/love?: “Eye for an eye” and “love your neighbor”
“ ‘You have heard that it was said, “an eye for an eye, and a tooth for a tooth” [Ex. 21:24, Lev. 24:20, Deut. 19:21]. 39 But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. 40 If anyone wants to sue you and take your shirt, let him have your coat also. 41 Whoever forces you to go one mile, go with him two,42 and do not turn away from him who wants to borrow from you. 43 ‘You have heard that it was said, “You shall love your neighbor [Lev. 19:18] and hate your enemy.” 44 But I say to you, love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 Therefore you are to be perfect, as your heavenly Father is perfect.’ ” (Matt. 5:38–48)
“ ‘But I say to you who hear, love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who mistreat you. 29 Whoever hits you on the cheek, offer him the other also; and whoever takes away your coat, do not withhold your shirt from him either. 30 Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back. 31 Treat others the same way you want them to treat you. 32 If you love those who love you, what credit is that to you? For even sinners love those who love them. 33 ‘If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34 If you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners in order to receive back the same amount. 35 But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men. 36 Be merciful, just as your Father is merciful.’ ” (Luke 6:27–36)
Rather than an overturning of “Old Testament” retaliation with “New Testament” grace, Yeshua taught ultimate justice (“eye for eye”), followed by ultimate mercy (“love your neighbor”; “vengeance is Mine”) and resulting in ultimate dedication to God’s Way (“be perfect”; “be merciful”).
- “Eye for an eye, and a tooth for a tooth” (Matt. 5:38)
- This is a favorite target for Bible skeptics to show the God of Israel is barbaric and for some Jews and Christians to show that the tit-for-tat laws of the “Old Testament” thankfully are obsolete.
- This is often referred to by the Latin phrase lex talionis, or law of retribution or retaliation.
- Retribution in English means “punishment that is considered to be morally right and fully deserved” and comes from the Latin verb retribuere, from the prefix re for back and tribuere for assign (originally, divide between tribes).61
- Retaliation means “make an attack or assault in return for a similar attack” and comes from the Latin verb retaliare, made up of re and talis for such or in-kind.62
- Three primary passages in the Torah for עַיִן תַּחַת עַיִן ’ayin takhat ’ayin (an eye in place of an eye) in Exodus 21 and Leviticus 24 as well as עַיִן בְּעַיִן ’ayin b’’ayin (an eye with an eye) in Deuteronomy 19.
- תחת = under, instead of (H8478)
- Exodus 21–22 contains a number of מִּשְׁפָּטִים mishpatim (H4941), or “judgments,” e.g.:
- treatment of Hebrews purchased as servants (עֶבֶד ʿeved, H5650)
- treatment of daughters sold as handmaids (אָמָה ʾama, H0519)
- prosecution of assault of freemen, servants and pregnant women, kidnapping, cursing one’s parents and neglecting safety with livestock and projects.
- The context of this heavy punishment for blaspheming the Name is the Third Commandment, “carrying” or using God’s Name in a way that renders it meaningless or destroyed or deploys the Name as a tool of deceit (Ex. 20:7).
- This judgment in Exodus 23 seems to be linking blasphemy with effectively killing God in the minds of those who hear it.
- Deuteronomy 19 expands upon the basic meaning of, “You shall not bear false witness against your neighbor.” (Ex. 20:16).
- It’s among commands about the proper treatment of one’s parents, spouse, staff, livestock and “neighbor.”
- This passage teaches that justice doesn’t include personal vengeance.
- In detailing what would happen to Israel after forsaking its covenant with God, He said, “ ‘Vengeance is Mine, and retribution’ ” (Deut. 32:35).
- Apostle Paul and the author of the letter to the Hebrews quoted this in reminding believers to not seek vengeance against those who persecute them (Rom. 12:19; Heb. 10:30).
- The final judgment foretold by the prophets, Yeshua and apostles Yokhanan, Peter and Paul is the final fulfillment of God’s vengeance.
- Note that “enemy” is part of this injunction for justice applies also to one’s “enemy” and “your stranger,” an outsider.
- That seems to be what Yeshua was getting at in His “but I say to you” clarification in Matthew 5.
- In telling the parable of the good Samaritan, Yeshua reminded the Torah scholars that neighbor in Lev. 19:18 included those considered enemies (Luke 10:25–37).
- Yet the “redeemer of blood” effectively was an officer of the court.
- The guilty had to flee to a city of refuge, which provided mercy from the redeemer.
- Today, there are no such cities of refuge. Without them, a fundamental part of this system is missing, so the system can’t be used.
- Seven-fold naqam would come upon anyone who killed Cain (Gen. 4:13–15).
- One of the big changes after the Flood was (Gen. 9:1–7):
- mankind had permission to eat animals, which would be afraid of people.
- mankind couldn’t eat blood, because that’s the creature’s life.
- blood-for-blood punishment for killing a person, because God made mankind in Their image (cf. Gen. 1:26–27).
- During the conquest of the Land, the tribe of Yehuda after defeating Adoni-bezek of the Perizzites cut off his thumbs and large toes. He said “God has repaid me” for doing so to seventy kings and making them “gather up scraps under my table” (Judg. 1:4–7).
- After Saul’s victory against the Amalekites, prophet Samuel cut up the king of Amalek, Agag, telling him, “ ‘As your sword has made women childless, so shall your mother be childless among women’ ” (1st Sam. 15:33).
- Deuteronomy 15 has instructions for the שְׁמִטָּה לַיהוָה sh’mitah la-YHWH (H8059, from שָׁמַט shamat H8058, to let go, release, throw down, upset), or year of release to the Lord.
- “ ‘If there is a poor man with you, one of your brothers, in any of your towns in your land which the LORD your God is giving you, you shall not harden your heart, nor close your hand from your poor brother; 8 but you shall freely open your hand to him, and shall generously lend him sufficient for his need in whatever he lacks. 9 Beware that there is no base thought in your heart, saying, “The seventh year, the year of remission, is near,” and your eye is hostile toward your poor brother, and you give him nothing; then he may cry to the Lord against you, and it will be a sin in you. 10 You shall generously give to him, and your heart shall not be grieved when you give to him, because for this thing the Lord your God will bless you in all your work and in all your undertakings. 11 For the poor will never cease to be in the land; therefore I command you, saying, “You shall freely open your hand to your brother, to your needy and poor in your land.” ’ ” (Deut. 15:7–11)
- Israel was to remember the Land was to be a gift from God.
- Each seven years, the land was to rest from cultivation (Ex. 23:10–11), and debts were to be forgiven.
- After each seven cycles of seven years was a יּוֹבֵל yobel (jubilee) year, in which open fields and Levite property returned to the original owners (Leviticus 25).
- Your eye is hostile in v. 9 is translated from רָעָה עֵינְךָ ra’ah ’ayinkha, literally your eye is bad. Because ra’ah can mean evil in context, the idiom is often referred to as “evil eye.”
- The idiom רַע עָיִן is used twice in Proverbs to mean stingy.
- “Do not eat the bread of a selfish man, Or desire his delicacies; 7 For as he thinks within himself, so he is. He says to you, “Eat and drink!” But his heart is not with you.” (Prov. 23:6–7)
- “A man with an evil eye hastens after wealth And does not know that want will come upon him.” (Prov. 28:22)
- Yeshua uses this idiom in expounding on Godly generosity/charity in Matthew 6.
- “ ‘The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light. 23 But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness!’ ” (Matt. 6:22–23)
- Clear comes from ἀπλοῦς haplous (G0573) and literally means sincere, single, plain.
- The word derives from πλόος ploos (G4144) for voyage, which comes from πλέω pleo (G4126), a root verb for to sail.
- So, one who can “see the big picture,” i.e. God’s perspective on the source and permanence of wealth and the value of each person as one who bears God’s image, will share his wealth with the needy. Those who can’t “see” that, won’t share what God has provided and will “stumble” around for the correct direction in life.
- Philosophers throughout time have caught glimpses of this vision: the Bhudda, Confucious, etc. However, their “light” still was dimmed by not realizing where the blessings came from.
- Apostle Paul echoed Yeshua’s words and quoted from Proverbs.
- “Bless those who persecute you; bless and do not curse. 15 Rejoice with those who rejoice, and weep with those who weep. 16 Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation. 17 Never pay back evil for evil to anyone. Respect what is right in the sight of all men. 18 If possible, so far as it depends on you, be at peace with all men. 19 Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, “Vengeance is mine, I will repay” [Deut. 32:35], says the Lord. 20 “But if your enemy is hungry, feed him, and if he is thirsty, give him a drink; for in so doing you will heap burning coals on his head” [Prov. 25:21–22] 21 Do not be overcome by evil, but overcome evil with good.” (Rom 12:14–21)
- “Overcome bad with good” (Rom. 12:21) is an example of mercy: No tit for tat.
- Perfect is translated from τέλειος teleios (G5046), used in the Apostolic Writings to mean complete, perfect and mature.
- “Consider it all joy, my brethren, when you encounter various trials, 3 knowing that the testing of your faith produces endurance. 4 And let endurance have its perfect result, so that you may be perfect and complete [ὁλόκληρος holoklēros, G3648, sound, whole], lacking in nothing.” (Jas. 1:2–4)
- Like the parallelisms found throughout the TaNaKh, Ya’akov explains the meaning of God’s teleios ergon in us:
- Through losing things during trials and having to trust God, we grow up in to complete children of God, not lacking anything.
- What we need, we will get.
- What we get, we will share.
- Part of having a “clear eye” is seeing that all we have — spiritual and physical — ultimately comes from God.
- For those who have matured in their understanding of God’s goal in the Torah, there is no fear of punishment under the penalties in the ordinances of Torah, because we know God’s love nailed those penalties against us to Yeshua’s cross.
- After explaining the apostasy in Israel (Romans 10) and the mystery of God’s olive tree (Romans 11), with natural branches (born into Israel) pruned via a “partial hardening” (11:25) and wild branches (believers from the nations) grafted onto the tree, Paul marveled at the mercy/gift of God to wait to save “all Israel” until all the grafting is done.
- After discussing Yeshua being a high priest in the order of Melchizedek, the writer uses symbols of milk and solid food to contrast infant beliefs of righteousness from mature training to discern good from bad.
- תָּמִים tamim (H8549), unblemished, blameless:
- “Noah was a righteous [צַדִּיק tzaddiq, H6662] man, blameless in his time” (Gen 6:9).
- “Your lamb shall be an unblemished male a year old” (Ex. 12:5).
- “You shall be blameless before the Lord your God.” (Deut. 18:13)
- The word is used in this way several times (1st Kgs. 8:61; 11:4; 15:3, 14; 1st Chr. 25:8; 28:9) about whether or not Solomon was following God with his whole heart.
- From תָּמַם tamam (H8552), to be complete or finished
- τέλειος translates תם tam several times in Song of Songs, as in “my perfect one.”