This week's scriptures: Deuteronomy 16:18–21:9; Isaiah 51:12–52:12; John 1:19-27; Acts 3:22-23

This week's Torah portion covers God's further instruction (teaching) for life, given to His people through Moses. A principle message here concerns the application of justice (Hebrew tsedek) for the Children of Israel. God instructs Moses: "Appoint judges [shoftim] and officials...in every town" (Hebrew: in all your 'gates', because the gate of a town was where the seat of justice was), "and they shall judge [shaftu] the people fairly" - with just judgment (mish'pat-tsedek, Deut 16:18).

"Justice, justice, you shall follow" (tsedek tsedek tirdof, Deut 16:20). But the basic meaning of tsedek is that of rightness, in a natural, moral and legal sense, and can thus be translated as righteousness, which is the basis of God's justice (Ps 145:17). So this instruction is actually to pursue a just and righteous judgment that reflects God's righteousness. It refers to the need for uprightness, rectitude, and thus objective, pure justice.

In Western nations today, our legal system is less concerned with righteous justice, than with a complex procedure designed to secure a desired result in court for prosecutor or defendant according to the evidence - conviction or acquittal. Statues of Justice are portrayed as a stern lady with a sword (symbolising Reason and Punishment) and scales (symbolising the Weighing of Evidence), often blindfolded (representing Objectivity and Impartiality). But there is little depiction of righteousness.

In Torah, God called Israel to pursue a righteous justice in the court, and to follow a righteous attitude in both lifestyle and deeds. For us too, God's instruction is to pursue rightness in all we do, and to cultivate a righteous justice that reflects His righteousness.

God the Only Righteous Judge

Because God is Just, Righteous, and Merciful, we do not need to fear mortal man. Even in exile, God said to Israel, "I, even I, am He who comforts you". They did not need to live in terror because of the wrath of the oppressor (Isa 51:12-13). The day would come when they would know His Name, for He had foretold their return in His Word. The messenger would proclaim good news of peace and salvation and say to Zion, 'Your God reigns!' "Listen, your watchmen shout for joy together, for the Lord has comforted His people" (Isa 52:6-9).

Even in rebuke, God pursues righteousness, for the Lord is righteous in all His ways (Ps 145:17). John was this promised messenger who called for repentance through baptism, and elevated "the one who comes after me", who was the promised Messiah, the Lamb of God, who would bring salvation (John 1:27). Peter also, speaking later in the Temple court, confirmed that the Prophet whom Moses said God would raise up was indeed the Lord Jesus. Peter's challenge was clear: "You must listen to everything He tells you" (Acts 3:22), a reflection of God's own command, when Jesus was transfigured: "This is My Son, whom I love. Listen to Him" (Mark 9:7).

This is the message of good news today for all people: "Listen to Him" and seek His salvation. There is only one Lawgiver (who correctly interpreted Torah for the people, James 4:12; Matt 5:17) - Jesus - and He is the One who God has appointed as Judge of the living and the dead (Acts 10:42), the One to whom each of us will give an account (Rom 14:12).

Torah: The Letter and the Spirit (Who Brings Life)

The requirements of Torah given through Moses under the first covenant were clear, and sin was dealt with firmly and justly, even with the death penalty, in order to purge evil from Israel (Deut 22:22). But we see Jesus dealing with sin in the spirit of the law that brings life. The Pharisees' demand to apply the letter of the law without mercy was not righteous justice (John 8:5-9). Perhaps Jesus recalled Jeremiah's word (17:13) that those with this attitude turn away from God, and would be 'written in the dust' because they had forsaken the Lord, the spring of living water.

God always desires life rather than death, and calls all men to confess their sins and renounce (forsake) them – these find mercy (Prov 28:13). Jesus echoes this righteous justice. He does not condone sin, but neither does He condemn the sinner without mercy. Instead He says, "Go now and leave your life of sin" (John 8:11). This is God's invitation to life, forgiveness and restoration, for which Torah was given, and for which Jesus died upon the Cross.

Our 'life' is often seen as what we do between birth and death. Yet the living can have a quality that may be termed 'alive' or 'dead'. Even churches can be called 'dead' (Rev 3:1). A life of sin is not true living. The Talmud expresses this contrast: The wicked are called 'dead' while they are alive; and the righteous are called 'living' even after they are dead.¹ It is the Spirit of Torah that brings life.

Set Righteous Judges at Our Gates

We too need to set 'righteous judges' at all our personal gates, to keep our heart attitude right (righteous) so we can pursue righteous justice (mish'pat-tsedek). To guard the gates at the entrance of our towns and cities is the responsibility of the intercessors for each town and city in our nation. But we must pursue righteousness also at the personal level (the heart-gate, the eye-gate, the ear-gate, the mouth-gate, the hand-gate and the foot-gate – what we see, what we hear, what we say, what we do and where we go - and most importantly, to guard our heart attitude), so that we can honour God's righteousness in all our life.

When we are quick to judge ourselves by God's standards, we relate to others in blessing and compassion. Self-justification (judging ourselves as being without sin) allows for condemning others without mercy. If God thought like that, who could ever be forgiven?² As always, Jesus interprets this well. In His 'sermon on the mount' (Matt 6:12) He says, "Forgive us our sins, as we forgive those who sin against us". Here is understanding, and hope, and mercy - if we seek and pursue His righteousness.

The current Hebrew month Elul falls this year in the period 4 September to 2 October. It is a time of reflection, confession and preparation for the ten days of Awe (yamim noraim) between Rosh Hashanah (Yom Teruah - the Day of Blowing the Shofar) and Yom Kippur (1-10 Tishrei). Let us use this time to re-think what God's righteous justice means for us, and how we may pursue Him as we pursue His righteousness.

Author: Greg Stevenson

Notes

1 Talmud - Bekhoroth, 18b.

2 David Blumenthal, in God at the Centre, 1994, Aronson, p155.