Deuteronomy 19:14-15; 22:1-4,8; 23:24-25; 24:6,14-15
Living in Community with the Powerless
February 3, 2002. © 2002, J.W. Carter
www.biblicaltheology.com Scripture quotes from KJV
The book of Deuteronomy is, for a large part, a commentary on and an application of the covenant that God established with the nation of Israel when He brought them out of Egypt and delivered them to the promised land of Canaan. Moses provided an interpretation of the context, meaning, and application of the ten commandments and how they are to be a part of their daily lives. The first four commandments deal with the proper way people are to relate to God, and Moses' commentary and law concerning those was laid down in earlier chapters. Deut. 17:8 - 26:19 deal primarily with the last six commandments that provide guidance on the way that God's people are to relate to each other.
The people of God should have a different world view from those who do know know God, from those who have not placed their trust in God. The covenant that God has with His people requires something in return. God requires that we seek to obey His will in our lives, not our own.
Matt. 7:21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
Because of the indwelling of the Holy Spirit in the heart and life of every Christian believer, people of faith will always seek to do the will of God. Though they may sometimes express concern about knowing what that will is, those concerns are usually applied to specific situations and not to the general guidelines for living that God has established in His Word. The Ten Commandments, given to Moses, are the beginning of God's covenant with those who are faithful to Him, and set forward basic rules for living. People who consider that list as ten finite and simple commands are missing the context of God's purpose in giving them. Actually, when we look at our moral and civil laws, most of those that involve regulations on civil conduct can be grouped with one or more of those last six of the Ten Commandments.
This study will look at some of the rules that Moses drew from the Ten Commandments, specifically some guidelines for maintaining relationships among people, particularly with those who are poor and powerless. We find Moses describing what it means to steal, and how we are to live together in a community where an understanding of what stealing means, and a conscientious effort is made to provide for one another is fully applied. We find that there is a wide range of transgressions that constitute theft, and the godly alternative is to protect, honor, and care for our neighbors, rather than to take advantage of them. God has created man as a social animal, and many of our needs are met through our relationships with others. However, as children of God, those relationships should reflect the presence of the Holy Spirit in our lives as we seek to honor God in both our relationship with Him and with other people. Consider some of the imperatives that Moses presents in Deuteronomy 19 - 24.
Deuteronomy 19:14.
Thou shalt not remove thy neighbour’s landmark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the LORD thy God giveth thee to possess it.
This command is repeated in Proverbs 22:28, "Remove not the ancient landmark, which thy fathers have set." The key to understanding this verse lies in the in the application of the word "landmark" that was intended by the writer. It is clearly the object of this sentence, and understanding what the writer meant by a landmark should illuminate the true meaning of the verse. In pursuing the truth of the verse, we might first assume a few figurative uses of the "ancient landmark." If this word were to refer to traditions, then one might think that this is a call to keep traditions unchanged. The children of Israel held closely to their traditions and by so doing maintained their identity and their mores for daily living. Removal of these traditions from their culture would be considered as anathema to its orthodox members.
If this word were to refer to signposts, then one might think it refers to the signs that guide people from town to town. Such signposts could be either literal or figurative. A literal signpost might be placed on a road to guide foreigners to their intended destination and to remove such a resource would be an ungodly act. A figurative signpost could be a doctrinal position that guides the disciple towards an intended spiritual or cultural destination, and the removal of such doctrine would challenge the integrity of their system of beliefs.
Such speculation on the interpretation of this text comes from an incomplete exegesis. Convincing arguments for these interpretations can be made, but the basis for such arguments do not include sufficient scholarship concerning the actual use of the Hebrew word that is rendered, "ancient landmark." We will come closer to our intended understanding of the verse by investigating more closely what is generally meant by this term. When we do so, we find that these ancient landmarks were stacks of stones, placed at a location for a particular purpose. Before stating the defense for this position, we could stop at this point and arrive at still more interpretations.
Stones were stacked to build altars to both the pagan gods and to the Lord. If this verse were referring to a prohibition on removing these landmarks, one could develop a theology that necessitates the preservation of pagan altars. Little illumination is needed to observe that this is not a reasonable interpretation.
Stones were also stacked to build memorials. For example, when the Nation of Israel crossed the Jordan to enter the Canaan land under the leadership of Joshua, twelve stones were taken from the river and stacked as a memorial of the event. When children would ask, "What is the meaning of these stones?" (Joshua 4:6 ff), opportunity to recount the event would be provided. Certainly, the removal of such memorials would not be looked on favorably.
When faced with such a broad array of subjective interpretations, it is useful to abandon such logical arguments and pursue an understanding of the meaning of the object, "landmark" that was held by the writer and the intended readers. This will bring us yet one step closer to its correct interpretation. One way of ascertaining usage is to look at other applications of the word in scripture. The Hebrew word that is rendered, "landmark" is literally, "boundary," and is used at least five other times in the Old Testament to refer to the boundary stones that are used to mark the land owned by individual farmers as well as that allotted to the tribes of Israel (Deut 9:14, 27:17; Job 24:2; Prov. 23:10; Hosea 5:10). This is a meaning quite different from any previously stated. It is also a meaning that is consistently applied across the other uses of the word in scripture, and its application is also consistent. These scriptures refer to the iniquity of moving boundary stones as a method of adding to one's landholdings. This was a simple way to steal land from one's neighbor. Based on this simple word study, the meaning of this verse is neither figurative nor complex. It is simply an imperative that instructs landowners to refrain from moving the boundary stones that marked the borders of their properties, and by so instructing, provides guiding reference to a specific sin and to a more general application of that same type of sin: stealing. Thou shalt not steal, Exodus 20:15.Stealing can be defined as despising anyone's ownership of property, and exercised by depriving any owner of its use. This can range from taking a pen from the office of an employer to taking time away from someone against their choice (hear that telemarketers?) to the kinds of theft we often think about when we think of stealing.
Deuteronomy 19:15-20.
One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. 16If a false witness rise up against any man to testify against him that which is wrong; 17Then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges, which shall be in those days; 18And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; 19Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. 20And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you. !
Conflicts certainly arise among people, conflicts that may range anywhere from simple disagreements to acts of crime and violence. Christians are not insulated from the consequences of the sinful acts of others, nor are they any less capable of committing such sin themselves. It is a simple matter to exercise a spirit of arrogance, pride, or greed by committing some act of dishonor towards another individual. As God was preparing the people of Israel to enter the promised land, the culture of the land was an ugly mosaic of sin, much as it is today. People took advantage of one another for their own gain in a unimaginable variety of ways. In establishing the legal system that the Jews would use to enforce some standard of societal behavior, here Moses first sets down a rule that will protect the innocent against false accusations. This rule, like all others that Moses penned, are aimed clearly at maintaining the safety and security of the people, and not as a punitive act of God. One person alone could not be easily trusted, so one person's word against another would not hold up in court. For an accusation to be made, two or more witnesses would be necessary. To further protect the innocent, the law placed harsh penalties for false witness. An example of bribed witnesses is given in 1 Kings 21:10-14. By requiring multiple witnesses, and by holding those witnesses responsible for their statements, justice could be served and the peace and welfare of the innocent could be preserved. Thou shalt not bear false witness against thy neighbor, Exodus 20:16.
This is only one example of bearing false witness. God's people, when led by the Holy Spirit, are not going to be led to lie and to cheat others. It is only when the power of the Holy Spirit is quenched by selfish desire, does one bear false witness, and by so doing is committing a sin against society and a sin against God.
Deuteronomy 22:1-4.
Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother. 2And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. 3In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother’s, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself. 4Thou shalt not see thy brother’s ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift them up again.
Part of living in community is caring for one another. When a person of faith observes another person who is in distress, the Holy Spirit will not lead the person of faith to indifference, but move that person in compassion, remembering the compassion and mercy that God has for us. Very few cattle farmers are not familiar with the exercise of chasing cattle that have escaped the perimeter of their fenced fields. If a farmer sees another farmer's livestock running loose, it is obvious that the loss of the livestock is a real loss to that farmer's ability to make a living. I have vivid memories of chasing dairy cattle back to their home fields in upstate New York, unknown to many as one of the largest dairy regions of the United States. That cow running loose represents an investment of a couple thousand dollars to our neighboring farmer, and we would certainly desire to appropriate his help if one of our cattle got loose. Several of our family members were sitting one evening at the dinner table when a small group of cows went running past the kitchen window. Without pausing to even state an alarm, everyone jumped out of their seats and ran out the doors of the house in a collective effort to keep the cattle off of the nearby highway and direct them back home. When we are living in community not only are we to not steal from our neighbors, but the commandment of Exodus 20:16 is taken a step further: obedience to this command includes protecting the neighbor's ownership of his property. Living in community means to take care of the needs of those around us when opportunities present themselves. To fail to restore the neighbor's cows to him when such restoration is possible is as much an act of theft as to keep the wandering cattle for one's self.
Deuteronomy 22:8.
When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence.
The home of those who lived in ancient Canaan were made predominantly of stone and wood. The roof of the home was a part of the home that was used for many things. Scriptures reveal many activities that take place on roof tops. In the hot summers they would be used for bedrooms. Peter went to the rooftop to pray when he was given a vision of tolerance. Protection of our neighbors goes even a step further with this command. When the house is built, a parapet, or low wall is to be built around the perimeter of the roof to prevent a person from falling from the roof to the ground, sustaining injury or death. Mosaic law held that to fail to do so constitutes negligence, and should a person be injured from a fall from the house, the house owner would be responsible for the death. Likewise, the community would be responsible for the death, and all would be held ceremonially unclean for their sin. Though the statement here describes the unintentional taking of a life, the underlying principle involves a new idea: holding in high regard the value of human life. Valuing life was not a priority in the cultures of the day, but God values life to the full, and children of God are commanded to do likewise. All life is valuable and is worthy of protection. Verses that follow verse eight go so far as to extend the responsibility of protecting life to the life of a bird, an animal, a living being that is created by God.
Deuteronomy 23:24-25.
When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel. 25When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour’s standing corn.
The economy of the ancient middle-east was agricultural, and of course, food was locally grown and distributed. One of the laws that Moses laid down here was intended to take the care of a needy neighbor even a step further than that in the previous verses. When passing through a vineyard, one is free to eat any edible food that is there if they are hungry. However, if one takes any food with them, they are guilty of stealing from the farmer. Because ours is not an agricultural society, and food cannot be picked from the neighbor's field, this command might seem a little confusing, however, our society often provides ways to meet the needs of the hungry through social services and welfare. With no such organizations in the ancient middle-east, the alternative was this law. By allowing the hungry to eat from the fields, the farmer is taking part in providing for the hungry. This small contribution is a gift to the hungry person just as if it is gift to the Lord, and God observes its giving in the same context. A member of the Christian community, when observing the needs of those around him/her, will be moved to compassion by the power of the Holy Spirit and take the initiative to try to meet that person's needs. A gift given to someone in need, when given as to the Lord, is just as much a worthy sacrifice as the gifts given directly to the work of the church. The world tends to diminish the worth of the poor. It would be a sinful tragedy for God's people to do the same.
Deuteronomy 24:6.
No man shall take the nether or the upper millstone to pledge: for he taketh a man’s life to pledge.
Because society diminishes the value of the life of the poor, it's members often exploit the poor for their own gain. The poor are often the most defenseless and are easily exploited. This verse refers to such exploitation. Today's homes often have the finest tools for preparing meals. Middle-income people will have electronic appliances that heat, cool, bake, and complete a variety of other tasks necessary for providing meals for the family. In the culture of the ancient middle-east, the kitchen appliance that was most common, and most needed, was the millstone. Actually, it was a set of millstones, one that would lay flat, and upon which the grain to be milled into flour would be placed. Then, the upper stone would be set upon the lower, and usually through a rotating action, the milling would take place. What would happen if a creditor were to demand that a poor borrower secure his loan by taking his millstone? To do so would take away the poor man's livelihood, hence exploiting him, taking from him the one thing that would hurt the most. This is a command that is meant more for the lender than the borrower. The empowered member in the transaction can manipulate and force the powerless to sacrifice what may be of tremendous importance to him in order to meet the demands of the more powerful to whom the object of transaction is meaningless. As children of God, we must always listen to the Holy Spirit's lead when we are dealing with those who are less fortunate than ourselves.
My wife and I have had the opportunity to take part in missionary trips in America and overseas, often being hosted by people who desire to show their appreciation for the visit by tremendous sacrifice. We have sat at dinner with people when we knew that their generosity was costing them dearly. We were moved to find ways of giving them gifts prior to our leaving that would more than compensate them for their sacrifice, though I was aware that many in our group did not. When serving the poor, we must be sensitive to the sacrifices that they feel obligated to make, accept them gracefully and with love, and find ways to repay the kindness. In this way we will not take away the person's livelihood, but will bless them by accepting their gift, and doubly bless them by giving to them.
Deuteronomy 24:14-15.
Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: 15At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee.
The poor and needy were treated the same under the Hebrew law whether they were Jews or Gentiles. In what ways are the poor oppressed in our society? The denial of the rights and dignity of the poor are violated all around the world, and such actions constitute theft. One can steal the rights and dignity of another. Most nations that are characterized by their poverty are in that state because of not other reason than a government that oppresses them by denying them the resources that are available to them, keeping them for the rich elite. Most of the foreign aid that America sends to these nations is kept by those in government. Aid organizations have often been charged with malfeasance concerning the distribution of gifts given to them by unsuspecting, though generous, benefactors. A few years ago a very well-known children's relief organization collected many millions of dollars using a popular television actress as their spokesperson. After operating for several years of operation, an investigation revealed that the organization could only identify the gift of a single blanket that was given during a television promotion. American industry has joined this global oppression by moving many of its manufacturing operations into economically depressed nations where workers can be exploited by paying them salaries that are but a small fraction of what American employees require. By so doing, they are taking advantage of the poverty in those nations and creating unemployment at home. The lower payments to workers mean bigger profits for the company shareholders and elite staff, perpetuating the ages-old economic dichotomy that separates the "haves" from the "have-nots", the rich from the poor.
When one considers the commandment, "Thou shalt not steal," most people can confidently state that they are not thieves. When the question is brought to bear, most people might think back to a day when they did take something that did not belong to them. It might have been the toy of a friend or acquaintance, or some small item shoplifted from a store. When we look at stealing from this perspective, we miss the intent of the commandment, and overlook many other areas where we might find ourselves guilty of transgression. We see from these verses that we can take from others much more than simple property. We can steal dignity, hope, and livelihood. Let us be continually aware of the ways we treat others to be assured that we are not exploiting those who we have the power to oppress, and through that awareness, contribute to our community in ways that will restore the dignity, value, livelihood, and property of those less fortunate than ourselves.
