Currently, the United States spends about a trillion dollars a year on 80 different federal, state, and local welfare programs. Has it worked? Since the time of “welfare reform” the U.S. has spent over $25 trillion dollars and yet people are still locked into poverty, creating a cycle that has lasted for generations.
Under government solutions, men are encouraged to stop upholding their responsibility as the breadwinner, leaving more and more women as heads of single-parent households. And on the other side of the coin, single mothers are discouraged from marrying the fathers of their children because that reduces their benefits. In so doing, children are raised in a broken home.
Does the Torah offer a better solution? I believe it does and it is found in the ordinances and judgments given by our Creator.
Mishpatim, starts with two interesting concepts (Exodus 21:1-5). At first glance, they seem contrary to modern-day thinking. Why would you buy your fellow Hebrew brother? And, why would you take a wife from the person you are working for and then have choose to stay or leave? Sounds crazy.
The text starts with “If you buy a Hebrew slave.” Does this support slavery? I don’t think so. Historically, this method of buying a fellow Hebrew helped someone who was lacking money, food, or support. It was a method used for a person to work off his or her need, though it came with a requirement. The first requirement was for that person to work off their debt. Secondly, they would have to do this within six years, but when the 7th year hit, they would be free!
Why did Yah choose this type of timeline and method? I’m not sure. Maybe He gave this as a reminder our indebtedness to Him? We work six days a week, but we are free to worship on the 7th day. The human race has been enslaved for 6 thousand years on this small planet, but we are looking forward to freedom in the 7th millennium. They all sound good. But could it also be that he wants all of us to live with dignity both in giving and giving back?
In Mishpatim, we see another stipulation. If the servant came to work off his debt all alone—then he left alone. If he came married, he would leave married. But if the master gave him a wife and that wife had children then they would all stay with the master. Sounds terrible. What happened to the God of redemption and love?
The “Ten Words” or the “Ten Commandments” start with, “I am the Lord your God who brought you out of Egypt, out of the house of slavery.” So, if Yahweh wants us to be free, then why have requirements amongst the Hebrew brethren? I think the answer is found in the second word. “You shall have no other gods before Me.” This applies to both the one who buys the Hebrew brother and to the brother who sells himself. How?
We are given words from Yeshua in Matthew 5:32 that state:
“Give to him who asks of you, and do not turn away from him who wants to borrow from you.”
And in Luke 6:34, we are told not to expect our loans to even be given back to us. Could this refer to the 1st and 2nd commandments that address “you shall not have another god before me?”
If money or anything else has become a god for you, then maybe Yah is asking you to trust Him by helping another brother. Does this verse only apply to money? Of course not. Borrow or give can be a coat, some shoes, a place to sleep, time, prayer, or food. If you have been made free from bondage in these areas, why not help a fellow brother seeking similar freedom?
But why does Yeshua use the word borrow along with the word give? Could this relate to the words given at the beginning of Mishpatim? For if you are a “brother in Yeshua” who needs life change, you may need to work for a period of time to get your feet back under you. If there is someone who wishes to give you this sort of loan, wouldn’t you want to do your best work as a way in giving back? Wouldn’t you want to “love your neighbor as yourself,” just as much as the lender loved you?
Notice throughout Scripture there are concepts that apply equally to both the rich and the poor. The rich may give back to their community and the poor may give back to their community, in that Yahweh is asking us all to view ourselves equally.
“God does not show favoritism” for all are equal before him (Romans 2:11). And, “There is no favoritism with him.” (Ephesians 6:9).
In Colossians 3:25 we see a God that is fair in judgment:
“Anyone who does wrong will be repaid for his wrong, and there is no favoritism.”
And finally, we are told to not show favoritism in the body of Messiah, “My brothers, as believers in our glorious Lord Jesus Christ, don’t show favoritism.” James 2:1
In reality, all “good things” come from Yahweh (Ecclesiastes 9:2). He is the provider of outcomes, even when we put our hand to work for someone or when we assist another. In the case of Hebrew indebtedness, there seem to be lessons put in place as we compare Biblical texts aligning with Exodus. I found a few concepts in Leviticus 25:25-40 and in Deuteronomy 15:12-16. Here are some thoughts to consider:
- A person has to admit his or her indebtedness to receive assistance.
- Once assisted, that person should give back. In Torah, a servant gives back by working for six years. What would you “give back” in modern-day terms?
- A person has to remember what belongs to the person they work for and what belongs to themselves. If he wants what belongs to his boss and likes what his boss offers more than his former life, then by all means stay with them as a bondservant.
- A person assisting another brother is not there to make money off the person asking for work. But they should assist so that person can get back up and lead a productive life.
- When a person chooses to assist their brother, they should value them as part of the family.
- When a person is freed from their debt, celebrate and go out with thanksgiving.
Isn’t it fascinating that helping one another is the very first thing talked about after Yahweh gives the Ten Commands at Sinai? Is it because human need, indebtedness, and assisting is so important in creating worthiness? In my estimation, loving our neighbor as ourself is a concept of freeing a slave from bondage, just as we were made free in Messiah. And once freed, I’m thinking that person would want to give back the same sort of freedom to another. It’s the beginning phase of community!
Be blessed this coming Sabbath,
Rollyn