Q. I have a general question on Exodus 34.6-7.

Q. I have a general question on Exodus 34.6-7. Can you expand my understanding on these two important verses. Is it true it is a new covenant with his people at that time? (Paul)

A. This portion of the Torah is called the “Midot” or God’s 13 Attributes of Mercy. It has some major commentary in Jewish literature and what we will do is review the events leading up to why God spoke these words and how it relates to the covenant at Sinai. The whole Exodus story is a picture of the individual salvation we receive as believers. They were delivered out of Egypt (the world) by the blood of a lamb (Yeshua) and they arrived at Mt. Sinai. He enters into a covenant with Israel and gives them commandments, which is what He does with a believer today. These commands weren’t meant to save them, they were already delivered but He was going to show them how to love Him, which is the purpose of the commandments even today. Yeshua said “If you love Me, keep My commandments”. Israel then accepted God’s idea of a “holy nation” of kings and priests (Exodus 19.5-8) and then He gives additional laws found from Exodus 20.19-24.11. Moses then will ascend Mt Sinai to receive the stone tablets which were the symbol of this covenant which were the Ten Commandments and the results of disobeying them. God included certain attributes in this first covenant. Well, we know what happened later. Israel disobeys this covenant with the Golden Calf and God is going to destroy Israel and rebuild through Moses, still fulfilling His earlier covenant made with the “avot” or fathers (Abraham, Isaac and Jacob). God’s presence or “shekinah” will not be present and Moses rejects this idea (Exodus 33.12-16). To resolve the problem, God gives a “new covenant” which allows His Shekinah to remain even though Israel may sin in the future. God says that He will grant mercy in certain situations and this will give Israel another chance. As a result, Moses must ascend Mt. Sinai again for another “ceremony” if you will. Now, there is no reason to change the commandments in this new covenant, they will remain as before because it is by obeying them that Israel will be a “holy” (set apart) nation. What changes is how the Lord will relate to Israel and so the 13 attributes of mercy are proclaimed. As a result, God comes down in a cloud and says Exodus 34.6-7. These attributes of mercy will allow God’s Shekinah (presence) to remain with Israel even when they sin. However, these attributes do not guarantee that God will forgive, but they allow for the possibility that He will. To experience His forgiveness, each individual must repent and forsake his sin. Each attribute in 34.6-7 can be researched out for their individual meaning, so that will not be done here, but there is an interesting thing in the Hebrew in verse 7. The word “keep” in v 7 is written with an elongated “nun” in Hebrew and it carries the meaning that God will go “far beyond” or “longer” than what He needs to in being merciful. Now, there is a picture being portrayed here. This “new covenant” is not the New Covenant spoken of by the prophet Jeremiah in 31.31-34 or the gospels and epistles. That covenant can be found in Deut 29.1 through 30.20, but it is a picture of it. The word “new” means to rebuild, or to be renewed. In the New Covenant the commandments don’t change because that is what is being written on our hearts, or desires (Jer 31.33). It also is not symbolized by a physical circumcision but a spiritual circumcision of the heart (Deut 30.6). Now, circumcision of the heart is just another way of saying “live” or to be “born from above” or born again. What changes from the Covenant at Sinai to the Covenant in Moab is how God will relate to it. The Lord told the people to circumcise their own hearts in Deut 10.16 and then says in Deut 29.4 that He did not give them the heart/desire to know Him, or eyes to see or ears to hear. That was the problem with the Covenant at Sinai. They failed and died in the wilderness. The New Covenant was “cut” in Moab with a new generation and not only included those present, but those that will be born later ( Deut 29.14-15). Moab means the “seed of the father”. This covenant will be ratified or “cut” in Yeshua Himself, the seed of the father (virgin birth). So, are you getting the picture. Exodus 34.6-7 is really a prophecy of the New Covenant that will be coming later and God is giving us a picture of how it will work and how He will relate to it. His presence will not leave us even though we sin because it is based on His attributes of mercy for those who believe. Those that don’t believe will not receive the benefits of that mercy and their sin will remain and the wrath of God will have to be carried out. There is much more to this but hopefully this will basically answer your question.

Q.”Is Matthew 5.32 and 19.3-9 correct? I want to explain it to a divorced friend.” (Pete)

A. The area of divorce can be a difficult issue to understand if one does not have a proper biblical foundation to understand it with, so I will try to give a balanced view based on my understanding of the Scriptures and where Yeshua and Paul were coming from. The basis for their view can be found in Deut 24.1-4. The word for “uncleanliness” in verse one is “ervah” and it means improper behavior and can be translated “indecency” in other versions but it does not mean adultery or any uncleanliness found in Leviticus 18, those were punishable by death, so a divorce wasn’t needed. The word used here means anything that made life together impossible because that would lead to cruelty and abuse. Exodus 21.10-11 gives other reasons for a divorce that clarifies what this word can mean. If a husband marries a woman, he cannot reduce her food, her clothing or conjugal rights. He must support her. If he doesn’t, she can initiate a divorce if she is not supported by the husband. Deut 21.14 says he that cannot mistreat his wife. So, with that back-ground a divorce can be initiated if life together becomes impossible due to various, very serious reasons. Adultery was punishable by death, not a divorce. So, what is going on in the verses you cited? Yeshua is freeing up Deut 24.1-4 from all the false interpretations of the Pharisees from the School of Hillel, who was very liberal on divorce. Yeshua says that if you divorce someone for any other reason than the “ervah” of Deut 24.1 causes her to commit adultery ( “Moichao” in Greek) because that is not a biblical divorce. The word in Greek for fornication is “porneia”, where we get pornography from in English and as you can see they are two different words and it is the Greek equivelant to the Hebrew “ervah” of Deut 24.1 and complements it exactly. What he is saying is if you divorce someone in order to marry someone else, that is adultery. That was a big problem in the 1st Century because people were abusing the meaning of the word “ervah” and stretching it to mean if she burned the toast, or did trivial offenses that displeased the other you could divorce her/him. To divorce someone for that was just adultery covered up by a divorce. Another school of Pharisees called the School of Shammai disagreed with the Pharisees of the school of Hillel and agreed with the interpretation Yeshua gave on it. The common people, for the most part, agreed with what the Pharisees from Hillel taught because it was to their advantage and more expedient and Yeshua was giving what God had originally intended through Moses, which sided with what the school of Shammai was saying. Divorce and remarriage was always permissible if done for scriptural reasons. In Matt 19.3-9 it comes up again. The debate there is not over the right to remarry, all the rabbi’s agreed that you could. The argument was over the legal grounds for the divorce. Divorce, war, slavery was never God’s plan “from the beginning” because it does not reflect His perfect character as stated in 19.4 but it was “allowed” because of the hardness of our hearts (19.8) and so He gives the boundaries for doing it the right way. Again, in 19.8, Yeshua says that you cannot divorce in order to remarry someone else, it had to be for biblical reasons already stated in the Torah, and those have already been cited above. We don’t stone people today for adultery, but that breaks the marriage covenant completely and that would be a biblical reason today. Non-support, any type of abuse(emotional, physical, chemical) that makes life impossible, loss of conjugal rights are other reasons but there are many more. That’s why God uses the word ”ervah” because it can cover so many areas that can make life impossible, and it’s Greek equivalent is “porneia.” Unfortunately, some English translations translate “porneia” as “adultery” and it gives the wrong interpretation to what Yeshua is really saying. He is addressing some of the wrong interpretations of “ervah” done by the Pharisees, especially from the School of Hillel, who clashed with the Pharisees from the school of Shammai over this matter, and He clarifies God’s intention through Moses, which happened to be more consistent with how the school of Shammai interpreted it than the school of Hillel. Now, Paul was trained in the School of Hillel because his teacher Gamaliel, Hillel’s grandson. He had to change his view on divorce and you see it in 1Cor 7 where he is teaching the Corinthians about what to do in their domestic situations. We know he taught the Torah concepts because he tells them in 1 Cor 11.1-2 that he wanted them to “hold fast to the traditions “he taught them. The word for traditions in Greek is “paradosis” which means the Jewish traditions that were biblical, as found in the Scriptures, and the only scriptures that exixted at that time was the Old Testament, or “ Tanak” which is an acrynym fot Torah ( 5 bks of Moses), Nevi’im (prophets) and Ketuvim(writings). Now, these Corinthians were well versed in the pagan culture of Greece and Rome and were getting divorces for many of the same reasons the Jews were, only worse. In 1 Cor 7.10-11 he says that it is not his opinion “but the Lords” ( which means it’s found in the Scriptures-Deut 24.1-4, Exodus 21.10-11 for a start) that the wife should not leave her husband for trivial , unscriptural reasons , and if she has, she can’t remarry or else she needs to be reconciled to her husband. This is not referring to a wife who has biblical, legal grounds for a divorce but to one who just abandoned her husband for her own, selfish reasons not sanctioned by the Scriptures. This verse is taken out of context by those not understanding all of the scriptures. Remember, Paul is a trained rabbi who was an expert in Jewish hermeneutical interpretation and would have all the scriptures relating to divorce in mind when writing this. Remember, he said it wasn’t his opinion, but the Lord’s in v10. In verse 39 he gives another reason to remarry and that is the case of one spouse dies, and he was telling the Corinthians in that case you can also remarry. So, divorce and remarriage is permissible in the Scriptures in all cases where the marriage cannot go on due to some of the reasons already given, but it is not limited to only those mentioned. This should only be entered into with much prayer and sound biblical counsel that is founded on the principles God already has laid down in the Torah because that is what Yeshua and Paul used as the basis for their instruction in the verses you cited. I know this doesn’t even scratch the surface of this difficult subject, but I hope this will help you counsel your friend who may be struggling with a lot of guilt piled on her by people who misunderstand what God has said. She doesn’t need that kind of guilt because a divorce is difficult to deal with emotionally even when it is necessary. If I can help her further, tell her to contact me as soon as possible.

Q. In John 1, Jesus says he saw Nathanael “ under the fig tree.” What is the significance of this?

A. Being “under the fig tree” is a Hebrew idiom for peace, and more specifically the Messianic Kingdom. In John 1, Yeshua is looking for his disciples. They didn’t choose Him, His followers never do, it’s the Lord who finds them. He says to Nathanael that he is an Israelite “in whom there is no guile” which means he had no false estimation of himself, he was an honest man. And Nathanael asks Him “how do you know me?” or why do you say that. Yeshua answers and says in v 46 that “before Phillip called you (v45) when you were under the fig tree, I saw you. Nathanael knows the meaning of the idiom and immediately declares Yeshua a king by saying “you are the Son of God” which is a title for kings found in 1 Chr 28.5-7 where the Lord calls Solomon a “son to Me” and from that time on kings were called the “Son’s of God.” He then comes right out and tells us what he means by saying that by calling Yeshua the King of Israel. The term ”sitting under the fig tree” is an idiom for peace found in several scriptures Micah 4.4 says that in the Messianic Kingdom each person will sit under his fig tree, with nobody making them afraid and it will be a time for study, meditation and peace. If you are sitting under a tree you aren’t building walls to defend yourself so that’s why it carried the idea of peace. In 1Kings 4.25 it says that Judah and Israel lived in safety, every man under his vine and his fig tree during Solomon’s reign. You will also see this concept in Isa 36.16 where an Assyrian envoy tries to convince those in the city of Jerusalem to surrender and says that if they make peace then each person can eat of his vine and of his fig tree and drink from his own water cisterns and so on. Again, eating and sitting under the fig tree symbolized peace. Lastly, in Zech 3.10 it says that “In that day (another idiom for the Messianic Kingdom or when Messiah comes), declares the Lord of Hosts every one of you will invite his neighbor to sit under his vine and under his fig tree.” So, when Yeshua calls Nathanael a righteous man He also says He sees him the Messianic Kingdom by saying He saw him “under a fig tree.” It is also very probable that Nathanael was actually sitting under a fig tree. When Yeshua told him He saw him, Nathanael knew that there was something different about this Man and it is possible that he declared Yeshua King through the inspiration of the Holy Spirit. It is also possible that Nathanael may have been meditating on Jacob’s Ladder found in Genesis 28 and that’s why Yeshua immediately goes into the imagery found there and ties Jacob’s Ladder to Himself.