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The Law of Witnesses-Key to
Civil & Religious Justice: A Lesson From MattithYahu 18.15-17 INTRODUCTION Who is the only One who could have preceded the
Creation and ordained Justice? Is it
not the Creator Yahueh, Whose awesome Name in its earliest known form is %*
(IA) Yah or &%* (IAU) Yahu and in its latter form is %&%* (IAUE)
Yahueh: “Self-Existent, Almighty, Creator/Father.” Let any who would repugn His Name realize the fulness of It, and
the utter majesty and power with which they would contend, a Name for which all
the English tongue can offer is but poor substitutes, e.g. “eternal,” “god,”
“lord.” Yes, as Eden shows, naming is
an act of dominion. So, it is not given
that the creature name his Creator.
Rather, he is to reverence his Creator’s revealed and unique Name. And so, as the Creator has proscribed the
use of any other, only that Name Yahueh, is used here. Likewise for His Anointed One, &%*
Yahushua. Also, Truth-seeking is by certain laws/lights, e.g.: • the Apostles, et al., must agree with the Prophets • one verse cannot overturn a general teaching • discernment hinges often on context • Scriptures must be studied, not merely read • Truth-seeking requires a humbled spirit So, by such lights, and a humbled spirit, let us
study Yahushua’s words in MAT. 18.15-17. Few realize it, but here is
the civilized process for administering justice. The Messiah’s words in this passage are an exciting and rewarding
study, one that will reveal the very heart of Scriptural and American Justice
and Liberty. “if your brother shall trespass against you, go and
tell him his fault atween you and him alone ... But if he will not hear you,
then take with you one or two more, that in the mouth of two or three witnesses
every word shall be established. And if he neglect to hear them, tell it to the
assembly: but if he neglect to hear the assembly, let him be to you as an
heathen man and a publican.” CONTEXT Is “tell it to the assembly” to be taken narrowly,
i.e. a few merely tell the assembly one is sinning, and that’s that. He is then a ‘heathen;’ with no formal
enquiry or hearing; no opportunity to rebut the charges. Even pagan Rome had a better sense of Justice! “It is not the manner of the Romans to deliver any man to die, before
that he which is accused have the accusers face to face, and have licence to
answer for himself concerning the crime laid against him.” ( ACT. 25.16). Yes, the injustice inherent in mere ‘telling’ should
be obvious to one and all. Such a
narrow view of MAT.
18.17 violates
a key law of Truth-seeking, i.e. “context,” for It ignores both the Messiah’s
preceding and succeeding words: “in the mouth of two or three witnesses every word
shall be established ... but if he neglect to hear the assembly.” The Law of Witnesses (Deu. 19.15-21) That the Teacher is speaking here of a formal
hearing by the assembly is simply undeniable.
As the Bible Knowledge Commentary and others, attest: “... This was in keeping with
Old Testament precedents, as in Deuteronomy 19.15. ... the matter should be brought before the
[assembly] ... This corporate action was entrusted to the entire apostolic
group.” So, by referring to The Law of Witnesses (DEU. 19.15-21), is not the Messiah
ratifying how Justice is to be dispensed in the assembly? Let us study His words in context,
that Truth and Justice-Yah’s ways, not the tongues of gossips-may prevail among
men of Faith. Let’s see the “big
picture.” For the failure to do so is
often at the heart of confusion and false doctrine. Yes, context. In MAT. 18, “Just who
is speaking with whom, on what topic, and in what frame of reference?” From v. 1, the speaker is Yahushua; speaking with
his Apostles (deputies) re the Kingdom of Heaven and the nature and
dispensation of Justice there. By His reference to the Law of Witnesses, He
addresses what we today call “trial” and “cross-examination”:
“One witness shall not rise up against a man for any
iniquity, or for any sin, ... at the mouth of two witnesses, or at the mouth of
three witnesses, shall the matter be established. If a false witness rise up
against any man to testify against him that which is wrong: then both the
men, atween whom the controversy is, shall stand afore Yahueh, afore the
priests and judges which shall be in those days: And the judges shall make
diligent inquisition: and, lo, if the witness be a false witness, and
has testified falsely against his brother; Then shall you do to him, as he had
thought to have done unto his brother: so shall you put the evil away from
among you”.
DEU. 19.15-21. “To the law and the testimony, if they speak not
according to this word, it is because there is no light in them” ISA. 8.20 Even as Yahushua himself taught in MAT. 5.17: “Think not that I am come to destroy the law, or the
prophets: I am not come to destroy, but to fulfil”. Yes, the context in which Messiah speaks in MAT. 18 is the Kingdom of Heaven
and the Law of Witnesses. Here
is the key; to the true nature of government, Justice and Liberty among His
disciples: “innocent until proven guilty”. By MAT. 18.17 we know each
man’s Creator-given Rights include a prompt trial afore his peers; to be
informed of the charges against him; to confront his accusers; to call
witnesses of his own; and to have aid of counsel. The Book of Susanna beautifully makes this
point. It is among the Ibru Apocrypha
(writings on hidden or secret things by authors at times unknown). The Apocrypha were in the Scriptures used by
Yahushua and His Apostles; were in the original 1611 KJV until vainly removed
by ‘puritans.’ In ‘Susanna,’ the fair
heroine is accosted by lewd elders who confess their lust for her; insisting
she give herself to them or “If you will not, we will bear witness against
you”. Susanna trusts Yah and stays
chaste, and the elders ‘tell the assembly’ their lie. The assembly judges her without examining her accusers and
ignoring her plea of innocence. In
fact, they are about to kill her when Daniyl upholds the Law of Witnesses. The people repent of their shameless
democracy and hastily return to the assembly hall to properly hear the
matter. There, by ‘diligent
inquisition’ per the Word of Yahueh, Daniyl exposes the lewd elders, and the
assembly rightly renders to them what they would wrongly have wreaked on the
faithful Susanna. ‘AlleluYah!
It is also by the Law of
Witnesses we Americans charge our government to respect and protect our
Yah-given Rights. Note Article VI of
our Bill of Rights: “In all criminal prosecutions, the accused shall
enjoy the right to a speedy and public trial, by an impartial jury of the State
and district wherein the crime shall have been committed, ... and to be
informed of the nature and cause of the accusation; to be confronted with the
witnesses against him; to have compulsory process for obtaining witnesses in
his favor, and to have the Assistance of Counsel for his defence”. So, by the larger context of MAT. 18.17, i.e. the Law of Witnesses,
the doctrine of merely ‘telling’ the assembly is shown false. Truly, denial of
Due Process, is both un-Scriptural and un-American. THE MOSHEIC
DISPENSATION Of course, Justice long precedes America; it
precedes the Greek and Roman empires, for Justice is of Yahu And, so, we have come to the biggest
picture of all! The very reason the Sovereign of the Universe revealed
His Name to those He made in His own image. Yes, this is much bigger than many
realize! Think, as His nature and power are made clear
by His Name, is not also the perfection of His Justice clear by His Covenant
purpose, to raise up sons in His own image, sons who will learn and do
His ways, Righteousness and Justice, that all might praise Him and enjoy His
Liberty and Peace? As it is written of
such a son, even of the faithful Abraham: “I have chosen him, that he may charge his children
and his household after him to keep the way of [Yahueh] by doing righteousness
and justice, so that [Yahueh] may bring to Abraham what He has promised him”. rsv Here is revealed the basis of Yah-ordained
Justice. As there is but one head of all Creation, so has the Creator ordained
but one head of the household, the man/father, to govern and educate by His
Maker’s Word, and the woman shall be the man’s helpmate, and one with him, even
as he is one with Yahueh. Yes, a house divided cannot stand (MAT. 12.25; MAR. 3.25; LUK.
11.17). But how, exactly is this governing and
educating in unity to be done beyond the individual family or house? Who is
responsible for doing what and when, and how is there to be unity, among the
clans, tribes and nations, even the assemblies? The Council of Elders (Mosheic) Government and education are Yah-ordained to the
Patriarchs of each family, clan, tribe and nation, to rule by His Word. The Assembly of Israyl is clearly composed
of obedient, self-governing sons of Yahu. This Yah-ordained Patriarchal system
is prescribed in the Book of the Covenant, aka Deuteronomy. “Take you wise men, and understanding, and known
among your tribes, and I will make them rulers over you. ... So I took the
heads [patriarchs] of your tribes, wise men, and known, and made them heads
over you, ... And I charged your judges at that time, saying, Hear the causes
atween your brethren, and judge righteously atween every man [Ibru ‘ish’: or
husband Strong’s 376] and his brother, and the stranger that is with him”.
1.15,16. “You shall
appoint judges, and officers in all your towns which Yahueh your Sovereign
gives you according to the tribes; and they shall judge the people with
righteous judgment.”. 16.18. And how are these Patriarchal judges to proceed? “You shall not pervert justice; you shall not show
partiality; and you shall not take a bribe, for a bribe blinds the eyes of the
wise and subverts the cause of the righteous. Justice and only justice, you
shall follow, that you may live and inherit the land which Yahueh your
Sovereign gives you.” 16.19,20 “Then shall you enquire, and make search, and ask
diligently; and, lo, if it be truth, and the thing certain”
13.14. “And it be told you, and you have heard of it, and enquired
diligently, and, lo, it be true, and the thing certain” 17.4. So, the Patriarchal judges are to ‘enquire
diligently,’ and not to judge on mere claims, but only on certainty
of facts and truth. Thus, the
Patriarchs are to prove the accusers, accused, and each
accusation. Even the Apostle rightly
enjoined “prove all things” (1 THE. 5.21) This is the key to Yah-ordained Justice,
Liberty and government, and their proper administration by assemblies of men,
civil or religious. THE MESSIANIC DISPENSATION “Case Law” Did Yahushua “do away” with Justice in MAT. 18, or elsewhere for that
matter? Heaven forbid! He upheld it! Could He have done elsewise, being the exact expression of his
Father’s substance? HEB. 1.3.
Look carefully at MAT.
18.16: “in the mouth of two or three
witnesses every word shall be established”. This kjv
translation is misleading at best, for ‘word’ here is the Greek ‘rhema’. Yes, ‘rhema’ can generally mean ‘word’, but Yahushua is being most careful
and precise, given the gravity of the matter at hand. So we need to hear Him with equal care and precision. The 1982 Zondervan Lexicon, page 563, gives the precise
meaning of ‘rhema’ in our verse: “A matter of dispute, case at law:
Mt. xviii.16; 2Cor. xiii.1 ... Deu xix.15)”.
Lo! Yahushua did
not refer to just any claim, but to a formal charge, hence a formal
hearing-with Justice administered by a Council of Elders. Yes, Yahushua told the Apostles to hear a
“case at law”. He was a rabbi and
reminded His disciples of their role as Elders, as Judges per the way of
Yahueh. So, we see again, in context,
his cite of DEU. 19.15-21, and to Yah-ordained self-government and
Elder-Patriarch dispensed Justice. So
too, we see how simply reading an English text, as with merely “tell” the
assembly, seriously distorts the true message. The Council of Elders (Messianic) So, in this “big picture” of MAT. 18.17, we see clearly the
Messiah’s cite of DEU.19.15-21 does refer to the whole assembly, but in the
context of a formal hearing there by the Patriarchs as Judges. He speaks of this to His Apostles, of their
prime duty to judge disputes afore Yahueh and the assembly. E. W. Bullinger notes this in The Companion
Bible margin at this verse, for the true meaning of assembly: ”In this case the synagogue, or local courts,
...” Yes, assembly (synagogue) can mean all the
brethren. Yet, also, it means the
“place of assembly for purposes of deliberation” (Unger’s Bible Dictionary, et
al.); where the Elders or Patriarchs are to hear “cases at law.” Indeed, Mosheic Synagogues definitely
existed in the Babylonian exile (6th cent. bce) and can be traced much earlier (16th cent. bce).
This long predates the Greek and Roman empires (4th & 1st
cent. bce) which are wrongly held
as the cradles of Justice. As to what
were probably the first structures dedicated to Justice, some history of such
is seen on p600 of Zondervan’s 1982 Lexicon: “Synagogues seem to date their origin from the time
of the Babylonian exile. In the time of [Yahushua] and the Apostles every town,
not only in Palestine but also among the Gentiles if it contained a
considerable number of [Israyli] inhabitants, had at least one synagogue, the
larger towns several or even many. That the [Israyli] held trials and even
inflicted punishments in them, is evident from such pass. as Mt. x.17;
xxiii.34; Mk. xiii.9; Lk. xii.11; xxi.12; Acts ix.2; xxii.19; xxvi.11" So, ‘a case at law’ is to be taken to, and heard by,
the Elders-Judges afore the assembly.
For Messianic synagogues function as Mosheic ones. Shaul affirms this in
1COR. 5.12-6.6., The failure to judge
each other is what Shaul rebukes the Corinthians for. How unjust for sons of the Judge of the
Universe to refuse to judge their own disputes and turn, instead, to the civil
courts. Truly, can a Council, whose duty it is to do justice, refuse to
judge! Brothers, awaken!! Shaul teaches as the Prophets and
Anointed. We are to judge
those within the Assembly, and it is sinful if we fail to do so. Sinful? Sinful! Or do you
not grasp the big picture and gravity of the Commandment? “You shall not take [up] the name of Yahueh your
Father in vain ...” DEU.
5.11 Can any candid mind possibly find it not sinful for
one to vigorously proclaim the Word of Justice, yet refuse to
obey its Author’s command to do Justice. Or do we ignore also the Apostles who said: be “doers of the law” ROM. 2.13; JAM. 1.22-25. As Wycliffe comments on the passage in Romans: “what counts is
performance, ... the doer of the law will be justified;” Yes, as it was with Israyl of old, so it is to be
among the lost sheep of Israyl to whom Yahushua, was sent, also those “grafted
in” as full brethren within the Apostolic synagogues (assemblies). Indeed, as Bullinger and others note, both
the Messianic faithful and buildings, especially under Yahushua’s Apostles, were
Israyli. The buildings were generally built so the brethren sat facing
Yahushalom. But for a fuller
understanding of the Apostolic/Messianic synagogue, see The Library of
Universal Knowledge, which shows in Volume XIV, page 145: “Erected out of the common funds or free gifts of the community, it had
also to be supported by taxes and donations. All profane doings were strictly
prohibited in it. No eating, drinking, reckoning, and the like, were allowed;
and even as to dress and other things of general decorum, the reverence due to
the place was enforced as rigidly as possible. It represented in miniature the
form of the temple, itself an enlarged type of the tabernacle. At the extreme
eastern end was the Aron hakkodesh, the [dedicated] ark, containing
several copies of the Pentateuch, from which the periodical readings were
chanted. In front of this was the stand of the public reader of the prayers,
not far from which was suspended the everlasting lamp (ner tamid). On a
raised platform in the middle of the synagogue, was the place of the reader or
preacher. The women sat separated from the men by a low partition five or six
ft. high. The affairs of the synagogue were administered by a board of
“ancients” or “elders”, at whose head stood a chief or principal (Rosh
hakkeneseth--archisynagogos). This college managed the inner affairs of
the synagogue, and had even the power of excommunication. The officiating
minister, whose office it was to recite the prayers aloud, was called sheliach
tzibbur--messenger of the community (angelos ecclesias, Rev.). His
qualifications were, among others, to be active, to be father of a
family, not to be rich or engaged in business, to possess a good voice, to
be apt to teach, etc ... On the connection between the [Rabbinical]
synagogue and the [Messianic] ... it is obvious to the most superficial
observation that the principal practices of the latter belong, with certain
modifications, to the former”. So, the Apostolic synagogue is very Israyli. The main difference with the Rabbinical
synagogue, of course, being Yahushua’s Anointing. But above doubt a core duty of both beth-hak-kenes-eth and
ekklesia is judging. As The
Library of Universal Knowledge also duly notes in Volume XIII, on page 109: “The limits of [Assembly] jurisdiction are not known
with certainty; but there is no doubt that the supreme decision over life
and death, the ordeal of the suspected wife, and the like criminal matters,
were exclusively in its hands. Besides this, however, the
regulations of the [appointed] times and seasons, and many matters connected
with the cultis in general ... were vested in it”. (emphases mine). Yes, both in structure and administration, the Apostolic/Messianic
synagogue is very Israyli-unlike the Greco-Roman “churches” or other assemblies
claiming “the faith once for all delivered to the saints” but who, in practice,
heed Greco-Roman orthodoxy. This difference
is truly glaring in matters of Justice.
It shows how deeply into many assemblies reach the tentacles of
apostacy, false doctrine/religion/tradition, and humanism (which denies moral
absolutes)- assemblies where Justice has been fully abandoned, ceded to secular
judges, leaving those who would be faithful lost in a mass of effeminate
imitations of the Anointing, of the Apostolic/Messianic body. So it should be no surprise these pretenders
haven’t a clue to the real message of MAT. 18.17, i.e. a Council of
competent Elders or Patriarchs are to adjudicate all charges of persistent or
serious wrongdoing. Now, it should be clear the blessings promised
Abraham’s seed will not be restored to this land till these pretenders are
replaced by men who: know and do their duty as sons
of Yahu; don’t take the first excuse to dodge their duty, or cede it to
women, the unlearned, or secular government; hearing of sin in the body, will
not fail to do justice. ‘AlleluYah! CONCLUSION So, we have seen there is more to MAT. 18.17 than the simple English “tell”
the assembly? Think of the
commands for Judges to “diligently enquire” and “search”. Is it not unjust for an assembly to
judge a member without proving him or his accusers? If one can’t see how mere ‘telling’ opens the door to evil, one
truly has eyes that see not. What an
invitation to malicious gossip this is or would be. If merely telling the Assembly is meant, then we must exalt, not
impugn, gossips, talebearers, and conspirators. The Council of Elders (Messianic) is as the Council
of Elders (Mosheic)--all learned Patriarchs, mature in person and spirit. Yes, Scripture excludes women or
immature/unlearned males from being Elders.
On the one hand, matriarchy is paganism. The word means motherly rule, a condition typical of primitive
pagans, from the absence or rejection of Yahueh and, according to some
authorities, the practice of promiscuous sex to the point where one’s sire is
unknown. On the other hand, re
unlearned or immature males, did not the Apostle write: “Not a novice” 1 TIM. 3.6. The Library of Universal Know-ledge, vol. XIII, page 109, affirms
this: “Its members belonged to the different classes of
society: there were priests (archiereis); elders, that is, heads of families,
MEN of age and experience (presbyteroi [cf. Z-Lex. 1982 p535
presbyteros); scribes, or doctors of the law (grammateis); and others, exalted
by eminent learning”. So, taken in the judicial context of MAT. 18.17, “assembly” refers to all the brethren, overseen by a Pastor and
Council of Elders, all proven, learned men, apt to teach. This is well attested in 1TIM. 3.2-13, and by Bullinger in The
Companion Bible appendix 189: “Elders” is frequently met with in the OT as
indicating an official position, e.g. elders of the tribes, elders of the
cities, elders of Midian, &c. In the Gospels and Acts this generally refers
to the Sanhedrin. The name seems to have been taken over by the [Messianic
assembly] to describe the members of the Council at [Yahushalom] other than the
Apostles (Acts 11.30; 15.2-23), and then similar officers were appointed
in local [synagogues] (Acts 14.23; 20.17; Tit. 1.5). That these were
identical with the “overseer” of Acts 20.28 (Gr. Episkopoi, rendered “bishop”
in Phil. 1.1; 1Tim. 3.2; Tit. 1.7; 1[Kep.] 2.25) is clear from comparison with
Acts 20.17; 1Tim. 5.17; Tit. 1.5,7; 1 Pet. 5.1,2 (see notes). There were
thus “business” elders and “preaching” elders. Peter [Kephas] and John
[Yahukhanan] both call themselves elders” (1Pet. 5.1; 2 Jhn. 1; 3 Jhn 1). Yes, Apostolic synagogues are to be overseen by
Pastors with Councils of Elders, all learned Patriarchs who hear disputes, not
merely issue judgments based on the tale of a few accusers. They are to “enquire diligently”,
cross-examine witnesses, and then and only then promptly do justice if
a thing be “true,” “certain.“
This is the meaning in “if he neglect to hear the assembly’? The accused is not absent from, or denied, a hearing, but after
he and his whole matter are heard, he refuses to heed the Council. Lest we not heed, then, let us have Pastors with
Councils of Elders to “enquire diligently” that we come to and be “certain” of
the “Truth,” faithing as Abraham, Danyil and the Apostles. Truly, by this may we come to a fuller grasp
and expression of our Covenantal duty to do Justice and
Righteousness, even putting away from among us the wicked person. Yet some who oppose the Patriarchy would point to GAL. 3.28: “there is neither male nor
female: for ye are all one in The Anointed Yahushua.” Now consider this carefully, recalling the Laws of Scripture
Study- specially the one of context.
Again the Bible Knowledge Commentary clarifies: “While affirming the coequality of man and woman in
[the Anointed One], [Sh]aul did nonetheless make it clear that there is
headship of the man over the woman (cf. 1 Cor. 11.3) and that there are
distinctions in the area of spiritual service (cf. 1 Tim. 2.12).” So, while equal in the Promise, even Yahushua, men
and women still have their distinct, Creator-ordained roles and will be judged
on how faithfully they conduct themselves in those respective roles. Now, some who hold to the false doctrine of merely
‘tell’ the assembly do so out of fear.
Fear of the power in a proper Council of Elders. This is both appreciable and sad. Appreciable, as we all are to fear Yahueh
and the consequences of our own iniquity.
But sad, in that it expresses distrust and rejection of His ways, which
are Righteousness and Justice. Others fear their Yah-ordained duties, fear being
men in the full sense of the word, a male who is mature in person and spirit,
in the fullness of the Anointed One, our King and Teacher. Yet others fear losing control or influence
within an assembly. These might consider
. “Brothers,
do not become childish in thought; on the contrary, be child-like concerning
wickedness, but in thought be manly.” (1CO. 14.20)
and
“Except Yahueh build the house, they labor in vain that build it:” (PSA. 127.1). So, brethren, let not fear nor ambition govern us,
but love of Yahueh. Let us heed and
trust Him and His Son. Let us do
Justice and Righteousness. And if we
lack knowledge, let us heed the Prophets & Apostles: “Hear, O Israyl: Yahueh is our Father, Yahueh alone: And you shall love Yahueh your Father with
all your heart, and with all your soul, and with all your might. And these words, which I command you this
day, shall be in your heart: And you
shall teach them diligently to your children, and shall talk of them when you sit
in your house, and when you walk by the way, and when you lie down, and when
you rise up. And you shall bind them
for a sign upon your hand, and they shall be as frontlets atween your eyes.” DEU. 6.4-9. “Study to show yourself
approved unto Yahueh, a workman that needs not to be ashamed, rightly dividing
the word of truth.” (1 TIM.
2.15) and “grow in grace, and in the knowledge of Yahueh our
Savior and Yahushua the Anointed One.” (2 PET 3.18). Yet some might say: “The Teacher said: ‘Judge not’”!. Whoa!
Again translation fails us. For,
as shown by Zondervan’s 1982 lexicon, p361, ‘judge’ in MAT. 7.1 does not convey the true sense of the Greek ‘krino’
which, there, means to judge or find fault unfairly. This is in sharp contrast to the sense of
‘krino’ as used by Shaul in 1 Co.5.12, meaning ‘to render disciplinary judgment
or censure as the facts require.’ “For what have I to do to judge them also that are outside? do not you judge
them that are within? But them that are
outside Yahueh judges. So put away from among your-selves the wicked person.” 1 COR 5.12 So, we are to judge those within the body “as
the facts require” but not those outside.
That is up to Yahueh. We are to
judge our own, even to ‘putting away’ the wicked. Of course, if one thinks about this in the context in which
Messiah opened MAT.
18, i.e. the
kingdom of Yahueh, it makes perfect sense and we see the Messiah and Apostle
agree. ‘AlleluYah! Let us be men. Let us do Justice. . In
and for His great Love and Name, ‘Ric
(benYahu) p Morningstar Witness 1102 S. Turner Rd. DeWitt, Michigan 48820-8116 ========================== |