Theonomy Wiki - User contributions [en]

Questionsoverviewname/en

2021-04-07T14:00:34Z

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Questions overview

Translations:Questionsoverviewname/1/en

2021-04-07T14:00:20Z

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Questions overview

Does theonomy require commitment to a particular view of eschatology (end times)?/en

2021-01-16T17:00:50Z

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<languages />{{:Navleft|Category:Answered Questions|{{:AnsweredQuestionsname/{{PAGELANGUAGE}}}}}}
<div class="questionbody">
The quick answer is no. There are a variety of approaches to theonomy, just as there are a variety of approaches to eschatology. The most pessimistic, near-futurist, "Jesus is coming back tomorrow, because I've calculated it from the hidden codes in scripture" person can (and should) still preach today that God's law is good and must be our standard for ethics and government.

==Eschatology is contentious==

Eschatology can be a contentious issue. One (futile) way to avoid contention is to suppress discussion of alternative ideas. Certain churches and Christian teachers avoid teaching anything other than one particular view of eschatology. They believe they know exactly what the book of Revelation means. No other interpretations are necessary (or even possible). I grew up in a few of these churches. Premillennial, pre-tribulational dispensationalism was the only possible view.

Now, it might be true that one of the forms of premillennialism is the correct interpretation of Revelation 20. But it also might not be true. If you are a Christian teacher, you are teaching falsehoods if you claim that premillennialism the only possible way to interpret that passage. And if you don't even mention the other views, then you are not being a good teacher. If your view is correct, then you have nothing to fear from teaching that reasonable Christians can differ on eschatology.

==Postmillennialism not required==

Postmillennialism has often been associated with theonomy. Many of the more vocal modern proponents of versions of theonomy also subscribed to postmillennial eschatology. The broader "Christian Reconstruction" movement (begun by people such as Rousas Rushdoony and Greg Bahnsen) associated several different concepts together, which they believed were complementary to their broader scriptural understanding. Postmillennialism and theonomy were two of these concepts.

But Greg Bahnsen wrote:

{{:Quote|The thesis of theonomic ethics is not logically tied to any particular school of millennial eschatology. ... Critics trip themselves up by confusing the question of what ought to take place in the world (ethics) with the question of what will in fact take place in the world (eschatology).<ref>Bahnsen, ''No Other Standard'', 51-52</ref>}}

==Theology matters==

This is not to say that one's eschatology does not affect how one views the law. People have used eschatological conclusions to deny the relevance of God's law in many ways. But these conclusions are often a result of more basic theological mistakes (such as the [[Is every law of God bound to a particular covenant?|conflation of law and covenant]]), than a logically necessary conclusion from premillennialism or amillennialism. Faulty theological presuppositions can work their way into any eschatological system.

There are two critical facts which all Christians must believe:

# Jesus is reigning as King right now.
# Jesus' (YHWH's) law teaches us how to love Him and love our neighbor.

There are ways in which a faulty eschatology (e.g. certain forms of pre-millenial futurism, certain interpretations of Matt. 5:17-19) could hinder someone from believing the above two facts.

Dispensationalism is an easy target here, and it has come under fire from a lot of theonomists (with good reason). But even committed dispensationalists could (and should) support theonomic ethics. They can do this without giving up any of their important presuppositions (such as the church/Israel distinction).

One of the main reasons YHWH gave the law to Israel was for them to be an ideal example "to the nations/gentiles":

{{:Scriptblock|Deuteronomy 4:5-8}}

The implied answer to Moses' questions is: No other nation. No other nation has statutes and ordinances so just as the laws given at Sinai and after. YHWH intended these laws (the ones which weren't covenantally-bound) to be followed by the nations/Gentiles who observed and interacted with his people.

YHWH put certain cultural protections into his law, to act as a hedge against synchretism. But he did not isolate his people from the surrounding nations. He commanded his people to care for foreigners (Lev. 19:33-34, Deut. 14:21), protect runaway slaves (Deut. 23:15), and provide justice to foreign refugees (Num. 35:15, Exod. 12:49).

YHWH cared (and cares) just as much about injustice happening outside the boundaries of Israel as injustice within. He gave his good laws to deal properly -- justly -- with acts of injustice. He gave his laws as a transcendent standard to define crime and "evildoing", and also to limit the scope of civil government (Deut. 4:2). He subordinated human rulers to his unchangeable law, so that they would not lift themselves up above their brothers (Deut. 17:18-20).
</div>

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[[Category:Answered Questions]]
[[Category:Eschatology]]
[[Category:Questions about the differences in law between the covenants]]
[[Category:Revelation 20:2]]

Translations:Does theonomy require commitment to a particular view of eschatology (end times)?/20/en

2021-01-16T17:00:46Z

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There are ways in which a faulty eschatology (e.g. certain forms of pre-millenial futurism, certain interpretations of Matt. 5:17-19) could hinder someone from believing the above two facts.

Translations:Does theonomy require commitment to a particular view of eschatology (end times)?/19/en

2021-01-16T17:00:46Z

FuzzyBot: Importing a new version from external source

# Jesus is reigning as King right now.
# Jesus' (YHWH's) law teaches us how to love Him and love our neighbor.

Translations:Does theonomy require commitment to a particular view of eschatology (end times)?/18/en

2021-01-16T17:00:46Z

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There are two critical facts which all Christians must believe:

Are there 613 commandments in the Torah?/ko

2021-01-05T16:00:44Z

FuzzyBot: Updating to match new version of source page

<languages />{{:Navleft|Category:Answered Questions|{{:AnsweredQuestionsname/{{PAGELANGUAGE}}}}}}
<div class="questionbody">
{{:Quote|Now, the Holy Spirit permanently indwells all of God's people, giving them new power over their sinful natures and guiding their growth in holy living apart from literal obedience to the 613 commandments of the Torah (vv. 4-6).<ref>Blomberg, Craig L.. ''From Pentecost to Patmos: An Introduction to Acts Through Revelation''. United States: B&H Publishing Group, 2006., p. 248</ref>}}

No one should ever cite "613" as the number of commands in the Torah. The rabbinic list of 613 (created by Maimonides) contains many redundant commands, erroneous interpretations of scripture, and many commands with no basis whatsoever in God's law.

The number 613 wasn't even the result of a careful count: it was based upon rabbinic numerology. It was first suggested some time in the third century by a Rabbi named Simlai:
{{:Quote|Rabbi Simlai gave as a sermon [''darash Rabi Simlai'']: 613 commandments were communicated to Moses – 365 negative commands, corresponding to the number of solar days [in a year], and 248 positive commands, corresponding to the number of the members [bones/organs] of a man’s body.<ref>Babylonian Talmud, Makkot 23b-24a</ref>}}

Maimonides (the author of the most commonly used list of 613 commandments) started with the rabbinic traditional number 613 and crafted his list to conform to it. For example, he grouped every single death penalty command under just four numbered commands:
* P226 Execution by decapitation<ref>https://www.chabad.org/library/article_cdo/aid/961586/jewish/Positive-Commandment-226.htm</ref>
* P227 Execution by strangulation<ref>https://www.chabad.org/library/article_cdo/aid/961587/jewish/Positive-Commandment-227.htm</ref>
* P228 Execution by burning<ref>https://www.chabad.org/library/article_cdo/aid/961588/jewish/Positive-Commandment-228.htm</ref>
* P229 Execution by stoning<ref>https://www.chabad.org/library/article_cdo/aid/961589/jewish/Positive-Commandment-229.htm</ref>

Now, you might be thinking to yourself: "I don't remember anywhere in Biblical law where someone is required to be executed by strangulation or decapitation."

And you would be correct. Now you have direct evidence for the deficiency of Maimonides' enumeration of the commandments.

The number of commands in the Torah depends upon how you choose to count them. It is possible to treat every separate detail of the law as its own individual commandment (in which case you would come up with a large number: probably over 1000). It is also possible to group the details of a command under a more general command, as we do when we say "Ten Commandments."

===How many commandments are in the Ten Commandments?===

This is a trick question, right? The scripture says that there are "ten commandments" which YHWH wrote upon the stone tablets (Exodus 34:28, Deut. 10:4). But the Hebrew words that are often translated "Ten Commandments" (עֲשֶׂ֖רֶת
הַדְּבָרִֽים׃) can mean anything from "ten words" to "ten sayings". A "saying" of YHWH can contain more that one "commandment," as I'll show below. In one of the passages listing the Ten Commandments -- Exodus 20:3-17 -- I could make a case that there are actually sixteen commandments, not (merely) ten. It depends upon how you divide them.

This variation in counting can be seen even in Christian tradition. Many Christians aren't aware that different "branches" of Christianity actually disagree on which of the Ten Commandments are given which numbers. For example, the Third Commandment ("remember the Sabbath...") for Lutherans (and Catholics)<ref>Following the numbering of Augustine of Hippo.</ref> is actually numbered as the Fourth Commandment by Presbyterians (and most other Protestants), who follow the traditional Jewish numbering/division. So when Lutherans (and Catholics) get to the end of the Decalogue, they actually split the command about "coveting" into two different "commandments" (presumably because there are two different sentences in it).

Let's take the Sabbath commandment as a case in point:
{{:Scriptblock|Exodus 20:8-11}}

There are (at least) three different "commandments" here:

# Remember the Sabbath day, to keep it holy.
# You shall rest on the Sabbath.
# You shall not make anyone to work over whom you have authority.

Some might even add that the phrase "{{#scripture:Exodus 20:9}}" mandates (some form of) work on the remaining six days. I can understand the argument for this, especially when the apostle Paul says things like "{{#scripture:2 Thessalonians 3:10}}". I disagree that the Sabbath law is implying a required six full days of work, but this is a valid alternate interpretation.

The point here is not to turn the "Ten Commandments" into the "Sixteen Commandments," but to show how one's method of counting affects any final tally.
</div>

{{DISPLAYTITLE:토라에는 613 개의 계명이 있습니까?}}

[[Category:Answered Questions]]
[[Category:Questions about the organization and character of Biblical law]]
[[Category:Questions comparing Biblical law to other legal systems]]

Are there 613 commandments in the Torah?/en

2021-01-05T16:00:43Z

FuzzyBot: Updating to match new version of source page

<languages />{{:Navleft|Category:Answered Questions|{{:AnsweredQuestionsname/{{PAGELANGUAGE}}}}}}
<div class="questionbody">
{{:Quote|Now, the Holy Spirit permanently indwells all of God's people, giving them new power over their sinful natures and guiding their growth in holy living apart from literal obedience to the 613 commandments of the Torah (vv. 4-6).<ref>Blomberg, Craig L.. ''From Pentecost to Patmos: An Introduction to Acts Through Revelation''. United States: B&H Publishing Group, 2006., p. 248</ref>}}

No one should ever cite "613" as the number of commands in the Torah. The rabbinic list of 613 (created by Maimonides) contains many redundant commands, erroneous interpretations of scripture, and many commands with no basis whatsoever in God's law.

The number 613 wasn't even the result of a careful count: it was based upon rabbinic numerology. It was first suggested some time in the third century by a Rabbi named Simlai:
{{:Quote|Rabbi Simlai gave as a sermon [''darash Rabi Simlai'']: 613 commandments were communicated to Moses – 365 negative commands, corresponding to the number of solar days [in a year], and 248 positive commands, corresponding to the number of the members [bones/organs] of a man’s body.<ref>Babylonian Talmud, Makkot 23b-24a</ref>}}

Maimonides (the author of the most commonly used list of 613 commandments) started with the rabbinic traditional number 613 and crafted his list to conform to it. For example, he grouped every single death penalty command under just four numbered commands:
* P226 Execution by decapitation<ref>https://www.chabad.org/library/article_cdo/aid/961586/jewish/Positive-Commandment-226.htm</ref>
* P227 Execution by strangulation<ref>https://www.chabad.org/library/article_cdo/aid/961587/jewish/Positive-Commandment-227.htm</ref>
* P228 Execution by burning<ref>https://www.chabad.org/library/article_cdo/aid/961588/jewish/Positive-Commandment-228.htm</ref>
* P229 Execution by stoning<ref>https://www.chabad.org/library/article_cdo/aid/961589/jewish/Positive-Commandment-229.htm</ref>

Now, you might be thinking to yourself: "I don't remember anywhere in Biblical law where someone is required to be executed by strangulation or decapitation."

And you would be correct. Now you have direct evidence for the deficiency of Maimonides' enumeration of the commandments.

The number of commands in the Torah depends upon how you choose to count them. It is possible to treat every separate detail of the law as its own individual commandment (in which case you would come up with a large number: probably over 1000). It is also possible to group the details of a command under a more general command, as we do when we say "Ten Commandments."

===How many commandments are in the Ten Commandments?===

This is a trick question, right? The scripture says that there are "ten commandments" which YHWH wrote upon the stone tablets (Exodus 34:28, Deut. 10:4). But the Hebrew words that are often translated "Ten Commandments" (עֲשֶׂ֖רֶת
הַדְּבָרִֽים׃) can mean anything from "ten words" to "ten sayings". A "saying" of YHWH can contain more that one "commandment," as I'll show below. In one of the passages listing the Ten Commandments -- Exodus 20:3-17 -- I could make a case that there are actually sixteen commandments, not (merely) ten. It depends upon how you divide them.

This variation in counting can be seen even in Christian tradition. Many Christians aren't aware that different "branches" of Christianity actually disagree on which of the Ten Commandments are given which numbers. For example, the Third Commandment ("remember the Sabbath...") for Lutherans (and Catholics)<ref>Following the numbering of Augustine of Hippo.</ref> is actually numbered as the Fourth Commandment by Presbyterians (and most other Protestants), who follow the traditional Jewish numbering/division. So when Lutherans (and Catholics) get to the end of the Decalogue, they actually split the command about "coveting" into two different "commandments" (presumably because there are two different sentences in it).

Let's take the Sabbath commandment as a case in point:
{{:Scriptblock|Exodus 20:8-11}}

There are (at least) three different "commandments" here:

# Remember the Sabbath day, to keep it holy.
# You shall rest on the Sabbath.
# You shall not make anyone to work over whom you have authority.

Some might even add that the phrase "{{#scripture:Exodus 20:9}}" mandates (some form of) work on the remaining six days. I can understand the argument for this, especially when the apostle Paul says things like "{{#scripture:2 Thessalonians 3:10}}". I disagree that the Sabbath law is implying a required six full days of work, but this is a valid alternate interpretation.

The point here is not to turn the "Ten Commandments" into the "Sixteen Commandments," but to show how one's method of counting affects any final tally.
</div>

{{DISPLAYTITLE:{{PAGENAME}}}}

[[Category:Answered Questions]]
[[Category:Questions about the organization and character of Biblical law]]
[[Category:Questions comparing Biblical law to other legal systems]]

Are there 613 commandments in the Torah?/bn

2021-01-05T16:00:43Z

FuzzyBot: Updating to match new version of source page

<languages />{{:Navleft|Category:Answered Questions|{{:AnsweredQuestionsname/{{PAGELANGUAGE}}}}}}
<div class="questionbody">
{{:Quote|Now, the Holy Spirit permanently indwells all of God's people, giving them new power over their sinful natures and guiding their growth in holy living apart from literal obedience to the 613 commandments of the Torah (vv. 4-6).<ref>Blomberg, Craig L.. ''From Pentecost to Patmos: An Introduction to Acts Through Revelation''. United States: B&H Publishing Group, 2006., p. 248</ref>}}

No one should ever cite "613" as the number of commands in the Torah. The rabbinic list of 613 (created by Maimonides) contains many redundant commands, erroneous interpretations of scripture, and many commands with no basis whatsoever in God's law.

The number 613 wasn't even the result of a careful count: it was based upon rabbinic numerology. It was first suggested some time in the third century by a Rabbi named Simlai:
{{:Quote|Rabbi Simlai gave as a sermon [''darash Rabi Simlai'']: 613 commandments were communicated to Moses – 365 negative commands, corresponding to the number of solar days [in a year], and 248 positive commands, corresponding to the number of the members [bones/organs] of a man’s body.<ref>Babylonian Talmud, Makkot 23b-24a</ref>}}

Maimonides (the author of the most commonly used list of 613 commandments) started with the rabbinic traditional number 613 and crafted his list to conform to it. For example, he grouped every single death penalty command under just four numbered commands:
* P226 Execution by decapitation<ref>https://www.chabad.org/library/article_cdo/aid/961586/jewish/Positive-Commandment-226.htm</ref>
* P227 Execution by strangulation<ref>https://www.chabad.org/library/article_cdo/aid/961587/jewish/Positive-Commandment-227.htm</ref>
* P228 Execution by burning<ref>https://www.chabad.org/library/article_cdo/aid/961588/jewish/Positive-Commandment-228.htm</ref>
* P229 Execution by stoning<ref>https://www.chabad.org/library/article_cdo/aid/961589/jewish/Positive-Commandment-229.htm</ref>

Now, you might be thinking to yourself: "I don't remember anywhere in Biblical law where someone is required to be executed by strangulation or decapitation."

And you would be correct. Now you have direct evidence for the deficiency of Maimonides' enumeration of the commandments.

The number of commands in the Torah depends upon how you choose to count them. It is possible to treat every separate detail of the law as its own individual commandment (in which case you would come up with a large number: probably over 1000). It is also possible to group the details of a command under a more general command, as we do when we say "Ten Commandments."

===How many commandments are in the Ten Commandments?===

This is a trick question, right? The scripture says that there are "ten commandments" which YHWH wrote upon the stone tablets (Exodus 34:28, Deut. 10:4). But the Hebrew words that are often translated "Ten Commandments" (עֲשֶׂ֖רֶת
הַדְּבָרִֽים׃) can mean anything from "ten words" to "ten sayings". A "saying" of YHWH can contain more that one "commandment," as I'll show below. In one of the passages listing the Ten Commandments -- Exodus 20:3-17 -- I could make a case that there are actually sixteen commandments, not (merely) ten. It depends upon how you divide them.

This variation in counting can be seen even in Christian tradition. Many Christians aren't aware that different "branches" of Christianity actually disagree on which of the Ten Commandments are given which numbers. For example, the Third Commandment ("remember the Sabbath...") for Lutherans (and Catholics)<ref>Following the numbering of Augustine of Hippo.</ref> is actually numbered as the Fourth Commandment by Presbyterians (and most other Protestants), who follow the traditional Jewish numbering/division. So when Lutherans (and Catholics) get to the end of the Decalogue, they actually split the command about "coveting" into two different "commandments" (presumably because there are two different sentences in it).

Let's take the Sabbath commandment as a case in point:
{{:Scriptblock|Exodus 20:8-11}}

There are (at least) three different "commandments" here:

# Remember the Sabbath day, to keep it holy.
# You shall rest on the Sabbath.
# You shall not make anyone to work over whom you have authority.

Some might even add that the phrase "{{#scripture:Exodus 20:9}}" mandates (some form of) work on the remaining six days. I can understand the argument for this, especially when the apostle Paul says things like "{{#scripture:2 Thessalonians 3:10}}". I disagree that the Sabbath law is implying a required six full days of work, but this is a valid alternate interpretation.

The point here is not to turn the "Ten Commandments" into the "Sixteen Commandments," but to show how one's method of counting affects any final tally.
</div>

{{DISPLAYTITLE:তাওরাতে কি 613 টি আজ্ঞা রয়েছে?}}

[[Category:Answered Questions]]
[[Category:Questions about the organization and character of Biblical law]]
[[Category:Questions comparing Biblical law to other legal systems]]

Are there 613 commandments in the Torah?/it

2021-01-05T16:00:42Z

FuzzyBot: Updating to match new version of source page

<languages />{{:Navleft|Category:Answered Questions|{{:AnsweredQuestionsname/{{PAGELANGUAGE}}}}}}
<div class="questionbody">
{{:Quote|Now, the Holy Spirit permanently indwells all of God's people, giving them new power over their sinful natures and guiding their growth in holy living apart from literal obedience to the 613 commandments of the Torah (vv. 4-6).<ref>Blomberg, Craig L.. ''From Pentecost to Patmos: An Introduction to Acts Through Revelation''. United States: B&H Publishing Group, 2006., p. 248</ref>}}

No one should ever cite "613" as the number of commands in the Torah. The rabbinic list of 613 (created by Maimonides) contains many redundant commands, erroneous interpretations of scripture, and many commands with no basis whatsoever in God's law.

The number 613 wasn't even the result of a careful count: it was based upon rabbinic numerology. It was first suggested some time in the third century by a Rabbi named Simlai:
{{:Quote|Rabbi Simlai gave as a sermon [''darash Rabi Simlai'']: 613 commandments were communicated to Moses – 365 negative commands, corresponding to the number of solar days [in a year], and 248 positive commands, corresponding to the number of the members [bones/organs] of a man’s body.<ref>Babylonian Talmud, Makkot 23b-24a</ref>}}

Maimonides (the author of the most commonly used list of 613 commandments) started with the rabbinic traditional number 613 and crafted his list to conform to it. For example, he grouped every single death penalty command under just four numbered commands:
* P226 Execution by decapitation<ref>https://www.chabad.org/library/article_cdo/aid/961586/jewish/Positive-Commandment-226.htm</ref>
* P227 Execution by strangulation<ref>https://www.chabad.org/library/article_cdo/aid/961587/jewish/Positive-Commandment-227.htm</ref>
* P228 Execution by burning<ref>https://www.chabad.org/library/article_cdo/aid/961588/jewish/Positive-Commandment-228.htm</ref>
* P229 Execution by stoning<ref>https://www.chabad.org/library/article_cdo/aid/961589/jewish/Positive-Commandment-229.htm</ref>

Now, you might be thinking to yourself: "I don't remember anywhere in Biblical law where someone is required to be executed by strangulation or decapitation."

And you would be correct. Now you have direct evidence for the deficiency of Maimonides' enumeration of the commandments.

The number of commands in the Torah depends upon how you choose to count them. It is possible to treat every separate detail of the law as its own individual commandment (in which case you would come up with a large number: probably over 1000). It is also possible to group the details of a command under a more general command, as we do when we say "Ten Commandments."

===How many commandments are in the Ten Commandments?===

This is a trick question, right? The scripture says that there are "ten commandments" which YHWH wrote upon the stone tablets (Exodus 34:28, Deut. 10:4). But the Hebrew words that are often translated "Ten Commandments" (עֲשֶׂ֖רֶת
הַדְּבָרִֽים׃) can mean anything from "ten words" to "ten sayings". A "saying" of YHWH can contain more that one "commandment," as I'll show below. In one of the passages listing the Ten Commandments -- Exodus 20:3-17 -- I could make a case that there are actually sixteen commandments, not (merely) ten. It depends upon how you divide them.

This variation in counting can be seen even in Christian tradition. Many Christians aren't aware that different "branches" of Christianity actually disagree on which of the Ten Commandments are given which numbers. For example, the Third Commandment ("remember the Sabbath...") for Lutherans (and Catholics)<ref>Following the numbering of Augustine of Hippo.</ref> is actually numbered as the Fourth Commandment by Presbyterians (and most other Protestants), who follow the traditional Jewish numbering/division. So when Lutherans (and Catholics) get to the end of the Decalogue, they actually split the command about "coveting" into two different "commandments" (presumably because there are two different sentences in it).

Let's take the Sabbath commandment as a case in point:
{{:Scriptblock|Exodus 20:8-11}}

There are (at least) three different "commandments" here:

# Remember the Sabbath day, to keep it holy.
# You shall rest on the Sabbath.
# You shall not make anyone to work over whom you have authority.

Some might even add that the phrase "{{#scripture:Exodus 20:9}}" mandates (some form of) work on the remaining six days. I can understand the argument for this, especially when the apostle Paul says things like "{{#scripture:2 Thessalonians 3:10}}". I disagree that the Sabbath law is implying a required six full days of work, but this is a valid alternate interpretation.

The point here is not to turn the "Ten Commandments" into the "Sixteen Commandments," but to show how one's method of counting affects any final tally.
</div>

{{DISPLAYTITLE:{{PAGENAME}}}}

[[Category:Answered Questions]]
[[Category:Questions about the organization and character of Biblical law]]
[[Category:Questions comparing Biblical law to other legal systems]]

Are there 613 commandments in the Torah?/de

2021-01-05T16:00:41Z

FuzzyBot: Updating to match new version of source page

<languages />{{:Navleft|Category:Answered Questions|{{:AnsweredQuestionsname/{{PAGELANGUAGE}}}}}}
<div class="questionbody">
{{:Quote|Nun wohnt der Heilige Geist dem ganzen Volk Gottes ständig inne, gibt ihm neue Macht über seine sündige Natur und leitet sein Wachstum in einem heiligen Leben abseits des wörtlichen Gehorsams gegenüber den 613 Geboten der Thora (V. 4-6).<ref>Blomberg, Craig L. ''Von Pfingsten bis Patmos: Eine Einführung in die Apostelgeschichte durch die Offenbarung''. Vereinigte Staaten: Verlagsgruppe B&H, 2006., S. 248</ref>}}

Niemand sollte jemals "613" als die Anzahl der Befehle in der Thora nennen. Die rabbinische Liste von 613 (erstellt von Maimonides) enthält viele überflüssige Befehle, fehlerhafte Auslegungen der Schrift und viele Befehle ohne jegliche Grundlage in Gottes Gesetz.

Die Zahl 613 war nicht einmal das Ergebnis einer sorgfältigen Zählung: Sie basierte auf rabbinischer Numerologie. Sie wurde erstmals irgendwann im dritten Jahrhundert von einem Rabbiner namens Simlai vorgeschlagen:
{{:Quote|Rabbi Simlai hielt als Predigt [''darash Rabi Simlai'']: 613 Gebote wurden Moses mitgeteilt - 365 negative Befehle, die der Anzahl der Sonnentage [in einem Jahr] entsprechen, und 248 positive Befehle, die der Anzahl der Glieder [Knochen/Organe] des Körpers eines Mannes entsprechen.<ref><em>Babylonischer Talmud</em>, Makkot 23b-24a</ref>}}

Maimonides (der Autor der am häufigsten verwendeten Liste von 613 Geboten) begann mit der rabbinischen Traditionsnummer 613 und erstellte seine Liste entsprechend. So fasste er beispielsweise jedes einzelne Gebot zur Todesstrafe unter nur vier nummerierten Befehlen zusammen:
* P226 Hinrichtung durch Enthauptung<ref>https://www.chabad.org/library/article_cdo/aid/961586/jewish/Positive-Commandment-226.htm</ref>
* P227 Hinrichtung durch Strangulation<ref>https://www.chabad.org/library/article_cdo/aid/961587/jewish/Positive-Commandment-227.htm</ref>
* P228 Ausführung durch Verbrennen<ref>https://www.chabad.org/library/article_cdo/aid/961588/jewish/Positive-Commandment-228.htm</ref>
* P229 Hinrichtung durch Steinigung<ref>https://www.chabad.org/library/article_cdo/aid/961589/jewish/Positive-Commandment-229.htm</ref>

Vielleicht denken Sie jetzt an sich selbst: "Ich kann mich an keine Stelle im biblischen Gesetz erinnern, wo jemand durch Strangulation oder Enthauptung hingerichtet werden muss.

Und Sie hätten Recht. Jetzt haben Sie direkte Beweise für die Unzulänglichkeit von Maimonides' Aufzählung der Gebote.

Die Anzahl der Befehle in der Thora hängt davon ab, wie Sie sich entscheiden, sie zu zählen. Es ist möglich, jedes einzelne Detail des Gesetzes als ein eigenes Gebot zu behandeln (in diesem Fall würden Sie auf eine große Zahl kommen: wahrscheinlich über 1000). Es ist auch möglich, die Einzelheiten eines Gebotes unter einem allgemeineren Gebot zusammenzufassen, wie wir es tun, wenn wir "Zehn Gebote" sagen.

===Wie viele Gebote sind in den Zehn Geboten enthalten?===

Das ist eine Fangfrage, oder? Die Schrift sagt, dass es "zehn Gebote" gibt, die Jahwe auf die Steintafeln geschrieben hat (Exodus 34:28, 5. Mose 10:4). Aber die hebräischen Worte, die oft mit "Zehn Gebote" übersetzt werden (עֲשֶֶׂ֖רֶת
הַדְּבּבָרִֽים׃) kann alles von "zehn Worten" bis "zehn Sprüchen" bedeuten. Ein "Spruch" von Jahwe kann mehr als ein "Gebot" enthalten, wie ich weiter unten zeigen werde. In einer der Stellen, die die zehn Gebote auflisten - Exodus 20,3-17 - könnte ich argumentieren, dass es tatsächlich sechzehn Gebote gibt, nicht (nur) zehn. Es hängt davon ab, wie man sie aufteilt.

<span class="mw-translate-fuzzy">Diese Variation in der Zählweise ist selbst in der christlichen Tradition zu beobachten. Viele Christen sind sich nicht bewusst, dass sich die verschiedenen "Zweige" des Christentums tatsächlich nicht darüber einig sind, welches der Zehn Gebote mit welcher Zahl angegeben wird. Zum Beispiel wird das dritte Gebot ("Denkt an den Sabbat...") für Lutheraner (und Katholiken)<ref>Nach der Nummerierung des Augustinus von Hippo.</ref> von Presbyterianern (und den meisten anderen Protestanten)<nach der traditionellen jüdischen Nummerierung tatsächlich als viertes Gebot nummeriert. Wenn also Lutheraner (und Katholiken) am Ende des Dekalogs angelangt sind, spalten sie das Gebot über das "Begehren" tatsächlich in zwei verschiedene "Gebote" auf (vermutlich, weil es zwei verschiedene Sätze enthält).</span>

Nehmen wir das Sabbatgebot als Beispiel:
{{:Scriptblock|Exodus 20:8-11}}

Hier gibt es (mindestens) drei verschiedene "Gebote":

# Gedenke des Sabbattages, um ihn heilig zu halten.
# Am Sabbat sollst du ruhen.
# Du sollst niemanden arbeiten lassen, über den du Autorität hast.

Einige könnten sogar hinzufügen, dass der Satz "{{#scripture:Exodus 20:9}}" (in irgendeiner Form) die Arbeit an den verbleibenden sechs Tagen mandatiert. Ich kann das Argument dafür verstehen, besonders wenn der Apostel Paulus Dinge sagt wie "{{#scripture:2 Thessalonians 3:10}}". Ich bin nicht der Meinung, dass das Sabbatgesetz sechs volle Arbeitstage vorschreibt, aber dies ist eine gültige alternative Auslegung.

Es geht hier nicht darum, die "Zehn Gebote" in die "Sechzehn Gebote" zu verwandeln, sondern zu zeigen, wie sich die eigene Zählweise auf die Endabrechnung auswirkt.
</div>

{{DISPLAYTITLE:Gibt es 613 Gebote in der Thora?}}

[[Category:Answered Questions]]
[[Category:Questions about the organization and character of Biblical law]]
[[Category:Questions comparing Biblical law to other legal systems]]

Are there 613 commandments in the Torah?/pt

2021-01-05T16:00:40Z

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<languages />{{:Navleft|Category:Answered Questions|{{:AnsweredQuestionsname/{{PAGELANGUAGE}}}}}}
<div class="questionbody">
{{:Quote|Now, the Holy Spirit permanently indwells all of God's people, giving them new power over their sinful natures and guiding their growth in holy living apart from literal obedience to the 613 commandments of the Torah (vv. 4-6).<ref>Blomberg, Craig L.. ''From Pentecost to Patmos: An Introduction to Acts Through Revelation''. United States: B&H Publishing Group, 2006., p. 248</ref>}}

No one should ever cite "613" as the number of commands in the Torah. The rabbinic list of 613 (created by Maimonides) contains many redundant commands, erroneous interpretations of scripture, and many commands with no basis whatsoever in God's law.

The number 613 wasn't even the result of a careful count: it was based upon rabbinic numerology. It was first suggested some time in the third century by a Rabbi named Simlai:
{{:Quote|Rabbi Simlai gave as a sermon [''darash Rabi Simlai'']: 613 commandments were communicated to Moses – 365 negative commands, corresponding to the number of solar days [in a year], and 248 positive commands, corresponding to the number of the members [bones/organs] of a man’s body.<ref>Babylonian Talmud, Makkot 23b-24a</ref>}}

Maimonides (the author of the most commonly used list of 613 commandments) started with the rabbinic traditional number 613 and crafted his list to conform to it. For example, he grouped every single death penalty command under just four numbered commands:
* P226 Execution by decapitation<ref>https://www.chabad.org/library/article_cdo/aid/961586/jewish/Positive-Commandment-226.htm</ref>
* P227 Execution by strangulation<ref>https://www.chabad.org/library/article_cdo/aid/961587/jewish/Positive-Commandment-227.htm</ref>
* P228 Execution by burning<ref>https://www.chabad.org/library/article_cdo/aid/961588/jewish/Positive-Commandment-228.htm</ref>
* P229 Execution by stoning<ref>https://www.chabad.org/library/article_cdo/aid/961589/jewish/Positive-Commandment-229.htm</ref>

Now, you might be thinking to yourself: "I don't remember anywhere in Biblical law where someone is required to be executed by strangulation or decapitation."

And you would be correct. Now you have direct evidence for the deficiency of Maimonides' enumeration of the commandments.

The number of commands in the Torah depends upon how you choose to count them. It is possible to treat every separate detail of the law as its own individual commandment (in which case you would come up with a large number: probably over 1000). It is also possible to group the details of a command under a more general command, as we do when we say "Ten Commandments."

===How many commandments are in the Ten Commandments?===

This is a trick question, right? The scripture says that there are "ten commandments" which YHWH wrote upon the stone tablets (Exodus 34:28, Deut. 10:4). But the Hebrew words that are often translated "Ten Commandments" (עֲשֶׂ֖רֶת
הַדְּבָרִֽים׃) can mean anything from "ten words" to "ten sayings". A "saying" of YHWH can contain more that one "commandment," as I'll show below. In one of the passages listing the Ten Commandments -- Exodus 20:3-17 -- I could make a case that there are actually sixteen commandments, not (merely) ten. It depends upon how you divide them.

This variation in counting can be seen even in Christian tradition. Many Christians aren't aware that different "branches" of Christianity actually disagree on which of the Ten Commandments are given which numbers. For example, the Third Commandment ("remember the Sabbath...") for Lutherans (and Catholics)<ref>Following the numbering of Augustine of Hippo.</ref> is actually numbered as the Fourth Commandment by Presbyterians (and most other Protestants), who follow the traditional Jewish numbering/division. So when Lutherans (and Catholics) get to the end of the Decalogue, they actually split the command about "coveting" into two different "commandments" (presumably because there are two different sentences in it).

Let's take the Sabbath commandment as a case in point:
{{:Scriptblock|Exodus 20:8-11}}

There are (at least) three different "commandments" here:

# Remember the Sabbath day, to keep it holy.
# You shall rest on the Sabbath.
# You shall not make anyone to work over whom you have authority.

Some might even add that the phrase "{{#scripture:Exodus 20:9}}" mandates (some form of) work on the remaining six days. I can understand the argument for this, especially when the apostle Paul says things like "{{#scripture:2 Thessalonians 3:10}}". I disagree that the Sabbath law is implying a required six full days of work, but this is a valid alternate interpretation.

The point here is not to turn the "Ten Commandments" into the "Sixteen Commandments," but to show how one's method of counting affects any final tally.
</div>

{{DISPLAYTITLE:Existem 613 mandamentos na Torá?}}

[[Category:Answered Questions]]
[[Category:Questions about the organization and character of Biblical law]]
[[Category:Questions comparing Biblical law to other legal systems]]

Are there 613 commandments in the Torah?/nl

2021-01-05T16:00:39Z

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<languages />{{:Navleft|Category:Answered Questions|{{:AnsweredQuestionsname/{{PAGELANGUAGE}}}}}}
<div class="questionbody">
{{:Quote|Now, the Holy Spirit permanently indwells all of God's people, giving them new power over their sinful natures and guiding their growth in holy living apart from literal obedience to the 613 commandments of the Torah (vv. 4-6).<ref>Blomberg, Craig L.. ''From Pentecost to Patmos: An Introduction to Acts Through Revelation''. United States: B&H Publishing Group, 2006., p. 248</ref>}}

No one should ever cite "613" as the number of commands in the Torah. The rabbinic list of 613 (created by Maimonides) contains many redundant commands, erroneous interpretations of scripture, and many commands with no basis whatsoever in God's law.

The number 613 wasn't even the result of a careful count: it was based upon rabbinic numerology. It was first suggested some time in the third century by a Rabbi named Simlai:
{{:Quote|Rabbi Simlai gave as a sermon [''darash Rabi Simlai'']: 613 commandments were communicated to Moses – 365 negative commands, corresponding to the number of solar days [in a year], and 248 positive commands, corresponding to the number of the members [bones/organs] of a man’s body.<ref>Babylonian Talmud, Makkot 23b-24a</ref>}}

Maimonides (the author of the most commonly used list of 613 commandments) started with the rabbinic traditional number 613 and crafted his list to conform to it. For example, he grouped every single death penalty command under just four numbered commands:
* P226 Execution by decapitation<ref>https://www.chabad.org/library/article_cdo/aid/961586/jewish/Positive-Commandment-226.htm</ref>
* P227 Execution by strangulation<ref>https://www.chabad.org/library/article_cdo/aid/961587/jewish/Positive-Commandment-227.htm</ref>
* P228 Execution by burning<ref>https://www.chabad.org/library/article_cdo/aid/961588/jewish/Positive-Commandment-228.htm</ref>
* P229 Execution by stoning<ref>https://www.chabad.org/library/article_cdo/aid/961589/jewish/Positive-Commandment-229.htm</ref>

Now, you might be thinking to yourself: "I don't remember anywhere in Biblical law where someone is required to be executed by strangulation or decapitation."

And you would be correct. Now you have direct evidence for the deficiency of Maimonides' enumeration of the commandments.

The number of commands in the Torah depends upon how you choose to count them. It is possible to treat every separate detail of the law as its own individual commandment (in which case you would come up with a large number: probably over 1000). It is also possible to group the details of a command under a more general command, as we do when we say "Ten Commandments."

===How many commandments are in the Ten Commandments?===

This is a trick question, right? The scripture says that there are "ten commandments" which YHWH wrote upon the stone tablets (Exodus 34:28, Deut. 10:4). But the Hebrew words that are often translated "Ten Commandments" (עֲשֶׂ֖רֶת
הַדְּבָרִֽים׃) can mean anything from "ten words" to "ten sayings". A "saying" of YHWH can contain more that one "commandment," as I'll show below. In one of the passages listing the Ten Commandments -- Exodus 20:3-17 -- I could make a case that there are actually sixteen commandments, not (merely) ten. It depends upon how you divide them.

This variation in counting can be seen even in Christian tradition. Many Christians aren't aware that different "branches" of Christianity actually disagree on which of the Ten Commandments are given which numbers. For example, the Third Commandment ("remember the Sabbath...") for Lutherans (and Catholics)<ref>Following the numbering of Augustine of Hippo.</ref> is actually numbered as the Fourth Commandment by Presbyterians (and most other Protestants), who follow the traditional Jewish numbering/division. So when Lutherans (and Catholics) get to the end of the Decalogue, they actually split the command about "coveting" into two different "commandments" (presumably because there are two different sentences in it).

Let's take the Sabbath commandment as a case in point:
{{:Scriptblock|Exodus 20:8-11}}

There are (at least) three different "commandments" here:

# Remember the Sabbath day, to keep it holy.
# You shall rest on the Sabbath.
# You shall not make anyone to work over whom you have authority.

Some might even add that the phrase "{{#scripture:Exodus 20:9}}" mandates (some form of) work on the remaining six days. I can understand the argument for this, especially when the apostle Paul says things like "{{#scripture:2 Thessalonians 3:10}}". I disagree that the Sabbath law is implying a required six full days of work, but this is a valid alternate interpretation.

The point here is not to turn the "Ten Commandments" into the "Sixteen Commandments," but to show how one's method of counting affects any final tally.
</div>

{{DISPLAYTITLE:Zijn er 613 geboden in de Thora?}}

[[Category:Answered Questions]]
[[Category:Questions about the organization and character of Biblical law]]
[[Category:Questions comparing Biblical law to other legal systems]]

Translations:Are there 613 commandments in the Torah?/12/en

2021-01-05T16:00:37Z

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This variation in counting can be seen even in Christian tradition. Many Christians aren't aware that different "branches" of Christianity actually disagree on which of the Ten Commandments are given which numbers. For example, the Third Commandment ("remember the Sabbath...") for Lutherans (and Catholics)<ref>Following the numbering of Augustine of Hippo.</ref> is actually numbered as the Fourth Commandment by Presbyterians (and most other Protestants), who follow the traditional Jewish numbering/division. So when Lutherans (and Catholics) get to the end of the Decalogue, they actually split the command about "coveting" into two different "commandments" (presumably because there are two different sentences in it).

Category:Model Statute Specification/fr

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<languages />
<span class="mw-translate-fuzzy">Le droit biblique est un ensemble de commandements et de cas. Ces commandements et ces cas ne sont pas nécessairement rédigés dans un format où chaque distinction et chaque détail sont immédiatement évidents. Lorsqu'une communauté met en œuvre l'aspect judiciaire du droit biblique, elle devra condenser, consolider et préciser les principes juridiques que le consensus communautaire a tirés des Écritures.</span>

Cette catégorie de wiki organisera des exemples de langage réglementaire qui peuvent être utilisés pour atteindre les objectifs ci-dessus.

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Category:Model Statute Specification/pt

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<languages />
<span class="mw-translate-fuzzy">A lei bíblica é um conjunto de comandos e casos. Estes comandos e casos não são necessariamente escritos num formato em que cada distinção e detalhe seja imediatamente óbvio. Quando uma comunidade implementa o aspecto judicial do direito bíblico, terá de condensar, consolidar e especificar os princípios legais que o consenso da comunidade derivou das escrituras.</span>

Esta categoria wiki irá organizar exemplos de linguagem estatutária que podem ser utilizados para alcançar os objectivos acima referidos.

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Category:Model Statute Specification/it

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<languages />
<span class="mw-translate-fuzzy">La legge biblica è un insieme di comandi e casi. Questi comandi e casi non sono necessariamente scritti in un formato in cui ogni distinzione e dettaglio è immediatamente evidente. Quando una comunità attua l'aspetto giudiziario del diritto biblico, dovrà condensare, consolidare e specificare i principi giuridici che il consenso della comunità ha derivato dalle scritture.</span>

Questa categoria di wiki organizzerà esempi di linguaggio statutario che possono essere utilizzati per raggiungere gli obiettivi di cui sopra.

{{DISPLAYTITLE:Modello di specifica statutaria}}

Category:Model Statute Specification/de

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<languages />
<span class="mw-translate-fuzzy">Das biblische Gesetz ist eine Reihe von Geboten und Fällen. Diese Gebote und Fälle sind nicht unbedingt in einem Format geschrieben, in dem jede Unterscheidung und jedes Detail sofort ersichtlich ist. Wenn eine Gemeinschaft den juristischen Aspekt des biblischen Gesetzes umsetzt, muss sie die Rechtsprinzipien, die der Konsens der Gemeinschaft aus der Schrift abgeleitet hat, verdichten, konsolidieren und spezifizieren.</span>

In dieser Wiki-Kategorie werden Beispiele für die gesetzlich vorgeschriebene Sprache organisiert, die zur Erreichung der oben genannten Ziele verwendet werden können.

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Category:Model Statute Specification/en

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<languages />
Biblical law is a set of commands and cases. These commands and cases are not necessarily written in a format in which every distinction and detail is immediately obvious. When a community implements the judicial aspect of Biblical law, they will have to condense, consolidate, and specify the legal principles which the community consensus has derived from scripture. The legal specification should be understandable by anyone with a basic education. It should not use obscurantist language, but clarifying (technical and precise where necessary) language.

This wiki category will organize examples of statutory language which can be used to accomplish the above goals.

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Category:Model Statute Specification/es

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<languages />
<span class="mw-translate-fuzzy">La ley bíblica es un conjunto de órdenes y casos. Estos mandamientos y casos no están necesariamente escritos en un formato en el que cada distinción y detalle es inmediatamente obvio. Cuando una comunidad pone en práctica el aspecto judicial de la ley bíblica, tendrá que condensar, consolidar y especificar los principios jurídicos que el consenso de la comunidad ha derivado de la escritura.</span>

Esta categoría de wiki organizará ejemplos de lenguaje reglamentario que pueden utilizarse para lograr los objetivos mencionados.

{{DISPLAYTITLE:Especificación del Estatuto Modelo}}

Translations:Category:Model Statute Specification/1/en

2021-01-04T14:00:43Z

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Biblical law is a set of commands and cases. These commands and cases are not necessarily written in a format in which every distinction and detail is immediately obvious. When a community implements the judicial aspect of Biblical law, they will have to condense, consolidate, and specify the legal principles which the community consensus has derived from scripture. The legal specification should be understandable by anyone with a basic education. It should not use obscurantist language, but clarifying (technical and precise where necessary) language.

Category:Questions about Paul's teaching on the law/en

2020-12-05T21:00:37Z

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Category:Questions about Paul's teaching on the law

Is the polygyny of the Old Covenant allowed in the New Covenant age?/en

2020-12-05T18:00:11Z

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<languages />{{:Navleft|Category:Answered Questions|{{:AnsweredQuestionsname/{{PAGELANGUAGE}}}}}}
<div class="questionbody">
==Introduction==

Polygyny is the practice of a husband having more than one wife at the same time. Polygyny was legal under the Sinai (Old) Covenant (note that some Christians dispute this). It may not have been an ideal family structure, but marrying a second wife was not considered to be adultery on the part of the husband. This is an important fact when understanding Jesus' teaching on the subject.

The important question, from a civil government perspective, is the following:

* Should the practice of polygyny be treated by civil government the same as the crime of adultery?

==Is polygyny adultery?==

In other words, Biblical law protects the marriage covenant by requiring the death penalty. Witnessed acts of adultery require punishment, by stoning, of both parties (Lev. 20:10, Deut. 22:22-24, John 8:7). Unwitnessed (but known) adultery could allow a husband to divorce his wife (Deut. 24:1, Matt. 1:19, Matt. 19:9).<ref>See also the question: [[:What was the purpose of the Numbers 5 dusty/bitter water test?]]</ref> This shows the seriousness with which God treats the marriage covenant. The family is the foundation of civilization. The marriage covenant is the foundation of the intact family. Thus God protects the marriage covenant by the ultimate civil penalty (if the adultery is witnessed) and the possibility of divorce (as a deterrent to unfaithfulness).

If God meant for polygyny to be considered a type of adultery, then we would see a death penalty explicitly associated with it in Biblical law. No such penalty exists, and there are clear cases where polygyny is allowed under the Sinai Covenant: Exodus 21:10-11.

There was nothing immoral about polygyny under the Old Covenant. So neither Jacob <ref>Some people might object that Jacob preceded the law given under the Sinai Covenant. This is true, but irrelevant, because God revealed his laws prior to Sinai, and everyone recognizes that Jesus, in Matt. 19, appeals to this revelation of law which preceded Sinai.</ref> nor David were sinning by having more than one wife simultaneously. Of course the ideal form of marriage is clear from:

# Teleology: God designed childbirth such that equal numbers of men and women are born, on average. He could have designed it otherwise.
# The example of God's creation: Adam and Eve. One man, one woman, one marriage covenant.

==Why did God allow polygyny, if it isn't the ideal?==

Generally, you will find that polygyny is most often associated with cultures in which there is a lot of warfare. Frequent warfare has a tendency to create an imbalance of men and women. Polygyny, in such cultures, protects war widows from exploitation by allowing them to enter into the legal protection of a marriage covenant.

So the important next question is:

* Has the allowance of polygyny changed in the New Covenant?

I believe that Jesus, in Matthew 19:9, excludes polygyny from the New Covenant. Here's why:

Adultery is a sexual union which takes place outside of the legal protection of a marriage covenant, where one of the parties already has a valid marriage covenant. Polygyny establishes simultaneous marriage covenants, which protects the union of a man with two (or more) different women. As we saw above, polygyny| (under the older legal standard) could never be labeled as "adultery", because all the parties were legally protected under valid marriage covenants.

When asked about divorce in Matthew 19, Jesus responded with a statement that must have shocked his hearers:

{{:Scriptblock|Matthew 19:9}}

Jesus says that only fornication could break the original marriage bond. Without an act of fornication (the exception), the original marriage covenant is still valid and unbroken. Therefore Jesus (on his authority as Lord of the Universe) is labeling polygynous re-marriage (marriage with an existing marital bond in place) as "adultery."

Whereas in the Old Covenant, polygyny was implicitly allowed (because it was not forbidden), Jesus now implicitly forbids it, by labeling simultaneous marriage covenants as "adultery." From a legal standpoint, this change would affect anyone who formed a marriage covenant after becoming aware of this addition to God's law.

==Why did Jesus add this restriction to the law?==

Here's my speculation. After bringing the Israelites out of slavery, God knew that they would be fighting lots of battles against the people in the land of Canaan. God directly ordered them to do this: Exod. 23:31-33. Anticipating warfare and the resulting imbalance of men and women, God allowed polygyny for a time, in order to protect women.

The New Covenant, however, was intended by Jesus to create a culture which is not spread through the force of arms. Christians are to avoid warfare as much as possible:

{{:Scriptblock|Romans 12:18}}

Therefore, it makes sense that polygyny could be safely excluded from the New Covenant. This is just my opinion, of course.

==An important issue to divide over==

I think this is an issue upon which Christians can legitimately differ. I would not withhold the hand of fellowship from someone who believed differently about Matt. 19:9. However, any given theonomic jurisdiction must enforce only one interpretation of this issue. Polygyny is either:

# the same as adultery, in which case witnessed "polygynous acts" are punished with the death penalty, or
# not adultery, and thus allowed by civil government.

Christians who differ on this issue must therefore set up two different jurisdictions/civil governments. There is no reason why they couldn't live at peace with one another despite this difference.
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{{:Translink|What is a Biblical law jurisdiction, and how is this concept derived from scripture?}}

{{:Translink|Didn't the law under the Sinai Covenant allow divorce for any cause?}}

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[[Category:Adultery]]
[[Category:Answered Questions]]
[[Category:Exodus 21:10]]
[[Category:Matthew 19:9]]
[[Category:Polygamy]]
[[Category:Questions about marriage and family]]
[[Category:Questions about the differences in law between the covenants]]

Does theonomy require commitment to a particular view of eschatology (end times)?/en

2020-12-05T18:00:09Z

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The quick answer is no. There are a variety of approaches to theonomy, just as there are a variety of approaches to eschatology. The most pessimistic, near-futurist, "Jesus is coming back tomorrow, because I've calculated it from the hidden codes in scripture" person can (and should) still preach today that God's law is good and must be our standard for ethics and government.

==Eschatology is contentious==

Eschatology can be a contentious issue. One (futile) way to avoid contention is to suppress discussion of alternative ideas. Certain churches and Christian teachers avoid teaching anything other than one particular view of eschatology. They believe they know exactly what the book of Revelation means. No other interpretations are necessary (or even possible). I grew up in a few of these churches. Premillennial, pre-tribulational dispensationalism was the only possible view.

Now, it might be true that one of the forms of premillennialism is the correct interpretation of Revelation 20. But it also might not be true. If you are a Christian teacher, you are teaching falsehoods if you claim that premillennialism the only possible way to interpret that passage. And if you don't even mention the other views, then you are not being a good teacher. If your view is correct, then you have nothing to fear from teaching that reasonable Christians can differ on eschatology.

==Postmillennialism not required==

Postmillennialism has often been associated with theonomy. Many of the more vocal modern proponents of versions of theonomy also subscribed to postmillennial eschatology. The broader "Christian Reconstruction" movement (begun by people such as Rousas Rushdoony and Greg Bahnsen) associated several different concepts together, which they believed were complementary to their broader scriptural understanding. Postmillennialism and theonomy were two of these concepts.

But Greg Bahnsen wrote:

{{:Quote|The thesis of theonomic ethics is not logically tied to any particular school of millennial eschatology. ... Critics trip themselves up by confusing the question of what ought to take place in the world (ethics) with the question of what will in fact take place in the world (eschatology).<ref>Bahnsen, ''No Other Standard'', 51-52</ref>}}

==Theology matters==

This is not to say that one's eschatology does not affect how one views the law. People have used eschatological conclusions to deny the relevance of God's law in many ways. But these conclusions are often a result of more basic theological mistakes (such as the [[Is every law of God bound to a particular covenant?|conflation of law and covenant]]), than a logically necessary conclusion from premillennialism or amillennialism. Faulty theological presuppositions can work their way into any eschatological system.

Dispensationalism is an easy target here, and it has come under fire from a lot of theonomists (with good reason). But even committed dispensationalists could (and should) support theonomic ethics. They can do this without giving up any of their important presuppositions (such as the church/Israel distinction).

One of the main reasons YHWH gave the law to Israel was for them to be an ideal example "to the nations/gentiles":

{{:Scriptblock|Deuteronomy 4:5-8}}

The implied answer to Moses' questions is: No other nation. No other nation has statutes and ordinances so just as the laws given at Sinai and after. YHWH intended these laws (the ones which weren't covenantally-bound) to be followed by the nations/Gentiles who observed and interacted with his people.

YHWH put certain cultural protections into his law, to act as a hedge against synchretism. But he did not isolate his people from the surrounding nations. He commanded his people to care for foreigners (Lev. 19:33-34, Deut. 14:21), protect runaway slaves (Deut. 23:15), and provide justice to foreign refugees (Num. 35:15, Exod. 12:49).

YHWH cared (and cares) just as much about injustice happening outside the boundaries of Israel as injustice within. He gave his good laws to deal properly -- justly -- with acts of injustice. He gave his laws as a transcendent standard to define crime and "evildoing", and also to limit the scope of civil government (Deut. 4:2). He subordinated human rulers to his unchangeable law, so that they would not lift themselves up above their brothers (Deut. 17:18-20).
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[[Category:Answered Questions]]
[[Category:Eschatology]]
[[Category:Questions about the differences in law between the covenants]]
[[Category:Revelation 20:2]]

Translations:Is the polygyny of the Old Covenant allowed in the New Covenant age?/27/en

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Christians who differ on this issue must therefore set up two different jurisdictions/civil governments. There is no reason why they couldn't live at peace with one another despite this difference.

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# the same as adultery, in which case witnessed "polygynous acts" are punished with the death penalty, or
# not adultery, and thus allowed by civil government.

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I think this is an issue upon which Christians can legitimately differ. I would not withhold the hand of fellowship from someone who believed differently about Matt. 19:9. However, any given theonomic jurisdiction must enforce only one interpretation of this issue. Polygyny is either:

Translations:Is the polygyny of the Old Covenant allowed in the New Covenant age?/23/en

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==An important issue to divide over==

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Therefore, it makes sense that polygyny could be safely excluded from the New Covenant. This is just my opinion, of course.

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The New Covenant, however, was intended by Jesus to create a culture which is not spread through the force of arms. Christians are to avoid warfare as much as possible:

Translations:Is the polygyny of the Old Covenant allowed in the New Covenant age?/20/en

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Here's my speculation. After bringing the Israelites out of slavery, God knew that they would be fighting lots of battles against the people in the land of Canaan. God directly ordered them to do this: Exod. 23:31-33. Anticipating warfare and the resulting imbalance of men and women, God allowed polygyny for a time, in order to protect women.

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==Why did Jesus add this restriction to the law?==

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Whereas in the Old Covenant, polygyny was implicitly allowed (because it was not forbidden), Jesus now implicitly forbids it, by labeling simultaneous marriage covenants as "adultery." From a legal standpoint, this change would affect anyone who formed a marriage covenant after becoming aware of this addition to God's law.

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Jesus says that only fornication could break the original marriage bond. Without an act of fornication (the exception), the original marriage covenant is still valid and unbroken. Therefore Jesus (on his authority as Lord of the Universe) is labeling polygynous re-marriage (marriage with an existing marital bond in place) as "adultery."

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When asked about divorce in Matthew 19, Jesus responded with a statement that must have shocked his hearers:

Translations:Is the polygyny of the Old Covenant allowed in the New Covenant age?/15/en

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Adultery is a sexual union which takes place outside of the legal protection of a marriage covenant, where one of the parties already has a valid marriage covenant. Polygyny establishes simultaneous marriage covenants, which protects the union of a man with two (or more) different women. As we saw above, polygyny| (under the older legal standard) could never be labeled as "adultery", because all the parties were legally protected under valid marriage covenants.

Translations:Is the polygyny of the Old Covenant allowed in the New Covenant age?/14/en

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I believe that Jesus, in Matthew 19:9, excludes polygyny from the New Covenant. Here's why:

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* Has the allowance of polygyny changed in the New Covenant?

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So the important next question is:

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Generally, you will find that polygyny is most often associated with cultures in which there is a lot of warfare. Frequent warfare has a tendency to create an imbalance of men and women. Polygyny, in such cultures, protects war widows from exploitation by allowing them to enter into the legal protection of a marriage covenant.

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==Why did God allow polygyny, if it isn't the ideal?==

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# Teleology: God designed childbirth such that equal numbers of men and women are born, on average. He could have designed it otherwise.
# The example of God's creation: Adam and Eve. One man, one woman, one marriage covenant.

Translations:Is the polygyny of the Old Covenant allowed in the New Covenant age?/8/en

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There was nothing immoral about polygyny under the Old Covenant. So neither Jacob <ref>Some people might object that Jacob preceded the law given under the Sinai Covenant. This is true, but irrelevant, because God revealed his laws prior to Sinai, and everyone recognizes that Jesus, in Matt. 19, appeals to this revelation of law which preceded Sinai.</ref> nor David were sinning by having more than one wife simultaneously. Of course the ideal form of marriage is clear from:

Translations:Is the polygyny of the Old Covenant allowed in the New Covenant age?/7/en

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If God meant for polygyny to be considered a type of adultery, then we would see a death penalty explicitly associated with it in Biblical law. No such penalty exists, and there are clear cases where polygyny is allowed under the Sinai Covenant: Exodus 21:10-11.

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In other words, Biblical law protects the marriage covenant by requiring the death penalty. Witnessed acts of adultery require punishment, by stoning, of both parties (Lev. 20:10, Deut. 22:22-24, John 8:7). Unwitnessed (but known) adultery could allow a husband to divorce his wife (Deut. 24:1, Matt. 1:19, Matt. 19:9).<ref>See also the question: [[:What was the purpose of the Numbers 5 dusty/bitter water test?]]</ref> This shows the seriousness with which God treats the marriage covenant. The family is the foundation of civilization. The marriage covenant is the foundation of the intact family. Thus God protects the marriage covenant by the ultimate civil penalty (if the adultery is witnessed) and the possibility of divorce (as a deterrent to unfaithfulness).

Translations:Is the polygyny of the Old Covenant allowed in the New Covenant age?/5/en

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==Is polygyny adultery?==

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* Should the practice of polygyny be treated by civil government the same as the crime of adultery?