A Ruler’s Requirements (1)

This is what the Lord says: Do what is just and right. Rescue from the hand of the oppressor the one who has been robbed. Do no wrong or violence to the foreigner, the fatherless or the widow, and do not shed innocent blood in this place.  Jeremiah 22:3 NIV

Just and right – mišpāṭ and ṣĕdāqâ.  We know both these concepts.  The first, mišpāṭ, isn’t just about justice.  Perhaps a reminder about its full scope:

The primary sense of šāpaṭ is to exercise the processes of government. Since, however, the ancients did not always divide the functions of government, as most modern governments do, between legislative, executive, and judicial functions (and departments) the common translation, “to judge,” misleads us. For, the word, judge, as šāpaṭ is usually translated, in modern English, means to exercise only the judicial function of government. Unless one wishes in a context of government—civil, religious, or otherwise—consistently to translate as “to govern or rule,” the interpreter must seek more specialized words to translate a word of such broad meaning in the modern world scene. For the participle NIV uses “leader.”  The meaning of šāpaṭ is further complicated by the fact that although the ancients knew full well what law—whether civil, religious, domestic or otherwise—was, they did not think of themselves as ruled by laws rather than by men as modern people like to suppose themselves to be. The centering of law, rulership, government in a man was deeply ingrained. “The administration of justice in all early eastern nations, as among the Arabs of the desert to this day, rests with the patriarchal seniors … Such … would have the requisite leisure, would be able to make their decisions respected, and through the wider intercourse of superior station would decide with fuller experience and riper reflection.”^[1]

God’s word from Jeremiah does more than require judicial equity.  It demands the full exercise of government according to the Torah, God’s instructions for a civil society.  Any deviation from the social cohesion provided by Torah is an affront to the divine will.  Jeremiah delivers this message to the leadership.  They are held responsible to God. 

We should notice that the grammar says more than “do what is just.”  That translation suggests that we must first determine what is just and then act upon it.  This is a modern idea, introduced to the West by Greek ethical thinking where men decide what is just, what is legal, and what the populace should do.  But the grammar in Hebrew says something a bit different.  Literally, it reads, “do mišpāṭ,” with the assumption that leadership already knows what is just and is now instructed to do it.  In other words, Jeremiah’s message assumes Torah obedience.  The rulers are not asked to determine what is just.  They are asked to act according to what has already been determined to be the proper exercise of government, namely the divine will found in Torah.

Culver notes that mišpāṭ:

Represents what is doubtless the most important idea for correct understanding of government—whether of man by man or of the whole creation by God. Though rendered “judgment” in most of the four hundred or so appearances of mišpāṭ in the Hebrew Bible, this rendering is often defective for us moderns by reason of our novel way of distinctly separating legislative, executive, and judicial functions and functionaries in government. Hence šāpaṭ, the common verb (from which our word mišpaṭ is derived) meaning “to rule, govern,” referring to all functions of government is erroneously restricted to judicial processes only, whereas both the verb and noun include all these functions.^[2]

Likewise, ṣĕdāqâ, another familiar word with an enormous depth not captured in the English “right.”  In the NIV, it should be translated “righteousness” rather than “right,” for “right” has the overtones of cultural determination but “righteousness” is specifically a biblical idea with unique practical application.

The earliest usages of ṣedeq or ṣĕdāqâ (except Gen 15:6; 18:19; 30:33, sĕdāqâ) occur in relation to the functions of judges. All of their deliverances or decisions are to be according to the truth and without partiality (Lev 19:15). It is applied similarly to weights and measures (Lev 19:36). . . . righteousness is exhibited only through conformity to standards set out in the word of God.^[3]

Note the practical application of this ethical concept:

The man who is righteous tries to preserve the peace and prosperity of the community by fulfilling the commands of God in regard to others. In the supreme sense the righteous man (ṣaddîq) is one who serves God (Mal 3:18). Specifically, he, like Job, delivers the poor and orphan, helps the blind along the way, supports the weak and is a father (provider) to the poor (Job 29:12–15). This was the righteous “clothing” of Job’s life. To return the poor man’s pledged coat before sundown so that it may serve as his night clothes is righteousness (Deut 24:13), the purpose in this case being the man’s comfort. But the “righteousness” consisted in obedience to God’s law and conformity to God’s nature, having mercy for the needy and helpless.   Among other righteousnesses of Job were his care for the traveler (Job 31:31–32), eschewing wealth for its own sake (31:24–25), thus not victimizing himself or others in its pursuit. Nor did he squeeze out of his servants the last ounce of effort (31:13) having their limits of strength and comfort in mind. Job’s long oath of innocence was a declaration of righteousness as the three friends recognized (32:1).

The ṣaddîq gives freely (Ps 37:21), without regard for gain. The presence of this kind of people is the exaltation of the nation (Prov 14:34), and the memory of the righteous man is a blessing. When men follow God, righteousness is said to dwell in the city (Isa 1:21)^[4]

Once more, the grammar does not allow cultural determination of “what is right.”  It requires the hearer to “do righteousness,” something that can only be accomplished by exercising the commands and adopting the attitude of the Torah.

In the end, Jeremiah’s delivery demands that those who rule do so according to God’s instruction.  There is no debate nor human determination here.  If the rulers of a society do not embrace Torah, the rulers are an abomination to God and will be judged.  Unfortunately, such divine judgment often entails andralamousia.  Punishment spills over to everyone.

Topical Index: Torah, mišpāṭ, ṣĕdāqâ, justice, righteousness, government, rulers, Jeremiah 22:3