上帝, “圣经”和政治正义: 章 11
部分 2: 摩西和“指令性”
章 11
犯罪和后果: 死刑
所有的罪是不道德的! What should be illegal?
除了治理的形式, 每一个国家必须的法律和决定的内容，打破法律的后果. 所有必须定义我们的社会认为是“犯罪”。因此，每一种文化都有两个值集, 他们认为“应该”生活和另一个, 你“必须”住如果不这样做，他们将起诉. 摩西的法律，这两个相同的区别: 事情，你“应该”或“不应该”做的事情，你会被起诉做或不做.
我们缺乏圣经识字的印象，导致全部或大部分圣经的法律是要坚持司法程序. 但是，这并不是通过研究验证. 其实, 丛书中的摩西只在数百告诫 50 禁令规定的法律后果.
A second debate in justice systems all over the world is what to do with the convicted. Are the consequences of crime to be punitive, 纠正的, 或恢复? 惩教系统来完成，我们需要什么? What values do we want them, 作为机构, 建立? In the absence of convictions, 根据圣经，我们的监狱系统将趋向正确的价值观的培养，我们周围漂移.
如果上帝会审判我们国家的一部分的方式，我们判断我们的同胞, 尤其是穷人, 老外, 被压迫和被囚禁, then this is of grave concern to every believer. We must be able to give a Biblical answer to the values questions of the punitive system and work for a system based on those values.
我们不会奥特洛仙
We must start with the premise that we will never outlaw sin. If we were to attempt this everyone would be in jail. Who would be the jailer? God is not idealistic but pragmatic when it comes to the condition of the lost world and the role of the believer in it. We will not perfect our societies but we can improve them and move towards better justice rather than worse. 司法系统有一个矛盾罪犯的权利和社会权利之间的斗争, both based in Scripture. 我们, as Biblical thinkers seek institutional tension between the two. We do not seek to choose between the two. Our question is, “其权利被侵犯以及我们能做些什么”正确的顺序恢复,“正义?“
There are natural consequences to sin and rebellion. The natural consequence of any action, 好或坏, are God’s primary way of dealing with human choices. 换句话说, some consequences of disobedience or obedience are unavoidable. The blessing or the cursing is not a personal directive from God but the natural outcome of a cause and effect material world created by Him. 通过民事法院系统为目的的犯罪和后果的讨论, 重要的是我们要记住，最终, God deals with all disobedience and sin. We are not to worry about this comprehensive task as a judicial issue.
没有监狱
No one goes to prison in the Books of Moses. Israel did not have any yet. They will appear later in Jewish history. But for the time being, let’s say that “prison” is an application of a value. The “death penalty” is an application of a value. But what is the value? If we find the values behind God’s thinking then we can ask what application would be most appropriate for our nation and age. “Most appropriate” here meaning “upholds the same values as Scripture for the people of this society.” This is where the hard work of building the Kingdom takes place.
什么是犯罪?
如果我们问摩西这两个问题:
- “被认为是”刑法“，根据该法?“和
- “什么是对这种犯罪行为的法律后果?“
我们会得到一个明确的矩阵的那些东西，上帝认为最具破坏性的和领先的最大的暴力和生命损失. 换句话说, 所有的罪会破坏罪人, 但有些罪会破坏国家或社会作为一个整体，必须遏制司法边界.
为核心的书申命记开始, 我孤立的规范性法律，具有明显的强制性刑罚，然后去看看发生了什么反复或添加到列表中的其他四本书的摩西.
The vast majority of the Law addresses how we should “choose” to live and if we do so the consequence will be blessing. 但, 我们做出这样的选择. 但是，一些法律规定社会采取直接的司法行动. 犹太人可以自由改变这些法律，他们在圣经历史, 但上帝警告他们. 这些东西有可怕的后果，在社区内，并在自己的危险被忽略.
我们将着眼于这些司法禁令两类, 本章中，这些行动视为值得死刑，并在第二章 12 分配的其他后果.
死刑
死刑在摩西面前有很长的历史，和法律. 正如我们看到在创世记, 在处理与谋杀, 神使用“终身监禁”和“死刑”与亚当, 该隐和人类最后一个暴力. 他补充道：“代流亡者”，他试图摆脱犹大和他的后代的暴力，消除他们在埃及的政治和经济权利. 在每一种情况下，神正试图遏制暴力.
包围以色列的国家，肯定不是新国会处罚的主体. 埃及法老寻求死刑出生的所有希伯来男性的节育工人阶级的早期形式. In the New Testament Herod seeks nearly the same sentence for a generation of two year olds in order to make sure he has killed the rumored “King of the Jews.” Here the violence was simply used as a means of maintaining power.
人类的困境
死亡的问题，体现了人类的困境的本质. 我们如何拯救人类自己，而让他们的生活和自由? 消除暴力的问题是简单. 摧毁暴力. But that same human race we destroy is the object of God’s affection. How can man be saved from himself?
法神使我们负责管理自己，使这一困境我们. 他告诉我们应该是一个什么犯罪，什么值得死刑. 这些都不是不清楚的经文. 目前还不清楚是什么，我们今天做这些经文. 我们应该: 恢复死刑? 消除死刑? 值得死刑的罪行清单中添加或减去? 修改的方式执行? 什么是一个门徒民族的样子有关犯罪和后果的? Good questions. Let’s see what God gives us in the Law.
资本罪犯罪
记得我们在前面的章节中已经涵盖. 法的整个目的是要建立所有生命的神圣性，我们的理解. 这是神，因为可怕的重要性, 留给我们堕落的自我, 我们几乎立即下放人的价值的一个悲剧性的损失和不必要的死亡.
我们可以打破值得死亡的六个基本类别的罪行: 推广的偶像崇拜, 预先想到的生活破坏, 欺诈誓, 故意破坏他人的家庭, 特定的越轨性行为和具体当局拒绝. 所有五个这些罪行的严重破坏性观察周围的七个支派，以色列在迦南. 这些不是抽象的情况，但在实践中观察到的现实，在这一天，在这些文化.
申命记拿起这个主题早在七章势在必行完全摧毁七个支派在迦南神命名. 如果他们不摧毁他们, 他们将打开子孙后代他们的杀气, 销毁方式为这些国家的生活，有自己的孩子. 这是流感大流行的社会破坏. 他们不再是部落与坏人, 这是真实的每支派. 他们是部落的，制度化的生活破坏，渗透到每个人的价值观, 系统内的家庭和机构, 多玛和gomorra等, 不只是几个来强奸的天使, 所有的男人做. 在这种情况下可能是唯一怜悯彻底毁灭.
犹太偶像
First emphasized for the death penalty are those who use the religious platform as a means of promoting and spreading institutionalized apostasy and violence. In these passages, 它是专门 犹太人促犹太人 to follow this path. And it is specifically Jews promoting Jews to follow the religious practices of those nations God has told them to destroy in order to get rid of the exact violent practices they are now promoting.
1. 宗教领袖
There are six passages dealing with Jewish idolatry and the death penalty. Two of them, 申命记 13:1-5 和 18:17-20 涉及到最高 宗教当局 使用自己的立场，以促进其他神崇拜. 假装在上帝的名义说话, 这些领导人公开鼓励他们和人民绘制人的信念，摧毁了他们周围的国家都作出了与神和对方在破的约.
数字 25:1-5, 申命记 13:1-5 和 18:17-20
2. 家庭
申命记 13:6-11 涉及最接近 家庭关系 哥, 其, 女儿, 心爱的妻子或最亲密的朋友，试图吸引他们崇拜的神灵你身边的人.
3. Community
通过在申命记 13:12-16 劝告人们处理任何犹太人 城镇或社区 that has turned on the covenant they have all made with each other to worshipping other gods. The language used here is the language of war and in this case they are to destroy all the people, 牛和镇的位置. 正是他们的指示做那些谁崇拜这些神在他们面前，并在土地神已经完成了所多玛和蛾摩拉.
偶像崇拜和死刑的最后一个通道被发现在利未记 20:1-5. Here the people and the courts are to pursue the prosecution of 任何人, 犹太人或外国人, 牺牲一个孩子的异教神, Molek的, 在迦南前的七个部落的一种普遍做法.
由于工艺和偶像崇拜的个案
申命记 17:2-5 给予指示法院如何处理的情况下，偶像崇拜是一个问题，并小心地指示使用 严查, 证人 和 经验证据, in order to prove guilt. Jewish scholars do not consider this passage addition to the list of capitol crimes, 而是说明法院在处理与他们 以同样的方式，他们会judicate (没有一个字, 也许主持?) 任何其他犯罪.
There is nothing mystical here. These are trials for religiously promoting human sacrifice and practices that will lead to violence and destruction of human life. These are not trials for believing in different gods.
请注意，编织 个人, 家庭, 社区和机构 in these three texts. God is saying to them, “同样重要，因为我已经做了个别, 家庭和社区, 以及职, 如果任何这些东西开始绘制你远离我和生命的价值, you must correct it.” It is a cancer that will destroy everything in the society as it has in the tribes before you. Can you hear the heart cry of God here?
目的是什么?
在创世记, 上帝是清楚他们为什么必须起诉这些罪行和他的理由继续处理死亡和暴力泛滥.
“你必须 清除邪恶 从你们中间。“ “以色列众人将听取和 怕, 和 你中间没有人会做这样一个邪恶的东西了。“你必须 清除邪恶 从你们中间。“ God is pleading with the Jewish people to maintain the sacredness of all human life above all other values. You cannot do that without a system of governance. You cannot do that without justice in land. You cannot do that without protecting “due process” and you cannot do that and tolerate religious practices that grossly devalue human life through violence and human sacrifice.
必须有之间的紧张关系 机关的个人, 以政府为代表的宗教机构和社区. 没有人可以自由地做他们请所有的自由将暴力毁坏.
These idolatry passages are not written for the ignorant and unenlightened lost. God is shouting to 他的人, “如果你想停止这些动作，你可以住!” But if they turn from the revelation in the Law, 如果他们把从神, 他们将成为像所有其他人: 暴力和很少关注人类生活, if life in any form. And they do turn away, 但是这部分的故事是稍后.
关键段落: 申命记 13:1-5, 6-11, 12-16, 17:2-7; 18:17-20; 和利 20:1-5
Premeditated Murder
The next capital crime dealt with in Deuteronomy is premeditated murder. 申命记 19 总结了这个人谁攻击和故意寻求自身的原因，采取另一个生命. “I thought about it. I planned it. I did it.” In other words, 这不是一个意外.
申命记 19:11 但是，如果出讨厌的人 关键在于在等待, 攻击和杀死邻居, 然后逃到这些城市之一, 12 应寄至镇长老杀手, 从城市被带回, 并交给报血仇的死. 13 显示没有遗憾. 您必须清除从以色列有罪流无辜人的血, 因此，它可能与你.
关键段落: 出埃及记 21:12, 利未记 24:17, 数字 35:16
Negligent Homicide
A number of passages in Exodus and Numbers deal with negligence that leads to death. In each case the intent was not murder, but reckless behavior has lead to lose of life. The penalty for negligent homicide is capital punishment. However the accused may be able to ransom their life through a judicial process.
四个通道，在“出埃及记”过失杀人包括一拼, 跳动的奴隶，无论男性还是女性, 过度使用武力来保护自己和你的财产, 和你流浪牛市戈林有人. 没有社会地位下降的生命值, 性别, 死亡或受害人的犯罪意图仪器.
处理这一问题的第一通道，在出埃及记涉及的问题不必要武力: 出埃及记 22:2 “如果一个小偷被捉住打破在夜间袭击致命一击, 后卫是不是犯了流血; 3 但如果它发生在日出后, 后卫是犯了流血. There is no debate that the property owner has the right to defend their possessions and there is room for doubt that in darkness it may have been accident. But in daylight the property owner is expected to use restraint and not equal the life of the thief with the things that are being stolen. The sentence for theft in the Law is restitution and that sentence is to be executed through due process. This is vigilante law in the protection of personal property and as we have seen before can only lead to escalating violence. 这是一个死罪.
出埃及记 21:20 “谁 击败他们的男性或女性的奴隶 如果从死亡的直接结果，用杆必须受到惩罚,“ We will deal with slavery in more detail in future volumes on economics. But for our purposes here, 一个奴隶的生活是不那么重要 (神圣) 比任何其他人在社会中的寿命. 我还没有找到让业主生活的赎金通道. 这是一个死罪.
出埃及记 21: 22 “如果人的战斗，并击中一名孕妇 她生下过早，但也没有严重的伤害, 无论女人的丈夫要求法院允许罪犯必须被罚款. 23 但 如果有严重的伤害, 你是拿命换命... 与从属的寿命, the life of the unborn child is sacred. The sovereignty of the individual life and the contribution of this life to the community has been lost. 这是一个死罪. There is no ransom.
In the case of an owners bull goring someone to death the issue of past knowledge becomes important. If there is no knowledge of the bull being dangerous then it is an accident. The bull is to be killed and the corpse destroyed. A human life has been lost. No one should profit. If the owner has past experience and knowledge of the bull being dangerous and has not taken steps to protect the public then they are guilty of negligent homicide. 这是一个死罪. 但是，如果这个家庭希望他们的损失得到补偿被定罪赎金，他的生活，并支付赔偿金，... “任何要求。” It does not matter “who” the bull gored. We will look at the concept of ransom more in the next chapter.
出埃及记 21:28 “如果牛市触一个男人或女人死亡, 公牛是用石头砸死, 和它的肉不能吃. 但业主的牛市将不负责. 29 如果, 但, 公牛有戈林的习惯，店主已经警告，但并没有跟上它写下了杀死一个男人或女人, 公牛是被石头砸死，和它的主人也被处死. 30 但, 如果付款要求, 车主可 任何要求支付赎回他的生活. 31 此法也适用，如果公牛触儿子或女儿. 32 如果公牛触了男或女奴隶, 业主必须支付30舍客勒银子主人的奴隶, 和公牛是用石头砸死.
赎金不得使用赎回任何一个谁犯故意杀人. 利未记 27:29 “没有人专门破坏 可赎; 他们被处死.
关键段落: 数字 35:30-31, 数字 35
神的目的是什么?
再次, 我们要问，记得为什么上帝的律法，提倡这样的严重后果? There is only one reason. That is to stop the escalation of violence and the arbitrary shedding of human blood.
申命记 19:13 显示没有遗憾. 你必须 从以色列吹扫流无辜人的血有罪, 因此，它可能与你.
数字 35:33 “'不要污染的土地 你在哪里. 流血污染土地, 不能进行赎罪的土地上，鲜血已洒, 除了谁流下的血. 34 不要玷污的土地，你住的地方，我住的地方, 我, 耶和华, 住在以色列。“
关键段落: 申命记 19:11-13, 出埃及记 21:12-14, 21:22, 21:20-25, 21:28-32; 22:2, 利未记 27:29, 24:17; 数字 35:16-20, 35:30-33
绑架
Two passages of Scripture deal with kidnapping. The result of the action may or may not have resulted in the death of the kidnapped, 然而，判决执行死刑，无论.
God is saying that “life” is more than breathing and surviving. “Life” is freedom and self-determination. 我的上帝作为一个单独的主权意味着我必须做出选择的权利, determine my own destiny and live out the consequences of those choices. For someone to “steal” that right from me is the same as killing me. It has the same weight as premeditated murder. 这是一个死罪.
申命记 24:7 如果有人被抓 绑架同胞以色列人 治疗或销售他们作为奴隶, 的拐子必须死. 您必须清除恶从你们中间.
出埃及记 21:16 “任何人谁绑架人 被处死, 受害人是否已经出售或仍处于绑架者的财产。“
恶意见证
通道利未记和申命记交易中虚假证词, which include both lying and refusing to testify. When the results of these two types of malicious testimony lead to the death of the accused, 然后假证的刑罚是死刑, 一样，他们打算为被告. Both the aggressive and passive disregard for human life are the same as premeditated murder. The only difference here is that the weapon used is the court system.
申命记 19:16 如果 恶意证人采取的立场，指责某人犯罪, 17 涉及争议的两个人必须站在耶和华面前，祭司和法官是谁在办公室的时候前. 18 法官必须做一个彻底的调查, 如果证人被证明是个骗子, 对同胞以色列人作伪证, 19 然后做虚假的证人，该证人有意做给对方. 您必须清除恶从你们中间. 20 其余的人会听到，这和害怕, 绝不会再这样一个邪恶的东西在你们中间. 21 显示没有遗憾: 以命偿命, 以眼还眼, 以牙还牙, 以手, 以脚还脚.
利未记 5:1 “若有人犯罪，因为 他们不说话了 当他们听到一个公共充电作证有关的东西，他们已经看到或了解, 他们将负责.
Notice the emphasis on the obligation of a member of a community to play their part in assuring justice by speaking up. It is not enough for the judicial system to be committed to truth. If the individual citizen is not also actively engaged in the deterrence of crime it will be nearly impossible to prove. And that obligation did not stop at speaking up but was carried on through with active participation in executing justice.
申命记 17:7 手中的证人必须首先在该人死亡, 然后所有的人的手中. 您必须清除恶从你们中间.
同样，你能想象到的人的话: 但我从来没有碰过的家伙! I wasn’t even there! True but you testified that you were there and saw this person do it. 和, 饶了你自己的生活, 或获得贿赂, 或者是因为你不喜欢他们，或者你只是喜欢它的感觉, you lied with the intent of convicting an innocent person with the consequence of their death. You have sentenced yourself to death with your own value system.
但我没有作证? I refused. I was afraid. 准确, and so with your silence you condemned and innocent man to death and you gave a guilty man freedom endangering other peoples lives. In all ways you understood the consequence of this would require a life to be taken. You knowingly collaborated in creating a community where fear has imposed a culture of silence, and murder can be committed with impunity. Known killers roam safe and innocent people fear for their lives.
破坏性的性行为
的 14 摩西在规范性法律或禁止性行为, about half were to be enforced by capital punishment. The remaining were not given judicial sanctions at all but left to community or consequential action. Here is the list of forbidden sex acts:
被禁止: 后果死亡
1. 你的母亲或继母X
德国人. 27:20, Lev.18: 8, 17, 20: 11
2. 您的孙女，您不能兑现
Lev.18: 10
3. 你的姐妹或同母异父人删除
Deut.27: 20,22, Lev.18: 9,11, 20:17,19
4. 你叔叔的妻子会死无子女
Lev.18: 12,13,14, 20: 20
5. 儿媳X
列弗. 18: 15, 20: 12
6. 你妹妹在法律会死无子女
Lev.15: 24, 33, 18:16, 20:21
7. 一个女人和她有X
Lev.18: 17, 20: 14
8. 一个女人在任职期间切断人
Lev.18: 19, 20: 18
9. 一个男人与一个男人X
Lev.18: 22, 20:13
10. 的动物X
Lev.18: 23, 20: 15,16, 例22: 19
11. 不要让你的女儿是妓女你的土地会变成卖淫和充满邪恶
Lev.19: 29
12. 另一名男子的妻子X
Lev.18: 20, 19:20, 20: 10
13. Rape Marry/Cannot divorce
Deut.22: 28, 前. 22: 16
14. 强奸的已婚妇女X
德国人 22:20,21,22, 23-25,27
This is a troubling and controversial list for most today and one severely prone to misinterpretation. In order to grasp God’s heart cry with these laws we must keep it in mind what God has been laboring since Genesis chapter three. The human race separated from His destiny and meaning degenerates rapidly into violence and total devaluation of human life. As before the flood, 谋杀成为常态.
谋杀在世界任何地方，是出于很短的清单，包括物业的问题, vendetta and crimes of passion or jealousy. If there is no monetary gain or history of aggravation found in a murder investigation the police will focus in on close relationships and love interests and sexual conduct. When we are slighted in matters of the heart, we are prone to kill. And no matters of the heart are more explosive than those having to do with our core family, 父母, 配偶和子女.
Look at the list again with that grid of sexual sins in mind. God is trying to stop the violence. The rippling effect of these violations of love and trust will continue through families for generations. Nowhere is this more graphically labored in Scripture than in the passages dealing with jealousy.
德国人 22:13-21 与数字 5:11-31 give us long detailed accounts of how due process is to be conducted in the case of accused infidelities. What we come away with from these instructions is that the simmering effect of domestic violence will spill over into community violence. It must be resolved and dealt with judiciously if we are to decrease the violence.
当然, 所有这些法律将面临挑战, changed and ignored in Biblical history. David will commit adultery. David’s son Amnon rapes his stepsister Tamar and then refuses to marry her, all without impunity. The simmering anger of this injustice builds in Tamar’s brother Absolum’s chest until he strikes out and murders Amnon. 这, 也undealt与, leads to takeover coup by Absalom of David’s throne and Absalom having sex with David’s concubines in public as revenge. And the violence continues to compound. 神的观点完全体现在圣经历史.
名单上的性犯罪有两个不属于这个家庭动态: 与动物发生性行为, sex between men both which call for the death penalty. Again this makes no sense outside the context of what God is wrestling with. Sin is not sin because it is sin. God does not arbitrarily forbid behavior. If God says not to do it, it is because it destroys our life and that of the community. If God gives the severest of penalties for doing something it is because that behavior is more lethal than all the others. 它变成一个小, 潜移默化的黑色素瘤的黑点出现在社区.
We only have to study the findings of virologist on the number of diseases that have been transferred to humanity from the animal kingdom. We can add to that the cumulative tragedies of venereal disease, 乱伦, 虐待儿童, rape. Not only damages minds but lost lives. The statistics of deaths do to aids alone surpass already the total deaths from World War I and II. There is no such thing as “sex without consequences” and God is giving us fare warning.
The idea of “sex without consequences” has perhaps taken the lives of more human beings than all wars combined. From God’s perspective this is violence.
I think it is worth noting two things here. One is the consistent emphasis on the responsibility of the men in these sexual laws. Not that the women involved are excused of any wrongdoing. But the Laws are all directed at the male participant. And secondly we must note the consistent emphasis of women and children as the abused.
在下一章我们将着眼于性问题，不需要死刑.
抑制管理局和无政府状态
所有在英国的基础上强调个人的自由和重要性思考, 我们是什么使“圣经”，规定死刑的制度权威拒绝? There are strong exhortations to deal with those in the community who reject and rebel against the authority of parents, 祭司和司法领导人.
这些通道隔离，并得出结论：上帝希望我们绝对服从权威，这是很容易, 无论是在家庭, the church or the government. It is only one step from then seeing these institutions as gods in our life. But that would make nonsense out of all the emphasis on the authority and importance of the individual and limits to authority, 神所放置, 每个这些非常院校的 (我觉得这句话需要改写, 它不清楚). So where does that leave us?
We are left with the dilemma of human freedom. Freedom, 自在, 会导致, 在一个堕落的世界, to some form of anarchy. As we have seen in human history, unrestrained anarchy will produce the greatest violence and loss of human life. The second greatest violence against humanity will come from the tyranny of unrestrained institutional authority.
因此, 最好的，我们可以实现在一个堕落的世界, 张力权力, 竞争的权力和权利之间的制衡系统...“正确的顺序。”
This then is the most important task of civil governance. To make sure there is a proper tension between the rights and responsibilities of the individual and God’s appointed social institutions. Law is the drawing of the line between the tyranny of the one and the many, 是否代表由家庭之间的个人和社区, 宗教或政府.
The lines law draws must be very carefully thought through. Draw the line to far one way you will have the destruction of the nation from individual anarchy. Draw it too far in the other direction you will destroy the nation from institution tyranny. 但, the Scriptures make it clear that individuals can go too far in their freedom. When they do the community must take action.
1. 圣职
Four times in the book of Numbers we are reminded that only the Levites may approach and do the work of the Tabernacle. God has chosen who will serve Him in this capacity and that choice must be respected. The individual does not have to “believe” but he has to respect others right to “believe” and order their belief.
数字 1:51 每当帐棚移动, 利未人把它记下来, 每当帐幕设立, 利未人做. 任何人接近它的人是被处死.“ 数字 3:10, 3:38,18:5
出埃及记 31:14-15 这段话的上下文是在建造会幕. 犹太学者表示，这项任务可能涉及到建设帐幕在安息日工作，而不是一个法律所有安息日工作.
“‘Observe the Sabbath, 因为它是你圣洁. 任何亵渎谁是被处死; 那一天那些人做任何工作时必须切断他们的人. 15 六天工作是必须要做的, 但第七日是天 Şabbath休息, 耶和华的圣. 谁在安息日做任何工作，是要被处死. “
通道 利未记 24:15 “你要对以色列人说: “任何谁诅咒他们的神将负责; 16 任何人亵渎耶和华名的，谁是被处死. 整个组件必须石头打他们。. 无论是外国人或者土生土长的, 他们亵渎名称时他们将被处死。“ 是一个非常具体的法律，有关咒骂上帝的信徒用神的最神圣的名字在装配.
利未记 20:27 “一个男人或女人是谁 中度或spiritist你们中间必须被处死. 你是用石头打他们; 他们的血将在自己的头上。“ 这段话只能理解范围内的死和堕落天使看不见的世界的现实.
希伯来文“的传统承认获取知识的隐匿性，这种方法是有效的，但把它严格限制的以色列人。”
The providers were to be executed but the consumers shunned. Nothing blurs human responsibility more than allowing for powers from the unseen world to access our daily lives. Anyone who has ever lived in cultures where this is common practice knows the death and violence that results as a regular result. While allowing for increased violence and loss of human value it will produces a victim’s mindset on the community.
2. 司法
One passage in the prescriptive Law deals with disregard for judicial authority. The context is that of the final and highest appeal possible to the Priesthood. This appeal was used when all other appeals through the court system had failed in a finding. Most often this would have been in cases where there were no witnesses and inadequate evidence. Showing contempt for the courts here would be to deny the authority of due process resulting in vigilantly law. As we have discussed in previous chapters this can only spiral the community into violence and chaos. 这不能被允许的.
申命记 17: 8 如果案件太多，你很难判断是否流血法院前, 诉讼或攻击他们在耶和华你神所选择的地方. 9 祭司利未人，法官是谁当时在办公室. 问他们，他们会给你的判决. 10 您必须根据在耶和华所选择的地方，他们给你的决定行事. 谨慎做他们指示你做的一切. 11 无论他们教你，他们给你的决策根据. 不要偏离他们会告诉你什么, 向右或左. 12 任何人谁蔑视法官或牧师服侍谁站在那里向耶和华你的神是被处死. 你必须清除恶从以色列. 13 所有的人都会听到和害怕, 并不会再次轻蔑.
3. Parental
无论是主流的福音派，也不犹太学者认为，父母的权威，这些经文是严格的法律声明, 而是, 强烈, emotive exhortations to beware. For the Jews parental authority was the corner stone of social “order” (正义) and all authority. They saw these passages as God warning of “severe danger to society.”
申命记. 21:18 如果有人有一个 顽梗悖逆的儿子，谁不服从他的父亲和母亲不会听他们时，他们管教, 19 他的父亲和母亲抓住他，把他的长辈在他的镇门. 20 他们说的长老, “我们这儿子顽梗悖逆. 他不听从我们. 他是贪食好酒的人。“ 21 然后，所有的人，他的镇石头将他打死. 您必须清除恶从你们中间. 所有以色列会听到它，害怕.
利未记 20:9 “任何人谁诅咒自己的父亲或母亲 是被治 死亡. 因为他们诅咒自己的父亲或母亲, 他们的血将自己的脑袋上。“
我想我们会是比较接近标记这些经文，我们今天称之为“反社会,“在一个源定义为”具有较强的冲动和无畏的行为特征和较强的人际领域，包括积极的社会关系的一种综合征, 操纵, 叛逆, 自我中心, and a tendency to externalize blame.” Sociopaths make up as much as 25% 监狱人口.
通过在申命记 21 强调家长有责任为社会提出警报，并采取法律行动，以遏制他们的孩子的行为. Also notice the community’s responsibility to take action in supporting the legal finding. There are no passive observers here. Coupled with the estimate that 70% 反社会来自孤儿家庭 30% 非婚生, 这里有一个重再次从被毁坏的家庭为单位对社会的破坏性.
下一步，我们将看看这些罪行的后果并不需要生命.
