Deuteronomy 24:5-22, Thoughts on Deut. 22-24

Some of these “statutes and judgments” might be considered intrusive into the “rights” of individuals.  Is there a “national” purpose for these details? Let’s see.

·       22:1-4: Basic kindness was expected of citizens. 

·       22:5: The distinction between men and women was to be observed and observable.

·       22:6-7: Birds (and certainly, animals in general) were to be treated is a way that fit their usefulness to humanity (it would prolong their days).  In other words, there is no brute “meanness” in life, toward any of God’s creation.

·       22:8: Homeowners were responsible for the safety of occupants and visitors. 

·       22:9-10: Even the farmer/rancher was not to disrupt basic food supply by mismanagement.

·       22:11-12: The tassels are explained in Num. 15:37-41.  It reminded them of their special calling as the people of the LORD.

·       22:13-30: The regulations concerning sexual immorality are in more detail in Leviticus.  They promote holiness and faithfulness to one’s spouse and family.  Note that the woman, in a “rape” situation, is responsible to cry out for help at the time of the crime.

·       23:1-8: These are unique to Israel.  The issues at stake are, first, the prophetic picture of the Savior to come; and, second, Israel’s special calling as God’s treasure, His people; and, third, God’s justice for past sins of neighboring nations.

·       23:9-14: This makes a lot of sense.  Nations that build their societies on Biblical truth tend to be “clean” societies. 

·       23:15-25: This collection of statutes is interesting.  Slavery (v15-16) was a fact in those days; but Israelites were permitted to grant refuge to those escaping masters in surrounding nations.  Temple prostitutes (v17-18) were common in the nations, but were forbidden in Israel.  You were to give to your fellow-Israelites and not engage in loaning at interest (22:19-20).  Faithfulness to your promises to God was required (22:21-22).  In 22:23-24, one action was sharing in the joy of your neighbor’s productivity; the other was stealing from your neighbor.

·       24:1-4: Divorce laws were for the protection of the woman.  Later generations of Rabbis debated the meaning of “uncleanness” with some saying that burning the toast was sufficient reason for divorce.  The statute in v4 was meant to maintain the importance of marriage and not let it become “easy.”

·       24:5-22: Here are more interesting statutes and judgments.  I have heard it said that today v5 should be a law and amended to forbid television or cell phones or game consuls in the first year of marriage.  Prov. 22:7 says the borrower is servant to the lender.  True! Dt. 24:10-13 forbids the lender from being overbearing.  The same is true of the hired hand and his treatment by the boss/business owner (24:14-16).  Good neighbors, not the government, are responsible for the care of the poor and needy (24:19-22).

We are not under law.  However, I find a lot that is refreshing in these statutes. 

Deuteronomy 21:10-23, Thoughts on Deut. 20-21

Here are more “statutes and judgments.”

·       Deut. 20: We noted in an earlier post that “war” in OT times was a “religious” act.  The victorious nation had a superior “god” over the defeated nation.  Thus, it makes sense there would be rules from the LORD regarding warfare. 

o   The key truth, when facing an enemy in battle, is in v1: do not be afraid of them; for the LORD your God is with you.  Therefore, before going into battle, they were to hear these same words from the priest (20:2-4).

o   After the priest, then the officers were to address the people, giving “exemptions” to certain people (20:5-9).

o   An offer of peace was to be made (20:10-12).  Both this offer and the rules of “spoil” (20:13-14) applied to cities not in the Promised Land ((20:15).  The Canaanites were to be completely destroyed (20:16-18).  This was an example of God using Israel to do His work of vengeance. 

o   The statute about not destroying fruit trees (20:19-20) shows the importance of the land to Israel.  The land is a key to God’s prospering the nation.

·       21:1-9: In the case of an unsolved murder, the elders of the nearest city were to take the responsibility of affirming that the murder was truly “unsolved.”  The heifer was provided at community expense, and the blood allowed to run in the waters of a continuously running stream.  The elders declared their innocence, not only to the priests, but to the LORD.  This entire scene again shows the value of life to the LORD.

·       21:10-14: These statutes concerning female slaves may seem difficult to us, but let me say two things.  First, in terms of the OT times, this was extremely kind.  Other nations saw no need to maintain justice.  Second, in our own time, don’t be fooled.  In war these days, in spite of United Nations “Rules of Engagement” women are treated brutally, on a regular basis, and by all sides.  These statutes were and are a breath of fresh air on the matter, given that war is always brutal.

·       21:15-17: Here is another kindness shown women.  Polygamy was a fact, even if it was not ideal.  At times, polygamy was a kindness shown to a wife who would otherwise be destitute.  These statutes protected from something else that was a fact: that a man would inevitably love one wife more than the other.

·       21:18-21: This severe statute was necessary, although there is no record of it’s being followed in OT history.  It shows the importance of parents, that they have authority from the LORD.  Note that both parents had to agree to this. 

·       21:22-23: This seems at first to be a strange law.  From a practical point of view, it addresses the danger of a corpse in terms of disease or ceremonial uncleanness.  Note also that hanging was not a form of execution in Israel.  The statute was followed by Joshua, after killing Canaanite kings they hung them in open view, but the bodies were removed by night (Josh. 8:29; 10:26-27).  This statute, of course, has its greatest significance in the Messiah’s death on the cross (Gal. 3:13).

Deuteronomy 19:14-21, Thoughts on Deut. 19

Just a reminder: we are in the “statutes and judgments” section of Deuteronomy. And most of these “details” have to do with a nation about to enter the land God promised to them.  The LORD is their King.  At some point Israel will likely have an earthly king, but that king will be chosen by the LORD and he will be responsible to lead the people in obeying God’s law, including His statutes and judgments.  That is why it is the LORD who is giving all this to Moses.  Having said that, consider this list of topics that are a part of God’s plan for the nation of Israel.

·       19:1-3: A road system.  Every country has a road system.  In this case, it is related to people’s ability to get justice.

·       19:4-7: Cities of refuge.  We have noted these before (Dt. 4:41-43).

·       19:8-10: More territory for Israel.  You may be aware that both in Gen. 15:18 (to Abraham) and Exod. 23:31 (to Israel at Sinai) God promised a much larger nation than what became Israel’s in the days of Joshua, and even in the days of David and Solomon when Israel was the largest in it’s history.  That was still in God’s plan as these verses indicate.  It was promised to the Fathers.  And when that happened, three more “cities of refuge” were to be established, in addition to the three on the east side of the Jordan and the three on the west side of the Jordan.

·       19:11-13: Vengeance.  Now, be careful.  God is the only Judge who can always be perfectly just; thus vengeance belongs to the LORD (Dt. 32:35).  However, it is God’s prerogative to delegate that to others, as He wills.  Thus, judges and police and armies often carry out God’s punishment of people.  In this passage, the relative of a person who was murdered, under the authority of the elders of his own city, was God’s tool of vengeance.  Blood shed unjustly (murder) pollutes the land (Gen. 4:9-12; Num. 35:29-34).

·       19:14: Private property boundaries.  In Israel, land was inherited from ancestors.  The property boundaries were set in antiquity.  We understand that the land has a special significance in Israel.  But respect for someone’s rightly-owned property was a “sub-category” under the command, Thou shalt not steal. 

·       19:15-21: Protection from false accusation.  A witness found to be false was subject to the same penalty that would have come to the one he accused.  In our day, people are often subject to frivolous lawsuits, that even winning the case takes considerable money and time.  It is fair that they have some means of recovering these losses.  But what Israel’s system did was to punish the false accuser.  The effect of this would be to discourage a person from ever making the false charge.

We began with a reminder today.  Let’s conclude with one, the reminder of the blessing of God’s laws: And what great nation is there that has such statutes ad righteous judgments as are in all this law which I set before you this day (Dt. 4:8)?

Psalm 37

 There is a reason why this Psalm is one of the most loved in the Hymnbook of Scripture.  Its words are most encouraging in the face of one of life’s most constant realities.  And the words in stanza after stanza are extremely rich, repeating in a myriad of ways the need of the righteous to put their confidence in God.

The issue at hand is the seeming “prosperity” or success of the wicked.  What are the righteous to do when they regularly seem to have the “short end of the stick” in society?  Often these days, in the democratic nation in which I live, the powerful in the nation’s capital continue to push and pass and reaffirm ungodly positions that are not held by the majority of the electorate.  It can be very frustrating for God’s people.  It seems unjust and unfair but it seems nothing can be done to stop it or them.

And usually one need not go all the way to the capital to see these things.  The wicked in our own communities and neighborhoods seem to have the say-so in the schools our children attend, the slant in the news sources we access, the connections that result in greater opportunities to multiply wealth, and the platform that allows them to attract followings of people who should know better.  I’m not complaining.  I’m not saying it happens all the time.  But I am saying, with the Psalmists (David here; Asaph in Ps. 73), that it happens with significant regularity.  And one suspects that if the righteous took strong stands in their communities more often they would see this “prosperity of the wicked” more often as well.

So what are we to do?  First, don’t get frustrated!  Don’t fret (literally, get all hot and bothered) and certainly don’t be envious of them (v1).  Rather, have faith in God.  And when we say, “have faith” we mean …

·         Trust (v3), put your confidence in the LORD.

·         Delight (v4), make merry or feel pampered in your relationship with the LORD.

·         Commit (v5), roll your plans down to the LORD.

·         Rest (v7), be silent, still before the LORD.

·         Wait (v9,34), look or hope for the LORD with expectation.

·         Trust (v40), make the LORD your refuge.

For those with such patient faith two promises in essence are made.

·         First, the wicked will disappear.  This will be the result of an opposing act of some sort (e.g. they will be cut down, v2a) or they will simply fade away (e.g. they will wither, v2b).  As you study the Psalm look at how many different ways God says this.  And the reason He says it is because He Himself laughs at the wicked (v13). 

·         Second, the righteous will endure.  They will be the ones who inherit ha eretz (the land; can you find the 5 times this is promised?).  Look at the string of forevers in vs. 27-29.  Even if he falls, the righteous will get back up (v24).  Because the word is in the heart of the righteous none of his steps will slide (v31).  The reason for this is because God satisfies the righteous; He knows their way (v18-19).  No wonder Jesus quotes this Psalm (v11) in the Beatitudes (Matt. 5:5).  It is emphatic in God’s blessing on the righteous.  The future of that man is peace (v37).

So many things in our lives are out of our control.  And so often they seem to be in the control of the wicked.  But that simply is not the case!  Control is never, never wrested from the hands of the LORD.  Let us not fail to take a stand for righteousness, especially in the defense of the weak.  If you fail to win the day try again in His strength.  But let us not fret over it.  Trust in the LORD.  Let your faith be faithful.  Wait quietly.  Hope expectantly.  And, by all means, do not be one of those at whom God laughs.  There is no future in that!  Be of those who trust in the LORD.

Deuteronomy, Thoughts on Deut. 17-18

Good leadership is critical in any endeavor.  The Bible affirms this.  In the NT there is a strong emphasis on the character required of Elders and Deacons.  So in these chapters sound, righteous leaders are essential for prospering in the land. 

·       17:1: A blemished sacrifice totally belittles God.  This was a major issue addressed by the prophet Malachi (Mal. 1:6-2:9).  The prophet challenged the priests to offer the blemished sacrifices to the governor and see if it pleased him (Mal. 1:8).  How can they treat the LORD with such contempt, since “I am a great King,” says the LORD of hosts, “and My name is to be feared among the nations.”  We need to take the same care when we approach the Lord’s Table, not to come in the form of a “blemished sacrifice” (1 Cor. 11:27-34).  In addition, a blemished sacrifice missed the essence of the sacrificial system which was to point to the unblemished “seed of the woman” Savior.

·       17:2-7: Kill idolators.  Do it on the basis of justice (two witnesses, v6-7); but do it!  Idolatry was a constant problem for Israel until Assyria and Babylon were used of God to chasten them by removing them from the land.  So you shall put away evil from among you (17:7).

·       17:8-13: Honor your judges.  Priests and Levites were involved in some of the work of judgment (e.g. in declaring a person clean or unclean).  And as we saw in Dt. 16 righteous judges were to be chosen as well.  The point here is that the people were to honor them by accepting their decisions.  So you shall put away the evil from Israel (17:13).

·       v14-20: The king must also be just.  The scenario described in 17:14 was exactly what happened (1 Sam. 8).  As you read through this list you might be reminded of some of Israel’s kings (e.g. v17 and Solomon).  You might also remember how King Jehoiakim burned the scroll of Jeremiah column by column (Jer. 36:20-26).  In other words, there was not always the love of God’s word called for here.

·       18:1-8: The Priests and Levites.  This passage deals with the “portion” of sacrifices that was set aside for the priests and Levites.  The one thing I note, which might make the priesthood difficult, is that apparently they ate “haggis” (the Scottish delicacy, the sheep’s stomach; cf. 18:3). 

·       18:9-14: Warning against Canaanite religion.  Again, we have this warning.  The Canaanites were not going to be driven out immediately, and their practices would be a constant temptation. To make one’s child pass through the fire referred to the worship of the god Molech (Lev. 18:21; Dt. 12:31). 
A bronze statue of the god, with outstretched arms, was heated to an intense heat, and then a child placed in its arms, dying an agonizing death in an attempt to appease the god.  This abomination was practiced in Israel on several occasions (e.g.  2 Ki. 16:3, Ahaz; 2 Ki. 21:6, Manasseh).  This was carried out in the Valley of Hinnom, on the south side of Jerusalem (2 Chron. 28:3); by Jesus’ time that valley had become the trash heap for Jerusalem.

·       18:15-22: A Prophet like Moses.  In terms of leadership, the greatest at the time of the writing of Deuteronomy was Moses.  This passage promises the coming of the Messiah, who would be a Prophet like Moses, who would speak God’s words.  Because there would be imposters, the LORD gave Israel a means to differentiate (v20-22).  Jesus, among many other things, predicted the destruction of Jerusalem that occurred in 70AD (e.g. Luke 19:40-44).  Sadly, to this day, for the most part the Jews reject Jesus of Nazareth as their Messiah.

Deuteronomy15:1-11, Thoughts on Deut. 15-16

Deut. 15 deals with several “statutes and judgments” that many would consider to be bad business.  But with the people of YAHWEH these are good laws.

·       15:1-6: The LORD’s release.  The Sabbath Year was commanded in Lev. 25:1-7.  But in this chapter there are some financial matters to be dealt with in the 7^th year.  The first had to do with debts.  Money owed by a fellow Israelite was, after seven years, to be forgiven.  You might think this would promote irresponsibility.  But this does not even come up in the passage.  It’s a matter of proper treatment of one’s “brother.”  This removes bitterness over debts.  And the LORD Himself promised to bless Israel so that this would not hurt the forgiving lender.

·       15:7-11: Be generous to poor Israelites.  There would always be poor people in Israel (v7), something Jesus referred to in Matt. 26:11.  What great words: you shall not harden your heart nor shut your hand from your poor brother (v7).  During the Year of Release, when the land was idle, and poverty could be a greater issue, there was to be no meanness to the poor.  Again, the LORD would bless Israel for this.

·       15:12-18: Dealing with Hebrew bondservants.  This concerned fellow Israelites who indentured themselves to someone else, so as to earn a living.  And again, during the seventh year they were to be released, with a generous “severance package.”  And again, the LORD your God will bless you in all that you do (v18).

·       15:19-23: Firstborn from herd or flock.  The Law of the Firstborn was established in Egypt (Ex. 13:11-16) and applied to man and animal.  This addendum told the people how to use the firstborn from the herd (cattle) or flock (sheep, goats).  They were to sacrifice it, and then eat it before the LORD.  It was an act of worship.

These statutes should be an encouragement to New Testament believers.  Finances were not to lead to idolatry (covetousness is idolatry, Eph. 5:5).  Rather, how one handled his possessions was to be integral to his relationship with God. 

·       16:1-17: Review of three major feasts.  There were three feasts to which all males were to come and they were not to come emptyhanded (16:16).  These feasts were described elsewhere in the Pentateuch; these are essentially reviews.

·       16:18-22: Establishment of justice.  Israel was to appoint judges who were men of integrity.  Justice in society was tied to Israel’s prosperity and longevity in the land.  In other words, it was part of God’s blessing.  The last two verses contain more statutes that would help keep Israel from idolatry.  “Sacred pillars” were used at different times earlier in Israel’s history.  For example, Jacob had set one up at Bethel (Gen. 28:22).  When he returned to Bethel, he built an altar (Gen. 35:1,7).  The sacred pillar was common in the religions of the nations, and that was likely one reason they were forbidden in Israel.

Deuteronomy 14:22-29, Thoughts on Deut. 12-14

What we have called the “details” (the “statutes and judgments”) begin in Dt. 12:1. It continues through Dt. 26:19.  We will place a listing of topics, and will make just a few comments that we find helpful.    

·       Ch. 12: One place of worship.  In the shammah (Dt. 6:4-6) Israel confessed that the LORD is one.  The unity of God was behind the one place of worship.  YAHWEH was not one of many gods.  Thus Israel was to destroy all the places used in Canaanite worship (v1-4) and then await the time God would designate one specific place (v5).  Until that time, Israel’s practice was described as every man doing whatever is right in his own eyes (v8).  That same phrase is God’s description of time during the period of the Judges, a time before there was a centralized government (cf. Judges 17:6).  God’s choice of Jerusalem as the place where He would put His name came in the time of David, a man and king after God’s own heart.  Psalm 78 describes why God chose Judah and Jerusalem over Ephraim and Shilo. 

·       Ch. 13: Dealing with apostates.  The end of Dt. 12 (v29-32) warns against idolatry, and the related sin of adding to or taking away from His commands.  Since there is one God, His word must be meticulously guarded.  For that reason, Dt. 13 calls for total eradication of everything about those who would lead Israel into idolatry. 

·       14:1-2: Don’t mourn like the nations; you are holy to the LORD.  Death, of course, is a major event.  How we grieve in those times says something about our religion.  It tells whether or not we have hope after this life and how certain we are about life after death.  But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope (1 Th. 4:13).

·       14:3-21: Clean/unclean animals.  As in Lev. 11, this issue is based in Israel’s relationship with God.  You can let foreigners eat an animal that died of itself, but not Israel, for you are a holy people to the LORD your God (14:21).

·       14:22-29: Tithing.  Why was the tithe established?  You might think it was to care for the Levites, and you would be correct (v27).  However, the point of the Levites was to lead Israel in the worship of God.  Thus, the tithe was established that you may learn to fear the LORD your God always (v23).  This recognition of God opened up the floodgates of God’s blessing on Israel (v29; cf. also Mal. 3:8-12).  Giving to the LORD tells what you think of the LORD!

To this point (Ch. 12-14) there is an emphasis on the first two of the Ten Commandments: You shall have no other gods before Me.  You shall not make for yourself a carved image (Dt. 5:7-8).  What principles and practices do you have to honor the LORD in that way?