Deuteronomy 16

Deuteronomy 16:1-22

Deuteronomy 12:1-32; Deuteronomy 13:1-18; Deuteronomy 14:1-29; Deuteronomy 15:1-23; Deuteronomy 16:1-22; Deuteronomy 17:1-20; Deuteronomy 18:1-22; Deuteronomy 19:1-21; Deuteronomy 20:1-20; Deuteronomy 21:1-23; Deuteronomy 22:1-30; Deuteronomy 23:1-25; Deuteronomy 24:1-22; Deuteronomy 25:1-19; Deuteronomy 26:1-19; Deuteronomy 27:1-26; Deuteronomy 28:1-682. The Exposition of Special Laws (Deuteronomy 12-28; cf. Deuteronomy 1:5; Deuteronomy 4:1; Deuteronomy 5:1) This exposition sets forth the nature of the obedience required and the consequent punishment devolving upon disobedience. We have here not a mere promulgation of laws, but a promulgation always with a hortatory purpose, and with explanations which are an aid to obedience to these laws. It concerns itself with duties which God commanded and therefore are right, and which are right because commanded by God.

Deuteronomy 16:18-22

Deuteronomy 16:18-22; Deuteronomy 17:1-20; Deuteronomy 18:1-22(b) God’ s Appointed Officers (Deuteronomy 16:18-22; Deuteronomy 17:1-20; Deuteronomy 18:1-22) Judges (Deuteronomy 16:18-22; Deuteronomy 17:1-13) First. We have the appointment of judges (Deuteronomy 16:18-22; Deuteronomy 17:1-13). They are to be chosen by the people. Their characteristics and requirements are described in Deuteronomy 16:18-20. Great emphasis is laid on the fact that the judges shall be the mouthpieces of the righteous and holy will of God. They are in the place of God, indeed are called “ gods” (John 10:34-35). Emphasis is laid on the religious qualifications of the judges (Deuteronomy 17:8-13), showing that religion is the safeguard of justice. Second. The matter of the choice of a king is dealt with in Deuteronomy 17:14-20. It was not absolutely necessary that Israel have a king, but if the nation determined to have one, then certain qualifications and characteristics must be looked for and required, and specific duties and obligations are expected from one holding that office. The king is forbidden to multiply horses, wives, or gold, for all these would bring him into contact with the heathen nations and would finally lead to backsliding, apostasy, and ruin. This was absolutely true in Solomon’ s case, for we are distinctly told in Scripture that he did these three things (1 Kings 10:21; 1 Kings 11:1-6; 2 Chronicles 1:16-17; 2 Chronicles 9:28). What an illustration we have here of the inspiration, truth, and integrity of the Scriptures.

The people were warned if their king did thus and so, certain things would happen. Solomon, their king, did thus and so, and these very things did happen. It was incumbent upon the king that he pay due respect to the law of God, to see that it was retained by the priests, as well as that it was promulgated among the people; and that it was read and obeyed by his subjects. Third. The selection of priests (Deuteronomy 18:1-8) and prophets (Deuteronomy 18:9-22) is described. The qualifications and characteristics of priests and prophets are the same as those set forth in Leviticus (pp. 202-203), so we need not repeat them here. There is, however, in this connection (Deuteronomy 18:15-19) a prophetic reference to the Lord Jesus Christ as the consummation of the prophetic word. It is to this passage that Peter refers in his speech in Acts 3:22-23. Moses, then, in his prophetic capacity, was a type of our Lord Jesus Christ. Some attention is given to the matter of spiritualism (Deuteronomy 18:9-13). The children of Israel are warned to have absolutely nothing to do with those who profess to have dealings with familiar spirits, wizardry, or necromancy. It was for consulting such that God slew Saul: “ So Saul died for his transgression which he committed against the Lord, even against the word of the Lord, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it; And enquired not of the Lord: therefore he slew him, and turned the kingdom unto David the son of Jesse” (1 Chronicles 10:13-14).