Deuteronomy 25

Deuteronomy 25:1

Penalty for Idolatry

Deuteronomy 13 is about those who want to seduce others to idolatry (Deuteronomy 13:1-18). In these verses it is about those who are seduced. If the accusation is made that someone has been tempted to engage in idolatry, inquiry must first take place. The same happens also in Matthew 18 when someone is accused of sin. Only on the evidence of two witnesses or three witnesses, can justice be done (Matthew 18:16; Numbers 35:30).

If someone sees that someone else is sinning, he should not take the matter to others to talk about it, but seek first to speak about it with the person in question. If I’m the only one who knows anything bad about someone, I must not talk about it with others. There may be no case brought before the church if we have not first spoken to the brother and then we have been with him with witnesses.

If the charge is well-founded, the hand of the witnesses will be first against him. This gives the witnesses a great responsibility and urges great caution when making an accusation about evil. This rule will therefore ensure that witnesses are extremely certain of their case and of the seriousness of the crime committed.

When the hand of the witnesses turns against the culprit, the death sentence is executed. Deuteronomy 17:7 states that they “put him to death”. Afterward the hand of the all people must be against him. In this way they make it clear that they join the witnesses and confirm their testimony. This is how the evil must be removed from the church. Evil may not have a place in the people of God. This applies both to Israel then and to the church now.

Before the church reaches a decision on a case brought to it, the person who does so must be convinced of the case. If a case is brought before the church, it is not the same as a decision by the church. The church has yet to reach a verdict, a decision. This situation corresponds to what we read in Matthew 18: “If he refuses to listen even to the church, let him be to you as a Gentile and a tax collector” (Matthew 18:17). This means that the individual believer progressing the matter, must view the person in question as a Gentile and a tax collector, even before the church removes him as an evil one from among themselves.

Conversely, this also applies to a brother’s or sister’s proposal to receive a believer who is unknown to others at the Lord’s Table. The brother or sister must himself be convinced of the correctness of the proposal. But only when two or three witnesses make clear to the church the correctness of this proposal, the church will receive such a person at the Table of the Lord.

Deuteronomy 25:2

Jurisdiction in Difficult Cases

This section concerns a penalty imposed by a competent authority. Where one revolts against it, a spirit of rebellion, of recalcitrance becomes visible. There is a spirit of contradiction and rebellion against God. It is the evil of disobedience to God or to those who are vested with authority under Him. The occurrence of such contempt and self-will, must be dealt in the same way as with sorcery and idolatry.

The purpose of the punishment is that others will hear and fear and not fall into the same evil. Some will be wise enough to refrain from crime. Others, if they have committed a crime and are punished, will rather submit to the judgment than sin against themselves and forfeit their lives by going against it. From this law the writer of the letter to the Hebrews deduces how severe is the punishment he will deserve who has trampled under foot the Son of God and therewith His authority (Hebrews 10:28-29).

If a local authority makes a decision, it is the highest authority on earth. “Whatever you bind on earth shall have been bound in heaven” (Matthew 18:18). The scope of the decision is the whole earth. This is because the Lord Jesus connects His presence to that local church: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20).

In Deuteronomy 17:9 the priest comes to the fore. Priests know God’s thoughts best because they are used to being in His presence. This determines the spiritual mind. Any brother or sister can be that priest. It is not about the gift that someone has, but about the mind that someone has through his or her dealings with God.

Deuteronomy 25:3

Jurisdiction in Difficult Cases

This section concerns a penalty imposed by a competent authority. Where one revolts against it, a spirit of rebellion, of recalcitrance becomes visible. There is a spirit of contradiction and rebellion against God. It is the evil of disobedience to God or to those who are vested with authority under Him. The occurrence of such contempt and self-will, must be dealt in the same way as with sorcery and idolatry.

The purpose of the punishment is that others will hear and fear and not fall into the same evil. Some will be wise enough to refrain from crime. Others, if they have committed a crime and are punished, will rather submit to the judgment than sin against themselves and forfeit their lives by going against it. From this law the writer of the letter to the Hebrews deduces how severe is the punishment he will deserve who has trampled under foot the Son of God and therewith His authority (Hebrews 10:28-29).

If a local authority makes a decision, it is the highest authority on earth. “Whatever you bind on earth shall have been bound in heaven” (Matthew 18:18). The scope of the decision is the whole earth. This is because the Lord Jesus connects His presence to that local church: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20).

In Deuteronomy 17:9 the priest comes to the fore. Priests know God’s thoughts best because they are used to being in His presence. This determines the spiritual mind. Any brother or sister can be that priest. It is not about the gift that someone has, but about the mind that someone has through his or her dealings with God.

Deuteronomy 25:4

Jurisdiction in Difficult Cases

This section concerns a penalty imposed by a competent authority. Where one revolts against it, a spirit of rebellion, of recalcitrance becomes visible. There is a spirit of contradiction and rebellion against God. It is the evil of disobedience to God or to those who are vested with authority under Him. The occurrence of such contempt and self-will, must be dealt in the same way as with sorcery and idolatry.

The purpose of the punishment is that others will hear and fear and not fall into the same evil. Some will be wise enough to refrain from crime. Others, if they have committed a crime and are punished, will rather submit to the judgment than sin against themselves and forfeit their lives by going against it. From this law the writer of the letter to the Hebrews deduces how severe is the punishment he will deserve who has trampled under foot the Son of God and therewith His authority (Hebrews 10:28-29).

If a local authority makes a decision, it is the highest authority on earth. “Whatever you bind on earth shall have been bound in heaven” (Matthew 18:18). The scope of the decision is the whole earth. This is because the Lord Jesus connects His presence to that local church: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20).

In Deuteronomy 17:9 the priest comes to the fore. Priests know God’s thoughts best because they are used to being in His presence. This determines the spiritual mind. Any brother or sister can be that priest. It is not about the gift that someone has, but about the mind that someone has through his or her dealings with God.

Deuteronomy 25:5

Jurisdiction in Difficult Cases

This section concerns a penalty imposed by a competent authority. Where one revolts against it, a spirit of rebellion, of recalcitrance becomes visible. There is a spirit of contradiction and rebellion against God. It is the evil of disobedience to God or to those who are vested with authority under Him. The occurrence of such contempt and self-will, must be dealt in the same way as with sorcery and idolatry.

The purpose of the punishment is that others will hear and fear and not fall into the same evil. Some will be wise enough to refrain from crime. Others, if they have committed a crime and are punished, will rather submit to the judgment than sin against themselves and forfeit their lives by going against it. From this law the writer of the letter to the Hebrews deduces how severe is the punishment he will deserve who has trampled under foot the Son of God and therewith His authority (Hebrews 10:28-29).

If a local authority makes a decision, it is the highest authority on earth. “Whatever you bind on earth shall have been bound in heaven” (Matthew 18:18). The scope of the decision is the whole earth. This is because the Lord Jesus connects His presence to that local church: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20).

In Deuteronomy 17:9 the priest comes to the fore. Priests know God’s thoughts best because they are used to being in His presence. This determines the spiritual mind. Any brother or sister can be that priest. It is not about the gift that someone has, but about the mind that someone has through his or her dealings with God.

Deuteronomy 25:6

Jurisdiction in Difficult Cases

This section concerns a penalty imposed by a competent authority. Where one revolts against it, a spirit of rebellion, of recalcitrance becomes visible. There is a spirit of contradiction and rebellion against God. It is the evil of disobedience to God or to those who are vested with authority under Him. The occurrence of such contempt and self-will, must be dealt in the same way as with sorcery and idolatry.

The purpose of the punishment is that others will hear and fear and not fall into the same evil. Some will be wise enough to refrain from crime. Others, if they have committed a crime and are punished, will rather submit to the judgment than sin against themselves and forfeit their lives by going against it. From this law the writer of the letter to the Hebrews deduces how severe is the punishment he will deserve who has trampled under foot the Son of God and therewith His authority (Hebrews 10:28-29).

If a local authority makes a decision, it is the highest authority on earth. “Whatever you bind on earth shall have been bound in heaven” (Matthew 18:18). The scope of the decision is the whole earth. This is because the Lord Jesus connects His presence to that local church: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20).

In Deuteronomy 17:9 the priest comes to the fore. Priests know God’s thoughts best because they are used to being in His presence. This determines the spiritual mind. Any brother or sister can be that priest. It is not about the gift that someone has, but about the mind that someone has through his or her dealings with God.

Deuteronomy 25:7

Jurisdiction in Difficult Cases

This section concerns a penalty imposed by a competent authority. Where one revolts against it, a spirit of rebellion, of recalcitrance becomes visible. There is a spirit of contradiction and rebellion against God. It is the evil of disobedience to God or to those who are vested with authority under Him. The occurrence of such contempt and self-will, must be dealt in the same way as with sorcery and idolatry.

The purpose of the punishment is that others will hear and fear and not fall into the same evil. Some will be wise enough to refrain from crime. Others, if they have committed a crime and are punished, will rather submit to the judgment than sin against themselves and forfeit their lives by going against it. From this law the writer of the letter to the Hebrews deduces how severe is the punishment he will deserve who has trampled under foot the Son of God and therewith His authority (Hebrews 10:28-29).

If a local authority makes a decision, it is the highest authority on earth. “Whatever you bind on earth shall have been bound in heaven” (Matthew 18:18). The scope of the decision is the whole earth. This is because the Lord Jesus connects His presence to that local church: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20).

In Deuteronomy 17:9 the priest comes to the fore. Priests know God’s thoughts best because they are used to being in His presence. This determines the spiritual mind. Any brother or sister can be that priest. It is not about the gift that someone has, but about the mind that someone has through his or her dealings with God.

Deuteronomy 25:8

Setting a King

After the laws for subjects laws for the king follow. The appointment of a king is not ordered, as is the case with judges. God foresees the demand for a king and already gives His directions for it. He rules over kings. Those who rule over others must remember that they themselves are also under the authority of a Superior.

The question God expects of the people when they are in the land is not that of 1 Samuel 8. There “all the elders of Israel” come to Samuel and say to him, “Behold, you have grown old, and your sons do not walk in your ways. Now appoint a king for us to judge us like all the nations” (1 Samuel 8:4-5; cf. Hosea 8:4). God has always had a King in His mind. He expects from his people that they will come with this question, because He has spoken about it, in the words he puts in Jacob’s mouth when he blesses his sons (Genesis 49:10). In 1 Samuel 8 they want a king after their own heart and not a king after the heart of God. They want a king there instead of the LORD.

The king pleasing to the heart of God is a picture of the Lord Jesus. He is one “from among your countrymen” (cf. Hebrews 2:14). A king is also a picture of the believers of the church, for they are made “a kingdom” (Revelation 1:6). Soon we will rule as such (1 Corinthians 6:2). What we will do openly in the future must already be done now in the interpersonal matters that may exist between believers.

However, we are not only members of the church, but also subjects in the kingdom, not rulers. Brothers with ‘royal dignity’ we recognize those who have the gift of government. They are given by the Lord and do not pretend to that position themselves. The aspiration toward being a supervisor is recommended, yet also stated are the prerequisite conditions (1 Timothy 3:1-7).

The king must be a countryman, or brother, and as such a servant and not a ruler. A man like Diótrefes, about whom John writes in his third letter, doesn’t care for this. He does not receive the brothers and behaves like a ruler, claiming the first place: “I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say. … and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire [to do so] and puts [them] out of the church” (3 John 1:9; 10b).

The king is warned of three things: horses, women and riches (silver and gold). 1. ‘Horses’ speak of natural strength and violence. The king may not boast on this, but he must trust the LORD: “Some [boast] in chariots and some in horses, But we will boast in the name of the LORD, our God” (Psalms 20:7; Psalms 33:17; Hosea 14:3). We can compare it to, for example, reliance on fluent speech. If we don’t master that, we can learn it. An acquired speaking ability is highly regarded in the world. Nevertheless, we should not use verbal violence in the church to manipulate the opinion of the whole. 2. “Wives” in this context speak of temptations by which a deviation from the LORD comes.

To this is connected the arousal of false desires, which together with greed leads to idolatry (Colossians 3:5). 3. The third commandment is that he shall not “greatly increase silver and gold”. When this happens, it shows the search for the material as the true fulfillment of life. It will also lead to independence from God.

The three dangers mentioned can be summed up in the words power, pleasure and riches. For the three dangers mentioned above, the king, and we as kings, can only be preserved by constantly reading “a copy of this law”. If this is in the heart, he abides in the right track and in the right mind. He will not then rise above his brothers. Such brothers and sisters can exercise justice among the believers in the right way.

In order to preserve himself from these dangers and to be a good king for his people, the king must write out a copy of the law himself. He is expected to read it daily. It will make him aware of the fact that indeed he rules over a people, but is also ruled over himself. It will keep him humble among his people. It will keep him from deviations in his kingship, so that it will be balanced and serving. The Lord Jesus points this out to His disciples: “And He said to them, “The kings of the Gentiles lord it over them; and those who have authority over them are called ‘Benefactors.’ But [it is] not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant.

For who is greater, the one who reclines [at the table] or the one who serves? Is it not the one who reclines [at the table]? But I am among you as the one who serves” (Luke 20:25-27).

Deuteronomy 25:9

Setting a King

After the laws for subjects laws for the king follow. The appointment of a king is not ordered, as is the case with judges. God foresees the demand for a king and already gives His directions for it. He rules over kings. Those who rule over others must remember that they themselves are also under the authority of a Superior.

The question God expects of the people when they are in the land is not that of 1 Samuel 8. There “all the elders of Israel” come to Samuel and say to him, “Behold, you have grown old, and your sons do not walk in your ways. Now appoint a king for us to judge us like all the nations” (1 Samuel 8:4-5; cf. Hosea 8:4). God has always had a King in His mind. He expects from his people that they will come with this question, because He has spoken about it, in the words he puts in Jacob’s mouth when he blesses his sons (Genesis 49:10). In 1 Samuel 8 they want a king after their own heart and not a king after the heart of God. They want a king there instead of the LORD.

The king pleasing to the heart of God is a picture of the Lord Jesus. He is one “from among your countrymen” (cf. Hebrews 2:14). A king is also a picture of the believers of the church, for they are made “a kingdom” (Revelation 1:6). Soon we will rule as such (1 Corinthians 6:2). What we will do openly in the future must already be done now in the interpersonal matters that may exist between believers.

However, we are not only members of the church, but also subjects in the kingdom, not rulers. Brothers with ‘royal dignity’ we recognize those who have the gift of government. They are given by the Lord and do not pretend to that position themselves. The aspiration toward being a supervisor is recommended, yet also stated are the prerequisite conditions (1 Timothy 3:1-7).

The king must be a countryman, or brother, and as such a servant and not a ruler. A man like Diótrefes, about whom John writes in his third letter, doesn’t care for this. He does not receive the brothers and behaves like a ruler, claiming the first place: “I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say. … and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire [to do so] and puts [them] out of the church” (3 John 1:9; 10b).

The king is warned of three things: horses, women and riches (silver and gold). 1. ‘Horses’ speak of natural strength and violence. The king may not boast on this, but he must trust the LORD: “Some [boast] in chariots and some in horses, But we will boast in the name of the LORD, our God” (Psalms 20:7; Psalms 33:17; Hosea 14:3). We can compare it to, for example, reliance on fluent speech. If we don’t master that, we can learn it. An acquired speaking ability is highly regarded in the world. Nevertheless, we should not use verbal violence in the church to manipulate the opinion of the whole. 2. “Wives” in this context speak of temptations by which a deviation from the LORD comes.

To this is connected the arousal of false desires, which together with greed leads to idolatry (Colossians 3:5). 3. The third commandment is that he shall not “greatly increase silver and gold”. When this happens, it shows the search for the material as the true fulfillment of life. It will also lead to independence from God.

The three dangers mentioned can be summed up in the words power, pleasure and riches. For the three dangers mentioned above, the king, and we as kings, can only be preserved by constantly reading “a copy of this law”. If this is in the heart, he abides in the right track and in the right mind. He will not then rise above his brothers. Such brothers and sisters can exercise justice among the believers in the right way.

In order to preserve himself from these dangers and to be a good king for his people, the king must write out a copy of the law himself. He is expected to read it daily. It will make him aware of the fact that indeed he rules over a people, but is also ruled over himself. It will keep him humble among his people. It will keep him from deviations in his kingship, so that it will be balanced and serving. The Lord Jesus points this out to His disciples: “And He said to them, “The kings of the Gentiles lord it over them; and those who have authority over them are called ‘Benefactors.’ But [it is] not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant.

For who is greater, the one who reclines [at the table] or the one who serves? Is it not the one who reclines [at the table]? But I am among you as the one who serves” (Luke 20:25-27).

Deuteronomy 25:10

Setting a King

After the laws for subjects laws for the king follow. The appointment of a king is not ordered, as is the case with judges. God foresees the demand for a king and already gives His directions for it. He rules over kings. Those who rule over others must remember that they themselves are also under the authority of a Superior.

The question God expects of the people when they are in the land is not that of 1 Samuel 8. There “all the elders of Israel” come to Samuel and say to him, “Behold, you have grown old, and your sons do not walk in your ways. Now appoint a king for us to judge us like all the nations” (1 Samuel 8:4-5; cf. Hosea 8:4). God has always had a King in His mind. He expects from his people that they will come with this question, because He has spoken about it, in the words he puts in Jacob’s mouth when he blesses his sons (Genesis 49:10). In 1 Samuel 8 they want a king after their own heart and not a king after the heart of God. They want a king there instead of the LORD.

The king pleasing to the heart of God is a picture of the Lord Jesus. He is one “from among your countrymen” (cf. Hebrews 2:14). A king is also a picture of the believers of the church, for they are made “a kingdom” (Revelation 1:6). Soon we will rule as such (1 Corinthians 6:2). What we will do openly in the future must already be done now in the interpersonal matters that may exist between believers.

However, we are not only members of the church, but also subjects in the kingdom, not rulers. Brothers with ‘royal dignity’ we recognize those who have the gift of government. They are given by the Lord and do not pretend to that position themselves. The aspiration toward being a supervisor is recommended, yet also stated are the prerequisite conditions (1 Timothy 3:1-7).

The king must be a countryman, or brother, and as such a servant and not a ruler. A man like Diótrefes, about whom John writes in his third letter, doesn’t care for this. He does not receive the brothers and behaves like a ruler, claiming the first place: “I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say. … and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire [to do so] and puts [them] out of the church” (3 John 1:9; 10b).

The king is warned of three things: horses, women and riches (silver and gold). 1. ‘Horses’ speak of natural strength and violence. The king may not boast on this, but he must trust the LORD: “Some [boast] in chariots and some in horses, But we will boast in the name of the LORD, our God” (Psalms 20:7; Psalms 33:17; Hosea 14:3). We can compare it to, for example, reliance on fluent speech. If we don’t master that, we can learn it. An acquired speaking ability is highly regarded in the world. Nevertheless, we should not use verbal violence in the church to manipulate the opinion of the whole. 2. “Wives” in this context speak of temptations by which a deviation from the LORD comes.

To this is connected the arousal of false desires, which together with greed leads to idolatry (Colossians 3:5). 3. The third commandment is that he shall not “greatly increase silver and gold”. When this happens, it shows the search for the material as the true fulfillment of life. It will also lead to independence from God.

The three dangers mentioned can be summed up in the words power, pleasure and riches. For the three dangers mentioned above, the king, and we as kings, can only be preserved by constantly reading “a copy of this law”. If this is in the heart, he abides in the right track and in the right mind. He will not then rise above his brothers. Such brothers and sisters can exercise justice among the believers in the right way.

In order to preserve himself from these dangers and to be a good king for his people, the king must write out a copy of the law himself. He is expected to read it daily. It will make him aware of the fact that indeed he rules over a people, but is also ruled over himself. It will keep him humble among his people. It will keep him from deviations in his kingship, so that it will be balanced and serving. The Lord Jesus points this out to His disciples: “And He said to them, “The kings of the Gentiles lord it over them; and those who have authority over them are called ‘Benefactors.’ But [it is] not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant.

For who is greater, the one who reclines [at the table] or the one who serves? Is it not the one who reclines [at the table]? But I am among you as the one who serves” (Luke 20:25-27).

Deuteronomy 25:11

Setting a King

After the laws for subjects laws for the king follow. The appointment of a king is not ordered, as is the case with judges. God foresees the demand for a king and already gives His directions for it. He rules over kings. Those who rule over others must remember that they themselves are also under the authority of a Superior.

The question God expects of the people when they are in the land is not that of 1 Samuel 8. There “all the elders of Israel” come to Samuel and say to him, “Behold, you have grown old, and your sons do not walk in your ways. Now appoint a king for us to judge us like all the nations” (1 Samuel 8:4-5; cf. Hosea 8:4). God has always had a King in His mind. He expects from his people that they will come with this question, because He has spoken about it, in the words he puts in Jacob’s mouth when he blesses his sons (Genesis 49:10). In 1 Samuel 8 they want a king after their own heart and not a king after the heart of God. They want a king there instead of the LORD.

The king pleasing to the heart of God is a picture of the Lord Jesus. He is one “from among your countrymen” (cf. Hebrews 2:14). A king is also a picture of the believers of the church, for they are made “a kingdom” (Revelation 1:6). Soon we will rule as such (1 Corinthians 6:2). What we will do openly in the future must already be done now in the interpersonal matters that may exist between believers.

However, we are not only members of the church, but also subjects in the kingdom, not rulers. Brothers with ‘royal dignity’ we recognize those who have the gift of government. They are given by the Lord and do not pretend to that position themselves. The aspiration toward being a supervisor is recommended, yet also stated are the prerequisite conditions (1 Timothy 3:1-7).

The king must be a countryman, or brother, and as such a servant and not a ruler. A man like Diótrefes, about whom John writes in his third letter, doesn’t care for this. He does not receive the brothers and behaves like a ruler, claiming the first place: “I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say. … and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire [to do so] and puts [them] out of the church” (3 John 1:9; 10b).

The king is warned of three things: horses, women and riches (silver and gold). 1. ‘Horses’ speak of natural strength and violence. The king may not boast on this, but he must trust the LORD: “Some [boast] in chariots and some in horses, But we will boast in the name of the LORD, our God” (Psalms 20:7; Psalms 33:17; Hosea 14:3). We can compare it to, for example, reliance on fluent speech. If we don’t master that, we can learn it. An acquired speaking ability is highly regarded in the world. Nevertheless, we should not use verbal violence in the church to manipulate the opinion of the whole. 2. “Wives” in this context speak of temptations by which a deviation from the LORD comes.

To this is connected the arousal of false desires, which together with greed leads to idolatry (Colossians 3:5). 3. The third commandment is that he shall not “greatly increase silver and gold”. When this happens, it shows the search for the material as the true fulfillment of life. It will also lead to independence from God.

The three dangers mentioned can be summed up in the words power, pleasure and riches. For the three dangers mentioned above, the king, and we as kings, can only be preserved by constantly reading “a copy of this law”. If this is in the heart, he abides in the right track and in the right mind. He will not then rise above his brothers. Such brothers and sisters can exercise justice among the believers in the right way.

In order to preserve himself from these dangers and to be a good king for his people, the king must write out a copy of the law himself. He is expected to read it daily. It will make him aware of the fact that indeed he rules over a people, but is also ruled over himself. It will keep him humble among his people. It will keep him from deviations in his kingship, so that it will be balanced and serving. The Lord Jesus points this out to His disciples: “And He said to them, “The kings of the Gentiles lord it over them; and those who have authority over them are called ‘Benefactors.’ But [it is] not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant.

For who is greater, the one who reclines [at the table] or the one who serves? Is it not the one who reclines [at the table]? But I am among you as the one who serves” (Luke 20:25-27).

Deuteronomy 25:12

Setting a King

After the laws for subjects laws for the king follow. The appointment of a king is not ordered, as is the case with judges. God foresees the demand for a king and already gives His directions for it. He rules over kings. Those who rule over others must remember that they themselves are also under the authority of a Superior.

The question God expects of the people when they are in the land is not that of 1 Samuel 8. There “all the elders of Israel” come to Samuel and say to him, “Behold, you have grown old, and your sons do not walk in your ways. Now appoint a king for us to judge us like all the nations” (1 Samuel 8:4-5; cf. Hosea 8:4). God has always had a King in His mind. He expects from his people that they will come with this question, because He has spoken about it, in the words he puts in Jacob’s mouth when he blesses his sons (Genesis 49:10). In 1 Samuel 8 they want a king after their own heart and not a king after the heart of God. They want a king there instead of the LORD.

The king pleasing to the heart of God is a picture of the Lord Jesus. He is one “from among your countrymen” (cf. Hebrews 2:14). A king is also a picture of the believers of the church, for they are made “a kingdom” (Revelation 1:6). Soon we will rule as such (1 Corinthians 6:2). What we will do openly in the future must already be done now in the interpersonal matters that may exist between believers.

However, we are not only members of the church, but also subjects in the kingdom, not rulers. Brothers with ‘royal dignity’ we recognize those who have the gift of government. They are given by the Lord and do not pretend to that position themselves. The aspiration toward being a supervisor is recommended, yet also stated are the prerequisite conditions (1 Timothy 3:1-7).

The king must be a countryman, or brother, and as such a servant and not a ruler. A man like Diótrefes, about whom John writes in his third letter, doesn’t care for this. He does not receive the brothers and behaves like a ruler, claiming the first place: “I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say. … and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire [to do so] and puts [them] out of the church” (3 John 1:9; 10b).

The king is warned of three things: horses, women and riches (silver and gold). 1. ‘Horses’ speak of natural strength and violence. The king may not boast on this, but he must trust the LORD: “Some [boast] in chariots and some in horses, But we will boast in the name of the LORD, our God” (Psalms 20:7; Psalms 33:17; Hosea 14:3). We can compare it to, for example, reliance on fluent speech. If we don’t master that, we can learn it. An acquired speaking ability is highly regarded in the world. Nevertheless, we should not use verbal violence in the church to manipulate the opinion of the whole. 2. “Wives” in this context speak of temptations by which a deviation from the LORD comes.

To this is connected the arousal of false desires, which together with greed leads to idolatry (Colossians 3:5). 3. The third commandment is that he shall not “greatly increase silver and gold”. When this happens, it shows the search for the material as the true fulfillment of life. It will also lead to independence from God.

The three dangers mentioned can be summed up in the words power, pleasure and riches. For the three dangers mentioned above, the king, and we as kings, can only be preserved by constantly reading “a copy of this law”. If this is in the heart, he abides in the right track and in the right mind. He will not then rise above his brothers. Such brothers and sisters can exercise justice among the believers in the right way.

In order to preserve himself from these dangers and to be a good king for his people, the king must write out a copy of the law himself. He is expected to read it daily. It will make him aware of the fact that indeed he rules over a people, but is also ruled over himself. It will keep him humble among his people. It will keep him from deviations in his kingship, so that it will be balanced and serving. The Lord Jesus points this out to His disciples: “And He said to them, “The kings of the Gentiles lord it over them; and those who have authority over them are called ‘Benefactors.’ But [it is] not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant.

For who is greater, the one who reclines [at the table] or the one who serves? Is it not the one who reclines [at the table]? But I am among you as the one who serves” (Luke 20:25-27).

Deuteronomy 25:13

Setting a King

After the laws for subjects laws for the king follow. The appointment of a king is not ordered, as is the case with judges. God foresees the demand for a king and already gives His directions for it. He rules over kings. Those who rule over others must remember that they themselves are also under the authority of a Superior.

The question God expects of the people when they are in the land is not that of 1 Samuel 8. There “all the elders of Israel” come to Samuel and say to him, “Behold, you have grown old, and your sons do not walk in your ways. Now appoint a king for us to judge us like all the nations” (1 Samuel 8:4-5; cf. Hosea 8:4). God has always had a King in His mind. He expects from his people that they will come with this question, because He has spoken about it, in the words he puts in Jacob’s mouth when he blesses his sons (Genesis 49:10). In 1 Samuel 8 they want a king after their own heart and not a king after the heart of God. They want a king there instead of the LORD.

The king pleasing to the heart of God is a picture of the Lord Jesus. He is one “from among your countrymen” (cf. Hebrews 2:14). A king is also a picture of the believers of the church, for they are made “a kingdom” (Revelation 1:6). Soon we will rule as such (1 Corinthians 6:2). What we will do openly in the future must already be done now in the interpersonal matters that may exist between believers.

However, we are not only members of the church, but also subjects in the kingdom, not rulers. Brothers with ‘royal dignity’ we recognize those who have the gift of government. They are given by the Lord and do not pretend to that position themselves. The aspiration toward being a supervisor is recommended, yet also stated are the prerequisite conditions (1 Timothy 3:1-7).

The king must be a countryman, or brother, and as such a servant and not a ruler. A man like Diótrefes, about whom John writes in his third letter, doesn’t care for this. He does not receive the brothers and behaves like a ruler, claiming the first place: “I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say. … and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire [to do so] and puts [them] out of the church” (3 John 1:9; 10b).

The king is warned of three things: horses, women and riches (silver and gold). 1. ‘Horses’ speak of natural strength and violence. The king may not boast on this, but he must trust the LORD: “Some [boast] in chariots and some in horses, But we will boast in the name of the LORD, our God” (Psalms 20:7; Psalms 33:17; Hosea 14:3). We can compare it to, for example, reliance on fluent speech. If we don’t master that, we can learn it. An acquired speaking ability is highly regarded in the world. Nevertheless, we should not use verbal violence in the church to manipulate the opinion of the whole. 2. “Wives” in this context speak of temptations by which a deviation from the LORD comes.

To this is connected the arousal of false desires, which together with greed leads to idolatry (Colossians 3:5). 3. The third commandment is that he shall not “greatly increase silver and gold”. When this happens, it shows the search for the material as the true fulfillment of life. It will also lead to independence from God.

The three dangers mentioned can be summed up in the words power, pleasure and riches. For the three dangers mentioned above, the king, and we as kings, can only be preserved by constantly reading “a copy of this law”. If this is in the heart, he abides in the right track and in the right mind. He will not then rise above his brothers. Such brothers and sisters can exercise justice among the believers in the right way.

In order to preserve himself from these dangers and to be a good king for his people, the king must write out a copy of the law himself. He is expected to read it daily. It will make him aware of the fact that indeed he rules over a people, but is also ruled over himself. It will keep him humble among his people. It will keep him from deviations in his kingship, so that it will be balanced and serving. The Lord Jesus points this out to His disciples: “And He said to them, “The kings of the Gentiles lord it over them; and those who have authority over them are called ‘Benefactors.’ But [it is] not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant.

For who is greater, the one who reclines [at the table] or the one who serves? Is it not the one who reclines [at the table]? But I am among you as the one who serves” (Luke 20:25-27).

Deuteronomy 25:14

Setting a King

After the laws for subjects laws for the king follow. The appointment of a king is not ordered, as is the case with judges. God foresees the demand for a king and already gives His directions for it. He rules over kings. Those who rule over others must remember that they themselves are also under the authority of a Superior.

The question God expects of the people when they are in the land is not that of 1 Samuel 8. There “all the elders of Israel” come to Samuel and say to him, “Behold, you have grown old, and your sons do not walk in your ways. Now appoint a king for us to judge us like all the nations” (1 Samuel 8:4-5; cf. Hosea 8:4). God has always had a King in His mind. He expects from his people that they will come with this question, because He has spoken about it, in the words he puts in Jacob’s mouth when he blesses his sons (Genesis 49:10). In 1 Samuel 8 they want a king after their own heart and not a king after the heart of God. They want a king there instead of the LORD.

The king pleasing to the heart of God is a picture of the Lord Jesus. He is one “from among your countrymen” (cf. Hebrews 2:14). A king is also a picture of the believers of the church, for they are made “a kingdom” (Revelation 1:6). Soon we will rule as such (1 Corinthians 6:2). What we will do openly in the future must already be done now in the interpersonal matters that may exist between believers.

However, we are not only members of the church, but also subjects in the kingdom, not rulers. Brothers with ‘royal dignity’ we recognize those who have the gift of government. They are given by the Lord and do not pretend to that position themselves. The aspiration toward being a supervisor is recommended, yet also stated are the prerequisite conditions (1 Timothy 3:1-7).

The king must be a countryman, or brother, and as such a servant and not a ruler. A man like Diótrefes, about whom John writes in his third letter, doesn’t care for this. He does not receive the brothers and behaves like a ruler, claiming the first place: “I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say. … and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire [to do so] and puts [them] out of the church” (3 John 1:9; 10b).

The king is warned of three things: horses, women and riches (silver and gold). 1. ‘Horses’ speak of natural strength and violence. The king may not boast on this, but he must trust the LORD: “Some [boast] in chariots and some in horses, But we will boast in the name of the LORD, our God” (Psalms 20:7; Psalms 33:17; Hosea 14:3). We can compare it to, for example, reliance on fluent speech. If we don’t master that, we can learn it. An acquired speaking ability is highly regarded in the world. Nevertheless, we should not use verbal violence in the church to manipulate the opinion of the whole. 2. “Wives” in this context speak of temptations by which a deviation from the LORD comes.

To this is connected the arousal of false desires, which together with greed leads to idolatry (Colossians 3:5). 3. The third commandment is that he shall not “greatly increase silver and gold”. When this happens, it shows the search for the material as the true fulfillment of life. It will also lead to independence from God.

The three dangers mentioned can be summed up in the words power, pleasure and riches. For the three dangers mentioned above, the king, and we as kings, can only be preserved by constantly reading “a copy of this law”. If this is in the heart, he abides in the right track and in the right mind. He will not then rise above his brothers. Such brothers and sisters can exercise justice among the believers in the right way.

In order to preserve himself from these dangers and to be a good king for his people, the king must write out a copy of the law himself. He is expected to read it daily. It will make him aware of the fact that indeed he rules over a people, but is also ruled over himself. It will keep him humble among his people. It will keep him from deviations in his kingship, so that it will be balanced and serving. The Lord Jesus points this out to His disciples: “And He said to them, “The kings of the Gentiles lord it over them; and those who have authority over them are called ‘Benefactors.’ But [it is] not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant.

For who is greater, the one who reclines [at the table] or the one who serves? Is it not the one who reclines [at the table]? But I am among you as the one who serves” (Luke 20:25-27).

Deuteronomy 25:16

Introduction

After the law for the king in the last chapter (Deuteronomy 17:17-20) in this chapter follows the law for the priests and the announcement of the prophet. The three offices of king, priest and prophet, help us envision the Lord Jesus. He is the true King, Priest and Prophet. A notable difference between these three is that a prophet has no succession, whereas the king and the priest do.

They also have their meaning for us, believers of the New Testament. As for the position, the New Testament believer is a king (“a kingdom”, Revelation 1:6; Revelation 5:10), a priest (Revelation 1:6; Revelation 5:10; 1 Peter 2:5) and a prophet, that is, he or she can do a prophetic service (cf. 1 Corinthians 11:4-5). In practice, however, it only applies to those who live up to it.

That is what is presented in the service and history of Israel in the Old Testament. There we do not see what we are in principle, but how the principle of the New Testament is lived out in practice. A difference is that in the New Testament all believers who belong to the church are priests, whereas in the Old Testament only the descendants of Aaron are priests.

The Inheritance of the Tribe of Levi

There are two types of inheritance. There is an inheritance that Israel owns and there is an inheritance of God. Israel has received its inheritance as a blessing from God. Of this the people return to Him, as David said: “From Your hand we have given You” (1 Chronicles 29:14b). What the people give to God is food for God. He calls it “My food” (Numbers 28:2). That is also the food of the priests. But this food was first given by God as a blessing to His people. The worship we bring to God can only be what we have taken in as food in a former stage.

The inheritance we possess is what God has given us in Christ. The inheritance that God possesses is what we give to God in Christ. Our inheritance is the whole of the spiritual blessings in the heavenly places, which is summarized: eternal life. We have been introduced to this in the previous chapters. God’s portion is what we in turn give to God in Christ: the offerings by fire, the tithes, the first fruits.

The inheritance of LORD is also the inheritance of the Levites. The LORD Himself is their inheritance. What we offer to God is His own Son. We do so in the exercise of our priestly service as ordained by God. In this we also respond to our sonship, for God has “predestined us to adoption as sons through Jesus Christ to Himself” (Ephesians 1:5), to His own joy.

Deuteronomy 25:17

Introduction

After the law for the king in the last chapter (Deuteronomy 17:17-20) in this chapter follows the law for the priests and the announcement of the prophet. The three offices of king, priest and prophet, help us envision the Lord Jesus. He is the true King, Priest and Prophet. A notable difference between these three is that a prophet has no succession, whereas the king and the priest do.

They also have their meaning for us, believers of the New Testament. As for the position, the New Testament believer is a king (“a kingdom”, Revelation 1:6; Revelation 5:10), a priest (Revelation 1:6; Revelation 5:10; 1 Peter 2:5) and a prophet, that is, he or she can do a prophetic service (cf. 1 Corinthians 11:4-5). In practice, however, it only applies to those who live up to it.

That is what is presented in the service and history of Israel in the Old Testament. There we do not see what we are in principle, but how the principle of the New Testament is lived out in practice. A difference is that in the New Testament all believers who belong to the church are priests, whereas in the Old Testament only the descendants of Aaron are priests.

The Inheritance of the Tribe of Levi

There are two types of inheritance. There is an inheritance that Israel owns and there is an inheritance of God. Israel has received its inheritance as a blessing from God. Of this the people return to Him, as David said: “From Your hand we have given You” (1 Chronicles 29:14b). What the people give to God is food for God. He calls it “My food” (Numbers 28:2). That is also the food of the priests. But this food was first given by God as a blessing to His people. The worship we bring to God can only be what we have taken in as food in a former stage.

The inheritance we possess is what God has given us in Christ. The inheritance that God possesses is what we give to God in Christ. Our inheritance is the whole of the spiritual blessings in the heavenly places, which is summarized: eternal life. We have been introduced to this in the previous chapters. God’s portion is what we in turn give to God in Christ: the offerings by fire, the tithes, the first fruits.

The inheritance of LORD is also the inheritance of the Levites. The LORD Himself is their inheritance. What we offer to God is His own Son. We do so in the exercise of our priestly service as ordained by God. In this we also respond to our sonship, for God has “predestined us to adoption as sons through Jesus Christ to Himself” (Ephesians 1:5), to His own joy.

Deuteronomy 25:18

The Priests Due

In what is said in Deuteronomy of the priests, their service or their clothing is not paramount, as is the case in Leviticus where a people go through the wilderness. In Deuteronomy, priests are seen as part of a people who have the inheritance and whose position must now be determined in more detail. This distinction can also be seen in the food of the priests. In Leviticus we read about the food of the priests, but there it is connected with the most holy. Here it is about sacrifices that the people both bring and partake of, regardless of the priesthood class, in which the people share with the priests.

The priests are kept alive by the sacrifices of the people, as are the Levies. This means that priestly service in the church, that is to say, worship, only flourishes when every member of the church in his daily life – so to speak, as a member of the people – presents their bodies a living and holy sacrifice, acceptable to God (Romans 12:1). Without daily dedication to God, not much will come of the priestly service.

It is good to see the difference between the priest and the Levite and what that means to us. Priests are offerors, they are worshipers. Levites are given to help the priests. Priests serve God, Levites serve the priests. The Levites maintain the priestly service. Levite service is all the service aimed at promoting priestly service.

We are both priests and Levites. The believer is both a worshiper and someone who helps to perform the priestly service. This help is particularly evident in the ministry of the Word. The ministry of the Word is especially focused on this and not primarily on our practical walk. Our practical walk is the means by which the priestly service can be performed in a good way.

The food and income of priests and Levites are described in detail in Numbers 18 (Numbers 18:2-32). Here it happens briefly, in accordance with the book that is not so much about priests and Levites, but about the whole people. This emphasizes the importance of our everyday life, how we behave in it. If we behave in a manner befitting one who is a member of God’s people, it will strengthen both the Levite service and the priestly service. If we have a slovenly way of life, little will come of our service as Levites and priests.

Of the sacrifices the people bring, three parts must be given to the priest. The sacrifices mentioned here are those sacrifices that the people themselves are allowed to eat. The only sacrifice from which the people may eat is the peace offering. In a spiritual sense, food has the meaning that what we think and absorb in our mind forms our character. In other words: our character is partly determined by what we read and listen to.

The priest receives as his food “the shoulder and the two cheeks and the stomach”. “The shoulder” of the sacrifice speaks of spiritual energy that the Lord Jesus has shown. He continued under all circumstances and completed the work in obedience to His God and Father. If the shoulder is my food, it creates this character trait in me. I then will also go my way in persevering obedience. It is from this that priestly service proceeds. But if it is only priestly service, without first having been food, it is quickly only form. “The two cheeks and the stomach” have connection to the digestive system. The food ingested and the processes of digestion will be made manifest in various aspects of one’s character.

These things apply to the Lord Jesus during His life on earth. He always walked in the way of His God, He contemplated God’s law day and night (Psalms 1:2), for God’s law is within His heart (Psalms 40:8). The things of His Father (Luke 2:49) were His constant occupation.. There is also an application for us. As priests we must always be in the things of God. It is not enough only to hear the Word. It is important that we think about it, that we process it.

The priest also receives food from the first fruits. The first fruits are that which has just come from the land. So it is about what is fresh and not something that has been in the barns for years. This indicates how important it is that we keep on using “grain”, which speaks of the Lord Jesus as the grain of wheat that fell into the earth and died, through which we received eternal life (John 12:24). Every time, every day, we must experience a new joy, “the new wine” in the Lord, through what we read of Him in the Word. Every time, every new day, we must feed on new, fresh food and experience the new power of the Holy Spirit, “oil”.

When our life of faith loses its freshness and we rely on old knowledge and experiences, dead orthodoxy arises. In the meetings this will manifest itself in following a pattern of habits or even the drafting of a liturgy. In both cases a human order is followed and there is nothing to be noticed of freshness and spontaneity in the coming together. Then we eat from old stock. This is the consequence if we do not feed the priest within us and if we forget the Levite, if we do not have an eye for what he distributes to promote the priestly service.

In addition to grain, new wine, and oil, “the first shearing of the sheep” must also be given to the priest. The wool of sheep here speaks of what comes from the new nature in the brothers and sisters. It is the warmth of the fellowship of the brothers and sisters. The first blessing is noticeable in the priestly service. Priestly worship shows how the “first shearing” is doing. There is a cold service if the ‘warmth of the wool’ is missing in the meetings. Then the priestly service is carried out of habit, without the awareness that we belong together as brothers and sisters. We do meet in the meetings, but during the week we don’t care about each other, we live alongside each other, without any interest in each other.

Priestly service exists because of God’s sovereign election. He desires priests in His presence, that they may serve in His name. No priest can stand there and serve on account of who he is in himself, as if he personally has any quality that God can appreciate. God has placed His Name upon them. That is why priests are pleasant to Him. Priestly service never comes to an end. God wants it to be a continuous activity (Hebrews 13:15).

Deuteronomy 25:19

The Priests Due

In what is said in Deuteronomy of the priests, their service or their clothing is not paramount, as is the case in Leviticus where a people go through the wilderness. In Deuteronomy, priests are seen as part of a people who have the inheritance and whose position must now be determined in more detail. This distinction can also be seen in the food of the priests. In Leviticus we read about the food of the priests, but there it is connected with the most holy. Here it is about sacrifices that the people both bring and partake of, regardless of the priesthood class, in which the people share with the priests.

The priests are kept alive by the sacrifices of the people, as are the Levies. This means that priestly service in the church, that is to say, worship, only flourishes when every member of the church in his daily life – so to speak, as a member of the people – presents their bodies a living and holy sacrifice, acceptable to God (Romans 12:1). Without daily dedication to God, not much will come of the priestly service.

It is good to see the difference between the priest and the Levite and what that means to us. Priests are offerors, they are worshipers. Levites are given to help the priests. Priests serve God, Levites serve the priests. The Levites maintain the priestly service. Levite service is all the service aimed at promoting priestly service.

We are both priests and Levites. The believer is both a worshiper and someone who helps to perform the priestly service. This help is particularly evident in the ministry of the Word. The ministry of the Word is especially focused on this and not primarily on our practical walk. Our practical walk is the means by which the priestly service can be performed in a good way.

The food and income of priests and Levites are described in detail in Numbers 18 (Numbers 18:2-32). Here it happens briefly, in accordance with the book that is not so much about priests and Levites, but about the whole people. This emphasizes the importance of our everyday life, how we behave in it. If we behave in a manner befitting one who is a member of God’s people, it will strengthen both the Levite service and the priestly service. If we have a slovenly way of life, little will come of our service as Levites and priests.

Of the sacrifices the people bring, three parts must be given to the priest. The sacrifices mentioned here are those sacrifices that the people themselves are allowed to eat. The only sacrifice from which the people may eat is the peace offering. In a spiritual sense, food has the meaning that what we think and absorb in our mind forms our character. In other words: our character is partly determined by what we read and listen to.

The priest receives as his food “the shoulder and the two cheeks and the stomach”. “The shoulder” of the sacrifice speaks of spiritual energy that the Lord Jesus has shown. He continued under all circumstances and completed the work in obedience to His God and Father. If the shoulder is my food, it creates this character trait in me. I then will also go my way in persevering obedience. It is from this that priestly service proceeds. But if it is only priestly service, without first having been food, it is quickly only form. “The two cheeks and the stomach” have connection to the digestive system. The food ingested and the processes of digestion will be made manifest in various aspects of one’s character.

These things apply to the Lord Jesus during His life on earth. He always walked in the way of His God, He contemplated God’s law day and night (Psalms 1:2), for God’s law is within His heart (Psalms 40:8). The things of His Father (Luke 2:49) were His constant occupation.. There is also an application for us. As priests we must always be in the things of God. It is not enough only to hear the Word. It is important that we think about it, that we process it.

The priest also receives food from the first fruits. The first fruits are that which has just come from the land. So it is about what is fresh and not something that has been in the barns for years. This indicates how important it is that we keep on using “grain”, which speaks of the Lord Jesus as the grain of wheat that fell into the earth and died, through which we received eternal life (John 12:24). Every time, every day, we must experience a new joy, “the new wine” in the Lord, through what we read of Him in the Word. Every time, every new day, we must feed on new, fresh food and experience the new power of the Holy Spirit, “oil”.

When our life of faith loses its freshness and we rely on old knowledge and experiences, dead orthodoxy arises. In the meetings this will manifest itself in following a pattern of habits or even the drafting of a liturgy. In both cases a human order is followed and there is nothing to be noticed of freshness and spontaneity in the coming together. Then we eat from old stock. This is the consequence if we do not feed the priest within us and if we forget the Levite, if we do not have an eye for what he distributes to promote the priestly service.

In addition to grain, new wine, and oil, “the first shearing of the sheep” must also be given to the priest. The wool of sheep here speaks of what comes from the new nature in the brothers and sisters. It is the warmth of the fellowship of the brothers and sisters. The first blessing is noticeable in the priestly service. Priestly worship shows how the “first shearing” is doing. There is a cold service if the ‘warmth of the wool’ is missing in the meetings. Then the priestly service is carried out of habit, without the awareness that we belong together as brothers and sisters. We do meet in the meetings, but during the week we don’t care about each other, we live alongside each other, without any interest in each other.

Priestly service exists because of God’s sovereign election. He desires priests in His presence, that they may serve in His name. No priest can stand there and serve on account of who he is in himself, as if he personally has any quality that God can appreciate. God has placed His Name upon them. That is why priests are pleasant to Him. Priestly service never comes to an end. God wants it to be a continuous activity (Hebrews 13:15).