Deuteronomy 28

Deuteronomy 28:1

The Officers Speak to the People

After the priest, the officers speak to the people. The priest encourages in view of the battle. The officials discourage certain categories from taking part in the battle. They must ensure that only qualified soldiers take up the fight. A believer is a qualified soldier if he can devote himself completely to the Lord, without having to deal with anything else (2 Timothy 2:4). This means that he goes into the battle in complete confidence on the Lord and only focused on Him.

The officers do not prohibit these categories from participating, but suggest that they first deal with the situation they have just found themselves in. These are people who have recently entered into a new situation to which certain expectations apply, expectations not yet realized by such as these. It concerns those who have 1. built a new house, 2. planted a vineyard, and 3. become engaged to a woman.

Anyone who has built a new house, but has not yet lived in it, may first move into it. This can be applied to someone who has just been converted. As a result he has come to live in the house of God. Now such a person must learn how to behave in that house (1 Timothy 3:15). The saying that we are ‘saved to save’ may sound good, but doesn’t originate from the Word of God. A person must first learn to take his place in the local church. Only then can he go out.

Also someone who has planted a vineyard, but has not yet enjoyed its fruit, need not join the battle. He may wait for the first fruit to enjoy it. This waiting time can be as long as five years (Leviticus 19:23-25). Wine is a picture of joy (Judges 9:13a). Here is the lesson that first we can and must enjoy the blessings ourselves in order to be able to distribute them. We can’t testify truthfully to something we haven’t enjoyed the experience of ourselves.

Someone who is engaged to a woman, also, need not join the battle (Deuteronomy 24:5). He may first marry and rejoice in intimacy with his wife; this includes sexual intercourse. The joy of sexual intercourse in marriage is also associated with the conception of offspring. It is the experience of the intimacy of love with the resulting fruit. This can be applied to the experience of the fellowship with the Lord Jesus and the fruit that this produces for Him. The exercise of fellowship with the Lord Jesus must come first. Then one can set of to the battle.

Another category is mentioned in Deuteronomy 20:8. Everyone will have been afraid in the fight once. However, if someone is marked by a spirit of fear, the Lord cannot use him. Such a person may go back home. Paul acts as an officer when he sends John Mark back home (Acts 15:38). Mark spent some time with Paul, but the hardships have become too much for him (Acts 13:13). Being a Christian cost him too much. Taking someone like him to the work poses more of a hindrance than a help to the furtherance of the gospel.

With Gideon we too see the effect of this verse. He receives from the LORD the instruction to act according to the directions of this verse. As a result, no less than 22,000 men have dropped out of his already small army (Judges 7:3)!

After everyone has had the opportunity to make a personal decision not to take part in the battle, the battle can begin. The army is provided with army commanders. They go first and are examples for the soldiers who follow. They do not define the way of fighting. God does.

Deuteronomy 28:2

The Officers Speak to the People

After the priest, the officers speak to the people. The priest encourages in view of the battle. The officials discourage certain categories from taking part in the battle. They must ensure that only qualified soldiers take up the fight. A believer is a qualified soldier if he can devote himself completely to the Lord, without having to deal with anything else (2 Timothy 2:4). This means that he goes into the battle in complete confidence on the Lord and only focused on Him.

The officers do not prohibit these categories from participating, but suggest that they first deal with the situation they have just found themselves in. These are people who have recently entered into a new situation to which certain expectations apply, expectations not yet realized by such as these. It concerns those who have 1. built a new house, 2. planted a vineyard, and 3. become engaged to a woman.

Anyone who has built a new house, but has not yet lived in it, may first move into it. This can be applied to someone who has just been converted. As a result he has come to live in the house of God. Now such a person must learn how to behave in that house (1 Timothy 3:15). The saying that we are ‘saved to save’ may sound good, but doesn’t originate from the Word of God. A person must first learn to take his place in the local church. Only then can he go out.

Also someone who has planted a vineyard, but has not yet enjoyed its fruit, need not join the battle. He may wait for the first fruit to enjoy it. This waiting time can be as long as five years (Leviticus 19:23-25). Wine is a picture of joy (Judges 9:13a). Here is the lesson that first we can and must enjoy the blessings ourselves in order to be able to distribute them. We can’t testify truthfully to something we haven’t enjoyed the experience of ourselves.

Someone who is engaged to a woman, also, need not join the battle (Deuteronomy 24:5). He may first marry and rejoice in intimacy with his wife; this includes sexual intercourse. The joy of sexual intercourse in marriage is also associated with the conception of offspring. It is the experience of the intimacy of love with the resulting fruit. This can be applied to the experience of the fellowship with the Lord Jesus and the fruit that this produces for Him. The exercise of fellowship with the Lord Jesus must come first. Then one can set of to the battle.

Another category is mentioned in Deuteronomy 20:8. Everyone will have been afraid in the fight once. However, if someone is marked by a spirit of fear, the Lord cannot use him. Such a person may go back home. Paul acts as an officer when he sends John Mark back home (Acts 15:38). Mark spent some time with Paul, but the hardships have become too much for him (Acts 13:13). Being a Christian cost him too much. Taking someone like him to the work poses more of a hindrance than a help to the furtherance of the gospel.

With Gideon we too see the effect of this verse. He receives from the LORD the instruction to act according to the directions of this verse. As a result, no less than 22,000 men have dropped out of his already small army (Judges 7:3)!

After everyone has had the opportunity to make a personal decision not to take part in the battle, the battle can begin. The army is provided with army commanders. They go first and are examples for the soldiers who follow. They do not define the way of fighting. God does.

Deuteronomy 28:3

The Officers Speak to the People

After the priest, the officers speak to the people. The priest encourages in view of the battle. The officials discourage certain categories from taking part in the battle. They must ensure that only qualified soldiers take up the fight. A believer is a qualified soldier if he can devote himself completely to the Lord, without having to deal with anything else (2 Timothy 2:4). This means that he goes into the battle in complete confidence on the Lord and only focused on Him.

The officers do not prohibit these categories from participating, but suggest that they first deal with the situation they have just found themselves in. These are people who have recently entered into a new situation to which certain expectations apply, expectations not yet realized by such as these. It concerns those who have 1. built a new house, 2. planted a vineyard, and 3. become engaged to a woman.

Anyone who has built a new house, but has not yet lived in it, may first move into it. This can be applied to someone who has just been converted. As a result he has come to live in the house of God. Now such a person must learn how to behave in that house (1 Timothy 3:15). The saying that we are ‘saved to save’ may sound good, but doesn’t originate from the Word of God. A person must first learn to take his place in the local church. Only then can he go out.

Also someone who has planted a vineyard, but has not yet enjoyed its fruit, need not join the battle. He may wait for the first fruit to enjoy it. This waiting time can be as long as five years (Leviticus 19:23-25). Wine is a picture of joy (Judges 9:13a). Here is the lesson that first we can and must enjoy the blessings ourselves in order to be able to distribute them. We can’t testify truthfully to something we haven’t enjoyed the experience of ourselves.

Someone who is engaged to a woman, also, need not join the battle (Deuteronomy 24:5). He may first marry and rejoice in intimacy with his wife; this includes sexual intercourse. The joy of sexual intercourse in marriage is also associated with the conception of offspring. It is the experience of the intimacy of love with the resulting fruit. This can be applied to the experience of the fellowship with the Lord Jesus and the fruit that this produces for Him. The exercise of fellowship with the Lord Jesus must come first. Then one can set of to the battle.

Another category is mentioned in Deuteronomy 20:8. Everyone will have been afraid in the fight once. However, if someone is marked by a spirit of fear, the Lord cannot use him. Such a person may go back home. Paul acts as an officer when he sends John Mark back home (Acts 15:38). Mark spent some time with Paul, but the hardships have become too much for him (Acts 13:13). Being a Christian cost him too much. Taking someone like him to the work poses more of a hindrance than a help to the furtherance of the gospel.

With Gideon we too see the effect of this verse. He receives from the LORD the instruction to act according to the directions of this verse. As a result, no less than 22,000 men have dropped out of his already small army (Judges 7:3)!

After everyone has had the opportunity to make a personal decision not to take part in the battle, the battle can begin. The army is provided with army commanders. They go first and are examples for the soldiers who follow. They do not define the way of fighting. God does.

Deuteronomy 28:4

The Officers Speak to the People

After the priest, the officers speak to the people. The priest encourages in view of the battle. The officials discourage certain categories from taking part in the battle. They must ensure that only qualified soldiers take up the fight. A believer is a qualified soldier if he can devote himself completely to the Lord, without having to deal with anything else (2 Timothy 2:4). This means that he goes into the battle in complete confidence on the Lord and only focused on Him.

The officers do not prohibit these categories from participating, but suggest that they first deal with the situation they have just found themselves in. These are people who have recently entered into a new situation to which certain expectations apply, expectations not yet realized by such as these. It concerns those who have 1. built a new house, 2. planted a vineyard, and 3. become engaged to a woman.

Anyone who has built a new house, but has not yet lived in it, may first move into it. This can be applied to someone who has just been converted. As a result he has come to live in the house of God. Now such a person must learn how to behave in that house (1 Timothy 3:15). The saying that we are ‘saved to save’ may sound good, but doesn’t originate from the Word of God. A person must first learn to take his place in the local church. Only then can he go out.

Also someone who has planted a vineyard, but has not yet enjoyed its fruit, need not join the battle. He may wait for the first fruit to enjoy it. This waiting time can be as long as five years (Leviticus 19:23-25). Wine is a picture of joy (Judges 9:13a). Here is the lesson that first we can and must enjoy the blessings ourselves in order to be able to distribute them. We can’t testify truthfully to something we haven’t enjoyed the experience of ourselves.

Someone who is engaged to a woman, also, need not join the battle (Deuteronomy 24:5). He may first marry and rejoice in intimacy with his wife; this includes sexual intercourse. The joy of sexual intercourse in marriage is also associated with the conception of offspring. It is the experience of the intimacy of love with the resulting fruit. This can be applied to the experience of the fellowship with the Lord Jesus and the fruit that this produces for Him. The exercise of fellowship with the Lord Jesus must come first. Then one can set of to the battle.

Another category is mentioned in Deuteronomy 20:8. Everyone will have been afraid in the fight once. However, if someone is marked by a spirit of fear, the Lord cannot use him. Such a person may go back home. Paul acts as an officer when he sends John Mark back home (Acts 15:38). Mark spent some time with Paul, but the hardships have become too much for him (Acts 13:13). Being a Christian cost him too much. Taking someone like him to the work poses more of a hindrance than a help to the furtherance of the gospel.

With Gideon we too see the effect of this verse. He receives from the LORD the instruction to act according to the directions of this verse. As a result, no less than 22,000 men have dropped out of his already small army (Judges 7:3)!

After everyone has had the opportunity to make a personal decision not to take part in the battle, the battle can begin. The army is provided with army commanders. They go first and are examples for the soldiers who follow. They do not define the way of fighting. God does.

Deuteronomy 28:5

The Officers Speak to the People

After the priest, the officers speak to the people. The priest encourages in view of the battle. The officials discourage certain categories from taking part in the battle. They must ensure that only qualified soldiers take up the fight. A believer is a qualified soldier if he can devote himself completely to the Lord, without having to deal with anything else (2 Timothy 2:4). This means that he goes into the battle in complete confidence on the Lord and only focused on Him.

The officers do not prohibit these categories from participating, but suggest that they first deal with the situation they have just found themselves in. These are people who have recently entered into a new situation to which certain expectations apply, expectations not yet realized by such as these. It concerns those who have 1. built a new house, 2. planted a vineyard, and 3. become engaged to a woman.

Anyone who has built a new house, but has not yet lived in it, may first move into it. This can be applied to someone who has just been converted. As a result he has come to live in the house of God. Now such a person must learn how to behave in that house (1 Timothy 3:15). The saying that we are ‘saved to save’ may sound good, but doesn’t originate from the Word of God. A person must first learn to take his place in the local church. Only then can he go out.

Also someone who has planted a vineyard, but has not yet enjoyed its fruit, need not join the battle. He may wait for the first fruit to enjoy it. This waiting time can be as long as five years (Leviticus 19:23-25). Wine is a picture of joy (Judges 9:13a). Here is the lesson that first we can and must enjoy the blessings ourselves in order to be able to distribute them. We can’t testify truthfully to something we haven’t enjoyed the experience of ourselves.

Someone who is engaged to a woman, also, need not join the battle (Deuteronomy 24:5). He may first marry and rejoice in intimacy with his wife; this includes sexual intercourse. The joy of sexual intercourse in marriage is also associated with the conception of offspring. It is the experience of the intimacy of love with the resulting fruit. This can be applied to the experience of the fellowship with the Lord Jesus and the fruit that this produces for Him. The exercise of fellowship with the Lord Jesus must come first. Then one can set of to the battle.

Another category is mentioned in Deuteronomy 20:8. Everyone will have been afraid in the fight once. However, if someone is marked by a spirit of fear, the Lord cannot use him. Such a person may go back home. Paul acts as an officer when he sends John Mark back home (Acts 15:38). Mark spent some time with Paul, but the hardships have become too much for him (Acts 13:13). Being a Christian cost him too much. Taking someone like him to the work poses more of a hindrance than a help to the furtherance of the gospel.

With Gideon we too see the effect of this verse. He receives from the LORD the instruction to act according to the directions of this verse. As a result, no less than 22,000 men have dropped out of his already small army (Judges 7:3)!

After everyone has had the opportunity to make a personal decision not to take part in the battle, the battle can begin. The army is provided with army commanders. They go first and are examples for the soldiers who follow. They do not define the way of fighting. God does.

Deuteronomy 28:6

The Offer of Peace

In the preceding verses, we have seen the preparations for the battle. From Deuteronomy 20:10 onwards we have the actual battle. Yet the battle does not immediately ensue. The first thing to do is to offer peace to a city that one wants to conquer. Listening to this results in a covenant relationship. In this way what has been in the realm of the world is brought into the realm of God’s people and put into their service. Not all cities submit so quickly. In instances of resistance, judgment must be exercised.

The full counsel of God is also contained in the proclamation of the gospel. When that truth is presented, we often encounter resistance. That resistance must be done away with. This is necessary, so that others can be won. The passage puts it in stark terms: the men (actioning resistance) are killed, the women (who submit) remain alive.

In the life of the believer there are different kinds of fights. We must distinguish between our fight and God’s fight. Our fight stems from the fact that sin still dwells within us (Galatians 5:17). This fight often prevents us from fighting God’s fight.

If the flesh is kept down, we can put on the full armor of God and fight God’s fight (Ephesians 6:12-13). This battle is fought in propagating, proclaiming and defending what God has entrusted to us. Thus Paul can say that he fought the good fight (2 Timothy 4:7). That is the God-given battle delivered to him: the gospel of peace.

‘Battle’ and ‘service’ are the same word in Hebrew. The proclamation of the Word is Levitical service and it is also battle. We are obligated to go out in that service. God sees the people as in the land. Similarly, He sees the Christian as seated in Christ in the heavenly places. From that established position, in full awareness thereof, we may proclaim God’s truth.

Deuteronomy 28:7

The Offer of Peace

In the preceding verses, we have seen the preparations for the battle. From Deuteronomy 20:10 onwards we have the actual battle. Yet the battle does not immediately ensue. The first thing to do is to offer peace to a city that one wants to conquer. Listening to this results in a covenant relationship. In this way what has been in the realm of the world is brought into the realm of God’s people and put into their service. Not all cities submit so quickly. In instances of resistance, judgment must be exercised.

The full counsel of God is also contained in the proclamation of the gospel. When that truth is presented, we often encounter resistance. That resistance must be done away with. This is necessary, so that others can be won. The passage puts it in stark terms: the men (actioning resistance) are killed, the women (who submit) remain alive.

In the life of the believer there are different kinds of fights. We must distinguish between our fight and God’s fight. Our fight stems from the fact that sin still dwells within us (Galatians 5:17). This fight often prevents us from fighting God’s fight.

If the flesh is kept down, we can put on the full armor of God and fight God’s fight (Ephesians 6:12-13). This battle is fought in propagating, proclaiming and defending what God has entrusted to us. Thus Paul can say that he fought the good fight (2 Timothy 4:7). That is the God-given battle delivered to him: the gospel of peace.

‘Battle’ and ‘service’ are the same word in Hebrew. The proclamation of the Word is Levitical service and it is also battle. We are obligated to go out in that service. God sees the people as in the land. Similarly, He sees the Christian as seated in Christ in the heavenly places. From that established position, in full awareness thereof, we may proclaim God’s truth.

Deuteronomy 28:8

The Offer of Peace

In the preceding verses, we have seen the preparations for the battle. From Deuteronomy 20:10 onwards we have the actual battle. Yet the battle does not immediately ensue. The first thing to do is to offer peace to a city that one wants to conquer. Listening to this results in a covenant relationship. In this way what has been in the realm of the world is brought into the realm of God’s people and put into their service. Not all cities submit so quickly. In instances of resistance, judgment must be exercised.

The full counsel of God is also contained in the proclamation of the gospel. When that truth is presented, we often encounter resistance. That resistance must be done away with. This is necessary, so that others can be won. The passage puts it in stark terms: the men (actioning resistance) are killed, the women (who submit) remain alive.

In the life of the believer there are different kinds of fights. We must distinguish between our fight and God’s fight. Our fight stems from the fact that sin still dwells within us (Galatians 5:17). This fight often prevents us from fighting God’s fight.

If the flesh is kept down, we can put on the full armor of God and fight God’s fight (Ephesians 6:12-13). This battle is fought in propagating, proclaiming and defending what God has entrusted to us. Thus Paul can say that he fought the good fight (2 Timothy 4:7). That is the God-given battle delivered to him: the gospel of peace.

‘Battle’ and ‘service’ are the same word in Hebrew. The proclamation of the Word is Levitical service and it is also battle. We are obligated to go out in that service. God sees the people as in the land. Similarly, He sees the Christian as seated in Christ in the heavenly places. From that established position, in full awareness thereof, we may proclaim God’s truth.

Deuteronomy 28:9

The Offer of Peace

In the preceding verses, we have seen the preparations for the battle. From Deuteronomy 20:10 onwards we have the actual battle. Yet the battle does not immediately ensue. The first thing to do is to offer peace to a city that one wants to conquer. Listening to this results in a covenant relationship. In this way what has been in the realm of the world is brought into the realm of God’s people and put into their service. Not all cities submit so quickly. In instances of resistance, judgment must be exercised.

The full counsel of God is also contained in the proclamation of the gospel. When that truth is presented, we often encounter resistance. That resistance must be done away with. This is necessary, so that others can be won. The passage puts it in stark terms: the men (actioning resistance) are killed, the women (who submit) remain alive.

In the life of the believer there are different kinds of fights. We must distinguish between our fight and God’s fight. Our fight stems from the fact that sin still dwells within us (Galatians 5:17). This fight often prevents us from fighting God’s fight.

If the flesh is kept down, we can put on the full armor of God and fight God’s fight (Ephesians 6:12-13). This battle is fought in propagating, proclaiming and defending what God has entrusted to us. Thus Paul can say that he fought the good fight (2 Timothy 4:7). That is the God-given battle delivered to him: the gospel of peace.

‘Battle’ and ‘service’ are the same word in Hebrew. The proclamation of the Word is Levitical service and it is also battle. We are obligated to go out in that service. God sees the people as in the land. Similarly, He sees the Christian as seated in Christ in the heavenly places. From that established position, in full awareness thereof, we may proclaim God’s truth.

Deuteronomy 28:10

The Offer of Peace

In the preceding verses, we have seen the preparations for the battle. From Deuteronomy 20:10 onwards we have the actual battle. Yet the battle does not immediately ensue. The first thing to do is to offer peace to a city that one wants to conquer. Listening to this results in a covenant relationship. In this way what has been in the realm of the world is brought into the realm of God’s people and put into their service. Not all cities submit so quickly. In instances of resistance, judgment must be exercised.

The full counsel of God is also contained in the proclamation of the gospel. When that truth is presented, we often encounter resistance. That resistance must be done away with. This is necessary, so that others can be won. The passage puts it in stark terms: the men (actioning resistance) are killed, the women (who submit) remain alive.

In the life of the believer there are different kinds of fights. We must distinguish between our fight and God’s fight. Our fight stems from the fact that sin still dwells within us (Galatians 5:17). This fight often prevents us from fighting God’s fight.

If the flesh is kept down, we can put on the full armor of God and fight God’s fight (Ephesians 6:12-13). This battle is fought in propagating, proclaiming and defending what God has entrusted to us. Thus Paul can say that he fought the good fight (2 Timothy 4:7). That is the God-given battle delivered to him: the gospel of peace.

‘Battle’ and ‘service’ are the same word in Hebrew. The proclamation of the Word is Levitical service and it is also battle. We are obligated to go out in that service. God sees the people as in the land. Similarly, He sees the Christian as seated in Christ in the heavenly places. From that established position, in full awareness thereof, we may proclaim God’s truth.

Deuteronomy 28:11

The Offer of Peace

In the preceding verses, we have seen the preparations for the battle. From Deuteronomy 20:10 onwards we have the actual battle. Yet the battle does not immediately ensue. The first thing to do is to offer peace to a city that one wants to conquer. Listening to this results in a covenant relationship. In this way what has been in the realm of the world is brought into the realm of God’s people and put into their service. Not all cities submit so quickly. In instances of resistance, judgment must be exercised.

The full counsel of God is also contained in the proclamation of the gospel. When that truth is presented, we often encounter resistance. That resistance must be done away with. This is necessary, so that others can be won. The passage puts it in stark terms: the men (actioning resistance) are killed, the women (who submit) remain alive.

In the life of the believer there are different kinds of fights. We must distinguish between our fight and God’s fight. Our fight stems from the fact that sin still dwells within us (Galatians 5:17). This fight often prevents us from fighting God’s fight.

If the flesh is kept down, we can put on the full armor of God and fight God’s fight (Ephesians 6:12-13). This battle is fought in propagating, proclaiming and defending what God has entrusted to us. Thus Paul can say that he fought the good fight (2 Timothy 4:7). That is the God-given battle delivered to him: the gospel of peace.

‘Battle’ and ‘service’ are the same word in Hebrew. The proclamation of the Word is Levitical service and it is also battle. We are obligated to go out in that service. God sees the people as in the land. Similarly, He sees the Christian as seated in Christ in the heavenly places. From that established position, in full awareness thereof, we may proclaim God’s truth.

Deuteronomy 28:12

Cities to Be Utterly Destroyed

Nothing can be spared from the enemies mentioned in these verses. They should not be offered peace. The offer of peace applies only to cities outside the land. The cities of the nations of the land represent the strongholds of evil in which the wickedness in the heavenly places is expressed (Ephesians 6:12).

Deuteronomy 28:13

Cities to Be Utterly Destroyed

Nothing can be spared from the enemies mentioned in these verses. They should not be offered peace. The offer of peace applies only to cities outside the land. The cities of the nations of the land represent the strongholds of evil in which the wickedness in the heavenly places is expressed (Ephesians 6:12).

Deuteronomy 28:14

Cities to Be Utterly Destroyed

Nothing can be spared from the enemies mentioned in these verses. They should not be offered peace. The offer of peace applies only to cities outside the land. The cities of the nations of the land represent the strongholds of evil in which the wickedness in the heavenly places is expressed (Ephesians 6:12).

Deuteronomy 28:15

Trees with Edible Fruit

In a besieged city, elements may be present that are useful to the people of God. That is why we must work with distinction in the fight. Whatever is created by God as food and therefore is good (1 Timothy 4:4-5), we must spare. Here we must distinguish between the things of the world and the things of the earth or creation. For example, we may use the things from creation for spiritual purposes, thinking of things like buildings, implements and technique.

Trees do no harm to people. On the contrary, there are trees that bear fruit for the benefit of man. Only trees that do not produce fruit, that occupy the ground without generative purpose, should be cut down. Yet even the destruction of inanimate things must be done with discernment. The Lord Jesus makes His disciples “gather up the leftover fragments so that nothing will be lost” which serves the maintenance of the life of man (John 6:12).

Deuteronomy 28:16

Trees with Edible Fruit

In a besieged city, elements may be present that are useful to the people of God. That is why we must work with distinction in the fight. Whatever is created by God as food and therefore is good (1 Timothy 4:4-5), we must spare. Here we must distinguish between the things of the world and the things of the earth or creation. For example, we may use the things from creation for spiritual purposes, thinking of things like buildings, implements and technique.

Trees do no harm to people. On the contrary, there are trees that bear fruit for the benefit of man. Only trees that do not produce fruit, that occupy the ground without generative purpose, should be cut down. Yet even the destruction of inanimate things must be done with discernment. The Lord Jesus makes His disciples “gather up the leftover fragments so that nothing will be lost” which serves the maintenance of the life of man (John 6:12).

Deuteronomy 28:18

Introduction

This is a special chapter, which also forms a whole in the five sections that make it up. We find here the holiness of life and personal rights, seen from different angles. We also discover a marvelous overview of God’s plans with His people. There are also spiritual applications to make.

Removal of the Guilt of Innocent Blood

Here it is about someone who has died a violent death, while the perpetrator is unknown. The scene of the crime is the open country, not a city. The first murder in the history of mankind also occurs in the field (Genesis 4:8). If no perpetrator is known, in society everyone normally goes unpunished. For God this is not so. For Him it is certain that there is guilt and to that awareness the people must come. One of them is a murderer. The people must learn to see that guilt as their guilt.

The blood that has been shed is innocent blood (Deuteronomy 21:9-10) in the sense that one does not know who the perpetrator is. Yet there is guilt, because it happened among the people. The whole land is involved (Deuteronomy 21:1; 8). To atone for the guilt of the land (Deuteronomy 21:8), a sacrifice must be brought. God provides a means by which the general guilt of people and land will be removed. Should crime go unpunished, justice is not satisfied. If the perpetrator can’t be traced, the guilt that rests on the land and the people must be removed in another way. The general guilt of the individual’s act can also be seen in Joshua 7 (Joshua 7:1; cf. 2 Samuel 21:1-2).

In Deuteronomy 19 a provision has been made for manslaughter in which the manslayer is known (Deuteronomy 19:1-13). In this chapter a provision is made in case the murderer is not known. To work forgiveness for the shed blood, a heifer’s neck must be broken by the elders and these elders must then wash their hands over the heifer. During this washing of hands, the elders, as representatives of the people, have to declare themselves innocent of this shed blood. Then they must ask the LORD to keep his redeemed people innocent.

There is no atonement in the usual sense of the word here. Nothing happens with the blood of the heifer. It is rather atonement through justice. The heifer dies instead of the unknown murderer, through which the land is cleansed of guilt (cf. Numbers 35:33).

The prophetic application lays ahead in Israel’s future. Israel will realize their culpability in the death of the Lord Jesus (Zechariah 12:10) at that time. Those alive at that time will not be literally responsible for His murder. They are literally innocent, but as a people they are guilty of bloodshed. Thus, the people, represented in the elders, stand in the valley: personally innocent, but corporately guilty. The fact that it takes place in a valley symbolically indicates the humiliation related to this event.

The heifer is brought “down to a valley with running water, which has not been plowed or sown”. The running water speaks of the never-ending grace of God. The fact that the valley has not been plowed or sown indicates the absence of any human work or any human effort with the hope of a future result. The work that God does for atonement is exclusively the result of His grace without any contribution from man.

The laying on of the hands is the identification with the murderer present in their midst, although he is unknown. By the sacrifice, the people are freed from the guilt that rests on them. The judgment strikes the heifer and not the guilty people as a whole. They wash their hands as a sign of identification with the sacrifice (Psalms 26:6; Psalms 73:13) and not like Pilate, who didn’t want to have anything to do with the sacrifice (Matthew 27:24).

Both the murdered and the heifer represent the Lord Jesus. The murdering of the Lord Jesus (Acts 7:52) is the result of His rejection by man. Giving Christ as a means of reconciliation is the answer of God’s grace. This can be seen on the cross. There man has brought the Christ and at the same time God gives Him as reconciliation.

There is also an application to the church. Evil that is present in a local church affects all the people of God. The borders of the land do not apply to the church of God. Yet not every person in the local gathering is equipped to deal with the evil that is present. This is done by the ‘cities’ closest to them, and not every single one of these, but specifically the elders and judges who represent the element of responsibility. It is important to know where the first spiritual responsibility lies. There must be a ‘measured’ approach as to who has the first responsibility.

An individual can only deal with evil if there is no guilt on his own hands. Only then can there be identification in the awareness that the whole people are guilty. It is about brothers who are closest in a spiritual sense. They can deal with it. They are brothers who, as priests, are accustomed to being in God’s presence. They are not only concerned with serious evil as murder, but with “every assault” (Deuteronomy 21:5). For such believers, it is important that the priestly and the judicial element are in balance.

Deuteronomy 28:19

Introduction

This is a special chapter, which also forms a whole in the five sections that make it up. We find here the holiness of life and personal rights, seen from different angles. We also discover a marvelous overview of God’s plans with His people. There are also spiritual applications to make.

Removal of the Guilt of Innocent Blood

Here it is about someone who has died a violent death, while the perpetrator is unknown. The scene of the crime is the open country, not a city. The first murder in the history of mankind also occurs in the field (Genesis 4:8). If no perpetrator is known, in society everyone normally goes unpunished. For God this is not so. For Him it is certain that there is guilt and to that awareness the people must come. One of them is a murderer. The people must learn to see that guilt as their guilt.

The blood that has been shed is innocent blood (Deuteronomy 21:9-10) in the sense that one does not know who the perpetrator is. Yet there is guilt, because it happened among the people. The whole land is involved (Deuteronomy 21:1; 8). To atone for the guilt of the land (Deuteronomy 21:8), a sacrifice must be brought. God provides a means by which the general guilt of people and land will be removed. Should crime go unpunished, justice is not satisfied. If the perpetrator can’t be traced, the guilt that rests on the land and the people must be removed in another way. The general guilt of the individual’s act can also be seen in Joshua 7 (Joshua 7:1; cf. 2 Samuel 21:1-2).

In Deuteronomy 19 a provision has been made for manslaughter in which the manslayer is known (Deuteronomy 19:1-13). In this chapter a provision is made in case the murderer is not known. To work forgiveness for the shed blood, a heifer’s neck must be broken by the elders and these elders must then wash their hands over the heifer. During this washing of hands, the elders, as representatives of the people, have to declare themselves innocent of this shed blood. Then they must ask the LORD to keep his redeemed people innocent.

There is no atonement in the usual sense of the word here. Nothing happens with the blood of the heifer. It is rather atonement through justice. The heifer dies instead of the unknown murderer, through which the land is cleansed of guilt (cf. Numbers 35:33).

The prophetic application lays ahead in Israel’s future. Israel will realize their culpability in the death of the Lord Jesus (Zechariah 12:10) at that time. Those alive at that time will not be literally responsible for His murder. They are literally innocent, but as a people they are guilty of bloodshed. Thus, the people, represented in the elders, stand in the valley: personally innocent, but corporately guilty. The fact that it takes place in a valley symbolically indicates the humiliation related to this event.

The heifer is brought “down to a valley with running water, which has not been plowed or sown”. The running water speaks of the never-ending grace of God. The fact that the valley has not been plowed or sown indicates the absence of any human work or any human effort with the hope of a future result. The work that God does for atonement is exclusively the result of His grace without any contribution from man.

The laying on of the hands is the identification with the murderer present in their midst, although he is unknown. By the sacrifice, the people are freed from the guilt that rests on them. The judgment strikes the heifer and not the guilty people as a whole. They wash their hands as a sign of identification with the sacrifice (Psalms 26:6; Psalms 73:13) and not like Pilate, who didn’t want to have anything to do with the sacrifice (Matthew 27:24).

Both the murdered and the heifer represent the Lord Jesus. The murdering of the Lord Jesus (Acts 7:52) is the result of His rejection by man. Giving Christ as a means of reconciliation is the answer of God’s grace. This can be seen on the cross. There man has brought the Christ and at the same time God gives Him as reconciliation.

There is also an application to the church. Evil that is present in a local church affects all the people of God. The borders of the land do not apply to the church of God. Yet not every person in the local gathering is equipped to deal with the evil that is present. This is done by the ‘cities’ closest to them, and not every single one of these, but specifically the elders and judges who represent the element of responsibility. It is important to know where the first spiritual responsibility lies. There must be a ‘measured’ approach as to who has the first responsibility.

An individual can only deal with evil if there is no guilt on his own hands. Only then can there be identification in the awareness that the whole people are guilty. It is about brothers who are closest in a spiritual sense. They can deal with it. They are brothers who, as priests, are accustomed to being in God’s presence. They are not only concerned with serious evil as murder, but with “every assault” (Deuteronomy 21:5). For such believers, it is important that the priestly and the judicial element are in balance.

Deuteronomy 28:20

Introduction

This is a special chapter, which also forms a whole in the five sections that make it up. We find here the holiness of life and personal rights, seen from different angles. We also discover a marvelous overview of God’s plans with His people. There are also spiritual applications to make.

Removal of the Guilt of Innocent Blood

Here it is about someone who has died a violent death, while the perpetrator is unknown. The scene of the crime is the open country, not a city. The first murder in the history of mankind also occurs in the field (Genesis 4:8). If no perpetrator is known, in society everyone normally goes unpunished. For God this is not so. For Him it is certain that there is guilt and to that awareness the people must come. One of them is a murderer. The people must learn to see that guilt as their guilt.

The blood that has been shed is innocent blood (Deuteronomy 21:9-10) in the sense that one does not know who the perpetrator is. Yet there is guilt, because it happened among the people. The whole land is involved (Deuteronomy 21:1; 8). To atone for the guilt of the land (Deuteronomy 21:8), a sacrifice must be brought. God provides a means by which the general guilt of people and land will be removed. Should crime go unpunished, justice is not satisfied. If the perpetrator can’t be traced, the guilt that rests on the land and the people must be removed in another way. The general guilt of the individual’s act can also be seen in Joshua 7 (Joshua 7:1; cf. 2 Samuel 21:1-2).

In Deuteronomy 19 a provision has been made for manslaughter in which the manslayer is known (Deuteronomy 19:1-13). In this chapter a provision is made in case the murderer is not known. To work forgiveness for the shed blood, a heifer’s neck must be broken by the elders and these elders must then wash their hands over the heifer. During this washing of hands, the elders, as representatives of the people, have to declare themselves innocent of this shed blood. Then they must ask the LORD to keep his redeemed people innocent.

There is no atonement in the usual sense of the word here. Nothing happens with the blood of the heifer. It is rather atonement through justice. The heifer dies instead of the unknown murderer, through which the land is cleansed of guilt (cf. Numbers 35:33).

The prophetic application lays ahead in Israel’s future. Israel will realize their culpability in the death of the Lord Jesus (Zechariah 12:10) at that time. Those alive at that time will not be literally responsible for His murder. They are literally innocent, but as a people they are guilty of bloodshed. Thus, the people, represented in the elders, stand in the valley: personally innocent, but corporately guilty. The fact that it takes place in a valley symbolically indicates the humiliation related to this event.

The heifer is brought “down to a valley with running water, which has not been plowed or sown”. The running water speaks of the never-ending grace of God. The fact that the valley has not been plowed or sown indicates the absence of any human work or any human effort with the hope of a future result. The work that God does for atonement is exclusively the result of His grace without any contribution from man.

The laying on of the hands is the identification with the murderer present in their midst, although he is unknown. By the sacrifice, the people are freed from the guilt that rests on them. The judgment strikes the heifer and not the guilty people as a whole. They wash their hands as a sign of identification with the sacrifice (Psalms 26:6; Psalms 73:13) and not like Pilate, who didn’t want to have anything to do with the sacrifice (Matthew 27:24).

Both the murdered and the heifer represent the Lord Jesus. The murdering of the Lord Jesus (Acts 7:52) is the result of His rejection by man. Giving Christ as a means of reconciliation is the answer of God’s grace. This can be seen on the cross. There man has brought the Christ and at the same time God gives Him as reconciliation.

There is also an application to the church. Evil that is present in a local church affects all the people of God. The borders of the land do not apply to the church of God. Yet not every person in the local gathering is equipped to deal with the evil that is present. This is done by the ‘cities’ closest to them, and not every single one of these, but specifically the elders and judges who represent the element of responsibility. It is important to know where the first spiritual responsibility lies. There must be a ‘measured’ approach as to who has the first responsibility.

An individual can only deal with evil if there is no guilt on his own hands. Only then can there be identification in the awareness that the whole people are guilty. It is about brothers who are closest in a spiritual sense. They can deal with it. They are brothers who, as priests, are accustomed to being in God’s presence. They are not only concerned with serious evil as murder, but with “every assault” (Deuteronomy 21:5). For such believers, it is important that the priestly and the judicial element are in balance.

Deuteronomy 28:21

Introduction

This is a special chapter, which also forms a whole in the five sections that make it up. We find here the holiness of life and personal rights, seen from different angles. We also discover a marvelous overview of God’s plans with His people. There are also spiritual applications to make.

Removal of the Guilt of Innocent Blood

Here it is about someone who has died a violent death, while the perpetrator is unknown. The scene of the crime is the open country, not a city. The first murder in the history of mankind also occurs in the field (Genesis 4:8). If no perpetrator is known, in society everyone normally goes unpunished. For God this is not so. For Him it is certain that there is guilt and to that awareness the people must come. One of them is a murderer. The people must learn to see that guilt as their guilt.

The blood that has been shed is innocent blood (Deuteronomy 21:9-10) in the sense that one does not know who the perpetrator is. Yet there is guilt, because it happened among the people. The whole land is involved (Deuteronomy 21:1; 8). To atone for the guilt of the land (Deuteronomy 21:8), a sacrifice must be brought. God provides a means by which the general guilt of people and land will be removed. Should crime go unpunished, justice is not satisfied. If the perpetrator can’t be traced, the guilt that rests on the land and the people must be removed in another way. The general guilt of the individual’s act can also be seen in Joshua 7 (Joshua 7:1; cf. 2 Samuel 21:1-2).

In Deuteronomy 19 a provision has been made for manslaughter in which the manslayer is known (Deuteronomy 19:1-13). In this chapter a provision is made in case the murderer is not known. To work forgiveness for the shed blood, a heifer’s neck must be broken by the elders and these elders must then wash their hands over the heifer. During this washing of hands, the elders, as representatives of the people, have to declare themselves innocent of this shed blood. Then they must ask the LORD to keep his redeemed people innocent.

There is no atonement in the usual sense of the word here. Nothing happens with the blood of the heifer. It is rather atonement through justice. The heifer dies instead of the unknown murderer, through which the land is cleansed of guilt (cf. Numbers 35:33).

The prophetic application lays ahead in Israel’s future. Israel will realize their culpability in the death of the Lord Jesus (Zechariah 12:10) at that time. Those alive at that time will not be literally responsible for His murder. They are literally innocent, but as a people they are guilty of bloodshed. Thus, the people, represented in the elders, stand in the valley: personally innocent, but corporately guilty. The fact that it takes place in a valley symbolically indicates the humiliation related to this event.

The heifer is brought “down to a valley with running water, which has not been plowed or sown”. The running water speaks of the never-ending grace of God. The fact that the valley has not been plowed or sown indicates the absence of any human work or any human effort with the hope of a future result. The work that God does for atonement is exclusively the result of His grace without any contribution from man.

The laying on of the hands is the identification with the murderer present in their midst, although he is unknown. By the sacrifice, the people are freed from the guilt that rests on them. The judgment strikes the heifer and not the guilty people as a whole. They wash their hands as a sign of identification with the sacrifice (Psalms 26:6; Psalms 73:13) and not like Pilate, who didn’t want to have anything to do with the sacrifice (Matthew 27:24).

Both the murdered and the heifer represent the Lord Jesus. The murdering of the Lord Jesus (Acts 7:52) is the result of His rejection by man. Giving Christ as a means of reconciliation is the answer of God’s grace. This can be seen on the cross. There man has brought the Christ and at the same time God gives Him as reconciliation.

There is also an application to the church. Evil that is present in a local church affects all the people of God. The borders of the land do not apply to the church of God. Yet not every person in the local gathering is equipped to deal with the evil that is present. This is done by the ‘cities’ closest to them, and not every single one of these, but specifically the elders and judges who represent the element of responsibility. It is important to know where the first spiritual responsibility lies. There must be a ‘measured’ approach as to who has the first responsibility.

An individual can only deal with evil if there is no guilt on his own hands. Only then can there be identification in the awareness that the whole people are guilty. It is about brothers who are closest in a spiritual sense. They can deal with it. They are brothers who, as priests, are accustomed to being in God’s presence. They are not only concerned with serious evil as murder, but with “every assault” (Deuteronomy 21:5). For such believers, it is important that the priestly and the judicial element are in balance.

Deuteronomy 28:22

Introduction

This is a special chapter, which also forms a whole in the five sections that make it up. We find here the holiness of life and personal rights, seen from different angles. We also discover a marvelous overview of God’s plans with His people. There are also spiritual applications to make.

Removal of the Guilt of Innocent Blood

Here it is about someone who has died a violent death, while the perpetrator is unknown. The scene of the crime is the open country, not a city. The first murder in the history of mankind also occurs in the field (Genesis 4:8). If no perpetrator is known, in society everyone normally goes unpunished. For God this is not so. For Him it is certain that there is guilt and to that awareness the people must come. One of them is a murderer. The people must learn to see that guilt as their guilt.

The blood that has been shed is innocent blood (Deuteronomy 21:9-10) in the sense that one does not know who the perpetrator is. Yet there is guilt, because it happened among the people. The whole land is involved (Deuteronomy 21:1; 8). To atone for the guilt of the land (Deuteronomy 21:8), a sacrifice must be brought. God provides a means by which the general guilt of people and land will be removed. Should crime go unpunished, justice is not satisfied. If the perpetrator can’t be traced, the guilt that rests on the land and the people must be removed in another way. The general guilt of the individual’s act can also be seen in Joshua 7 (Joshua 7:1; cf. 2 Samuel 21:1-2).

In Deuteronomy 19 a provision has been made for manslaughter in which the manslayer is known (Deuteronomy 19:1-13). In this chapter a provision is made in case the murderer is not known. To work forgiveness for the shed blood, a heifer’s neck must be broken by the elders and these elders must then wash their hands over the heifer. During this washing of hands, the elders, as representatives of the people, have to declare themselves innocent of this shed blood. Then they must ask the LORD to keep his redeemed people innocent.

There is no atonement in the usual sense of the word here. Nothing happens with the blood of the heifer. It is rather atonement through justice. The heifer dies instead of the unknown murderer, through which the land is cleansed of guilt (cf. Numbers 35:33).

The prophetic application lays ahead in Israel’s future. Israel will realize their culpability in the death of the Lord Jesus (Zechariah 12:10) at that time. Those alive at that time will not be literally responsible for His murder. They are literally innocent, but as a people they are guilty of bloodshed. Thus, the people, represented in the elders, stand in the valley: personally innocent, but corporately guilty. The fact that it takes place in a valley symbolically indicates the humiliation related to this event.

The heifer is brought “down to a valley with running water, which has not been plowed or sown”. The running water speaks of the never-ending grace of God. The fact that the valley has not been plowed or sown indicates the absence of any human work or any human effort with the hope of a future result. The work that God does for atonement is exclusively the result of His grace without any contribution from man.

The laying on of the hands is the identification with the murderer present in their midst, although he is unknown. By the sacrifice, the people are freed from the guilt that rests on them. The judgment strikes the heifer and not the guilty people as a whole. They wash their hands as a sign of identification with the sacrifice (Psalms 26:6; Psalms 73:13) and not like Pilate, who didn’t want to have anything to do with the sacrifice (Matthew 27:24).

Both the murdered and the heifer represent the Lord Jesus. The murdering of the Lord Jesus (Acts 7:52) is the result of His rejection by man. Giving Christ as a means of reconciliation is the answer of God’s grace. This can be seen on the cross. There man has brought the Christ and at the same time God gives Him as reconciliation.

There is also an application to the church. Evil that is present in a local church affects all the people of God. The borders of the land do not apply to the church of God. Yet not every person in the local gathering is equipped to deal with the evil that is present. This is done by the ‘cities’ closest to them, and not every single one of these, but specifically the elders and judges who represent the element of responsibility. It is important to know where the first spiritual responsibility lies. There must be a ‘measured’ approach as to who has the first responsibility.

An individual can only deal with evil if there is no guilt on his own hands. Only then can there be identification in the awareness that the whole people are guilty. It is about brothers who are closest in a spiritual sense. They can deal with it. They are brothers who, as priests, are accustomed to being in God’s presence. They are not only concerned with serious evil as murder, but with “every assault” (Deuteronomy 21:5). For such believers, it is important that the priestly and the judicial element are in balance.

Deuteronomy 28:23

Introduction

This is a special chapter, which also forms a whole in the five sections that make it up. We find here the holiness of life and personal rights, seen from different angles. We also discover a marvelous overview of God’s plans with His people. There are also spiritual applications to make.

Removal of the Guilt of Innocent Blood

Here it is about someone who has died a violent death, while the perpetrator is unknown. The scene of the crime is the open country, not a city. The first murder in the history of mankind also occurs in the field (Genesis 4:8). If no perpetrator is known, in society everyone normally goes unpunished. For God this is not so. For Him it is certain that there is guilt and to that awareness the people must come. One of them is a murderer. The people must learn to see that guilt as their guilt.

The blood that has been shed is innocent blood (Deuteronomy 21:9-10) in the sense that one does not know who the perpetrator is. Yet there is guilt, because it happened among the people. The whole land is involved (Deuteronomy 21:1; 8). To atone for the guilt of the land (Deuteronomy 21:8), a sacrifice must be brought. God provides a means by which the general guilt of people and land will be removed. Should crime go unpunished, justice is not satisfied. If the perpetrator can’t be traced, the guilt that rests on the land and the people must be removed in another way. The general guilt of the individual’s act can also be seen in Joshua 7 (Joshua 7:1; cf. 2 Samuel 21:1-2).

In Deuteronomy 19 a provision has been made for manslaughter in which the manslayer is known (Deuteronomy 19:1-13). In this chapter a provision is made in case the murderer is not known. To work forgiveness for the shed blood, a heifer’s neck must be broken by the elders and these elders must then wash their hands over the heifer. During this washing of hands, the elders, as representatives of the people, have to declare themselves innocent of this shed blood. Then they must ask the LORD to keep his redeemed people innocent.

There is no atonement in the usual sense of the word here. Nothing happens with the blood of the heifer. It is rather atonement through justice. The heifer dies instead of the unknown murderer, through which the land is cleansed of guilt (cf. Numbers 35:33).

The prophetic application lays ahead in Israel’s future. Israel will realize their culpability in the death of the Lord Jesus (Zechariah 12:10) at that time. Those alive at that time will not be literally responsible for His murder. They are literally innocent, but as a people they are guilty of bloodshed. Thus, the people, represented in the elders, stand in the valley: personally innocent, but corporately guilty. The fact that it takes place in a valley symbolically indicates the humiliation related to this event.

The heifer is brought “down to a valley with running water, which has not been plowed or sown”. The running water speaks of the never-ending grace of God. The fact that the valley has not been plowed or sown indicates the absence of any human work or any human effort with the hope of a future result. The work that God does for atonement is exclusively the result of His grace without any contribution from man.

The laying on of the hands is the identification with the murderer present in their midst, although he is unknown. By the sacrifice, the people are freed from the guilt that rests on them. The judgment strikes the heifer and not the guilty people as a whole. They wash their hands as a sign of identification with the sacrifice (Psalms 26:6; Psalms 73:13) and not like Pilate, who didn’t want to have anything to do with the sacrifice (Matthew 27:24).

Both the murdered and the heifer represent the Lord Jesus. The murdering of the Lord Jesus (Acts 7:52) is the result of His rejection by man. Giving Christ as a means of reconciliation is the answer of God’s grace. This can be seen on the cross. There man has brought the Christ and at the same time God gives Him as reconciliation.

There is also an application to the church. Evil that is present in a local church affects all the people of God. The borders of the land do not apply to the church of God. Yet not every person in the local gathering is equipped to deal with the evil that is present. This is done by the ‘cities’ closest to them, and not every single one of these, but specifically the elders and judges who represent the element of responsibility. It is important to know where the first spiritual responsibility lies. There must be a ‘measured’ approach as to who has the first responsibility.

An individual can only deal with evil if there is no guilt on his own hands. Only then can there be identification in the awareness that the whole people are guilty. It is about brothers who are closest in a spiritual sense. They can deal with it. They are brothers who, as priests, are accustomed to being in God’s presence. They are not only concerned with serious evil as murder, but with “every assault” (Deuteronomy 21:5). For such believers, it is important that the priestly and the judicial element are in balance.

Deuteronomy 28:24

Introduction

This is a special chapter, which also forms a whole in the five sections that make it up. We find here the holiness of life and personal rights, seen from different angles. We also discover a marvelous overview of God’s plans with His people. There are also spiritual applications to make.

Removal of the Guilt of Innocent Blood

Here it is about someone who has died a violent death, while the perpetrator is unknown. The scene of the crime is the open country, not a city. The first murder in the history of mankind also occurs in the field (Genesis 4:8). If no perpetrator is known, in society everyone normally goes unpunished. For God this is not so. For Him it is certain that there is guilt and to that awareness the people must come. One of them is a murderer. The people must learn to see that guilt as their guilt.

The blood that has been shed is innocent blood (Deuteronomy 21:9-10) in the sense that one does not know who the perpetrator is. Yet there is guilt, because it happened among the people. The whole land is involved (Deuteronomy 21:1; 8). To atone for the guilt of the land (Deuteronomy 21:8), a sacrifice must be brought. God provides a means by which the general guilt of people and land will be removed. Should crime go unpunished, justice is not satisfied. If the perpetrator can’t be traced, the guilt that rests on the land and the people must be removed in another way. The general guilt of the individual’s act can also be seen in Joshua 7 (Joshua 7:1; cf. 2 Samuel 21:1-2).

In Deuteronomy 19 a provision has been made for manslaughter in which the manslayer is known (Deuteronomy 19:1-13). In this chapter a provision is made in case the murderer is not known. To work forgiveness for the shed blood, a heifer’s neck must be broken by the elders and these elders must then wash their hands over the heifer. During this washing of hands, the elders, as representatives of the people, have to declare themselves innocent of this shed blood. Then they must ask the LORD to keep his redeemed people innocent.

There is no atonement in the usual sense of the word here. Nothing happens with the blood of the heifer. It is rather atonement through justice. The heifer dies instead of the unknown murderer, through which the land is cleansed of guilt (cf. Numbers 35:33).

The prophetic application lays ahead in Israel’s future. Israel will realize their culpability in the death of the Lord Jesus (Zechariah 12:10) at that time. Those alive at that time will not be literally responsible for His murder. They are literally innocent, but as a people they are guilty of bloodshed. Thus, the people, represented in the elders, stand in the valley: personally innocent, but corporately guilty. The fact that it takes place in a valley symbolically indicates the humiliation related to this event.

The heifer is brought “down to a valley with running water, which has not been plowed or sown”. The running water speaks of the never-ending grace of God. The fact that the valley has not been plowed or sown indicates the absence of any human work or any human effort with the hope of a future result. The work that God does for atonement is exclusively the result of His grace without any contribution from man.

The laying on of the hands is the identification with the murderer present in their midst, although he is unknown. By the sacrifice, the people are freed from the guilt that rests on them. The judgment strikes the heifer and not the guilty people as a whole. They wash their hands as a sign of identification with the sacrifice (Psalms 26:6; Psalms 73:13) and not like Pilate, who didn’t want to have anything to do with the sacrifice (Matthew 27:24).

Both the murdered and the heifer represent the Lord Jesus. The murdering of the Lord Jesus (Acts 7:52) is the result of His rejection by man. Giving Christ as a means of reconciliation is the answer of God’s grace. This can be seen on the cross. There man has brought the Christ and at the same time God gives Him as reconciliation.

There is also an application to the church. Evil that is present in a local church affects all the people of God. The borders of the land do not apply to the church of God. Yet not every person in the local gathering is equipped to deal with the evil that is present. This is done by the ‘cities’ closest to them, and not every single one of these, but specifically the elders and judges who represent the element of responsibility. It is important to know where the first spiritual responsibility lies. There must be a ‘measured’ approach as to who has the first responsibility.

An individual can only deal with evil if there is no guilt on his own hands. Only then can there be identification in the awareness that the whole people are guilty. It is about brothers who are closest in a spiritual sense. They can deal with it. They are brothers who, as priests, are accustomed to being in God’s presence. They are not only concerned with serious evil as murder, but with “every assault” (Deuteronomy 21:5). For such believers, it is important that the priestly and the judicial element are in balance.

Deuteronomy 28:25

Introduction

This is a special chapter, which also forms a whole in the five sections that make it up. We find here the holiness of life and personal rights, seen from different angles. We also discover a marvelous overview of God’s plans with His people. There are also spiritual applications to make.

Removal of the Guilt of Innocent Blood

Here it is about someone who has died a violent death, while the perpetrator is unknown. The scene of the crime is the open country, not a city. The first murder in the history of mankind also occurs in the field (Genesis 4:8). If no perpetrator is known, in society everyone normally goes unpunished. For God this is not so. For Him it is certain that there is guilt and to that awareness the people must come. One of them is a murderer. The people must learn to see that guilt as their guilt.

The blood that has been shed is innocent blood (Deuteronomy 21:9-10) in the sense that one does not know who the perpetrator is. Yet there is guilt, because it happened among the people. The whole land is involved (Deuteronomy 21:1; 8). To atone for the guilt of the land (Deuteronomy 21:8), a sacrifice must be brought. God provides a means by which the general guilt of people and land will be removed. Should crime go unpunished, justice is not satisfied. If the perpetrator can’t be traced, the guilt that rests on the land and the people must be removed in another way. The general guilt of the individual’s act can also be seen in Joshua 7 (Joshua 7:1; cf. 2 Samuel 21:1-2).

In Deuteronomy 19 a provision has been made for manslaughter in which the manslayer is known (Deuteronomy 19:1-13). In this chapter a provision is made in case the murderer is not known. To work forgiveness for the shed blood, a heifer’s neck must be broken by the elders and these elders must then wash their hands over the heifer. During this washing of hands, the elders, as representatives of the people, have to declare themselves innocent of this shed blood. Then they must ask the LORD to keep his redeemed people innocent.

There is no atonement in the usual sense of the word here. Nothing happens with the blood of the heifer. It is rather atonement through justice. The heifer dies instead of the unknown murderer, through which the land is cleansed of guilt (cf. Numbers 35:33).

The prophetic application lays ahead in Israel’s future. Israel will realize their culpability in the death of the Lord Jesus (Zechariah 12:10) at that time. Those alive at that time will not be literally responsible for His murder. They are literally innocent, but as a people they are guilty of bloodshed. Thus, the people, represented in the elders, stand in the valley: personally innocent, but corporately guilty. The fact that it takes place in a valley symbolically indicates the humiliation related to this event.

The heifer is brought “down to a valley with running water, which has not been plowed or sown”. The running water speaks of the never-ending grace of God. The fact that the valley has not been plowed or sown indicates the absence of any human work or any human effort with the hope of a future result. The work that God does for atonement is exclusively the result of His grace without any contribution from man.

The laying on of the hands is the identification with the murderer present in their midst, although he is unknown. By the sacrifice, the people are freed from the guilt that rests on them. The judgment strikes the heifer and not the guilty people as a whole. They wash their hands as a sign of identification with the sacrifice (Psalms 26:6; Psalms 73:13) and not like Pilate, who didn’t want to have anything to do with the sacrifice (Matthew 27:24).

Both the murdered and the heifer represent the Lord Jesus. The murdering of the Lord Jesus (Acts 7:52) is the result of His rejection by man. Giving Christ as a means of reconciliation is the answer of God’s grace. This can be seen on the cross. There man has brought the Christ and at the same time God gives Him as reconciliation.

There is also an application to the church. Evil that is present in a local church affects all the people of God. The borders of the land do not apply to the church of God. Yet not every person in the local gathering is equipped to deal with the evil that is present. This is done by the ‘cities’ closest to them, and not every single one of these, but specifically the elders and judges who represent the element of responsibility. It is important to know where the first spiritual responsibility lies. There must be a ‘measured’ approach as to who has the first responsibility.

An individual can only deal with evil if there is no guilt on his own hands. Only then can there be identification in the awareness that the whole people are guilty. It is about brothers who are closest in a spiritual sense. They can deal with it. They are brothers who, as priests, are accustomed to being in God’s presence. They are not only concerned with serious evil as murder, but with “every assault” (Deuteronomy 21:5). For such believers, it is important that the priestly and the judicial element are in balance.

Deuteronomy 28:26

Introduction

This is a special chapter, which also forms a whole in the five sections that make it up. We find here the holiness of life and personal rights, seen from different angles. We also discover a marvelous overview of God’s plans with His people. There are also spiritual applications to make.

Removal of the Guilt of Innocent Blood

Here it is about someone who has died a violent death, while the perpetrator is unknown. The scene of the crime is the open country, not a city. The first murder in the history of mankind also occurs in the field (Genesis 4:8). If no perpetrator is known, in society everyone normally goes unpunished. For God this is not so. For Him it is certain that there is guilt and to that awareness the people must come. One of them is a murderer. The people must learn to see that guilt as their guilt.

The blood that has been shed is innocent blood (Deuteronomy 21:9-10) in the sense that one does not know who the perpetrator is. Yet there is guilt, because it happened among the people. The whole land is involved (Deuteronomy 21:1; 8). To atone for the guilt of the land (Deuteronomy 21:8), a sacrifice must be brought. God provides a means by which the general guilt of people and land will be removed. Should crime go unpunished, justice is not satisfied. If the perpetrator can’t be traced, the guilt that rests on the land and the people must be removed in another way. The general guilt of the individual’s act can also be seen in Joshua 7 (Joshua 7:1; cf. 2 Samuel 21:1-2).

In Deuteronomy 19 a provision has been made for manslaughter in which the manslayer is known (Deuteronomy 19:1-13). In this chapter a provision is made in case the murderer is not known. To work forgiveness for the shed blood, a heifer’s neck must be broken by the elders and these elders must then wash their hands over the heifer. During this washing of hands, the elders, as representatives of the people, have to declare themselves innocent of this shed blood. Then they must ask the LORD to keep his redeemed people innocent.

There is no atonement in the usual sense of the word here. Nothing happens with the blood of the heifer. It is rather atonement through justice. The heifer dies instead of the unknown murderer, through which the land is cleansed of guilt (cf. Numbers 35:33).

The prophetic application lays ahead in Israel’s future. Israel will realize their culpability in the death of the Lord Jesus (Zechariah 12:10) at that time. Those alive at that time will not be literally responsible for His murder. They are literally innocent, but as a people they are guilty of bloodshed. Thus, the people, represented in the elders, stand in the valley: personally innocent, but corporately guilty. The fact that it takes place in a valley symbolically indicates the humiliation related to this event.

The heifer is brought “down to a valley with running water, which has not been plowed or sown”. The running water speaks of the never-ending grace of God. The fact that the valley has not been plowed or sown indicates the absence of any human work or any human effort with the hope of a future result. The work that God does for atonement is exclusively the result of His grace without any contribution from man.

The laying on of the hands is the identification with the murderer present in their midst, although he is unknown. By the sacrifice, the people are freed from the guilt that rests on them. The judgment strikes the heifer and not the guilty people as a whole. They wash their hands as a sign of identification with the sacrifice (Psalms 26:6; Psalms 73:13) and not like Pilate, who didn’t want to have anything to do with the sacrifice (Matthew 27:24).

Both the murdered and the heifer represent the Lord Jesus. The murdering of the Lord Jesus (Acts 7:52) is the result of His rejection by man. Giving Christ as a means of reconciliation is the answer of God’s grace. This can be seen on the cross. There man has brought the Christ and at the same time God gives Him as reconciliation.

There is also an application to the church. Evil that is present in a local church affects all the people of God. The borders of the land do not apply to the church of God. Yet not every person in the local gathering is equipped to deal with the evil that is present. This is done by the ‘cities’ closest to them, and not every single one of these, but specifically the elders and judges who represent the element of responsibility. It is important to know where the first spiritual responsibility lies. There must be a ‘measured’ approach as to who has the first responsibility.

An individual can only deal with evil if there is no guilt on his own hands. Only then can there be identification in the awareness that the whole people are guilty. It is about brothers who are closest in a spiritual sense. They can deal with it. They are brothers who, as priests, are accustomed to being in God’s presence. They are not only concerned with serious evil as murder, but with “every assault” (Deuteronomy 21:5). For such believers, it is important that the priestly and the judicial element are in balance.

Deuteronomy 28:27

The Captured Woman

This section (Deuteronomy 21:10-14) and the following section (Deuteronomy 21:15-17) both deal with marriage and the special relationship between husband and wife. In both sections the Bible presents the relationship between God and His people as a pattern for marriage relationship.

The first section is about the marriage between an Israelite man and a woman from a foreign people imprisoned from war. This cannot be a woman from the nations of Canaan (Deuteronomy 20:16-18), but from one of the nations outside of the land (Deuteronomy 20:15). By marrying her he becomes her husband instead of her master. In this way, the woman enters into the rights of a daughter of Israel. The man may not therefore just send her away if he is no longer pleased with her (cf. Exodus 21:8). God has allowed that someone sends away his wife. That is because of the hardness of man’s heart, for “from the beginning it has not been this way” (Matthew 19:7-8). He also binds to this consent various command for the protection of the woman.

Before the Israelite can take the captured woman to be his wife, various conditions must also be met. It should not be just an excitement of lust. When he comes home, she shall shave her head, trim her nails and remove her former clothes. Everything that has made her attractive in her previous state and has characterized her, must be disposed of.

The woman’s long hair indicates the place she has in creation in relation to the man (1 Corinthians 11:15). She indicates with it that she wants to be submissive and devoted to the man. If she cuts it off, she detaches herself from that place. For the captured woman, cutting her hair and trimming her nails denotes disavowal of her previous relationship status. She renews vows as it were, by letting them grow again in the new relationship into which she now has come. She may also mourn the previous relationship from which she was removed for a month. She is given time to grieve for what came before, in preparation for what is yet to come. That too is a gracious provision from God.

In the prophetic application, this section (Deuteronomy 21:10-14) precedes the previous section (Deuteronomy 21:1-9). As said, the relationship between God and Israel is compared with that of husband and wife (Ezekiel 16:1-14). In that relationship there is an engagement time, a time of detachment from the old state, here a month. This happened when God redeemed Israel from Egypt and accepted it as His people (Jeremiah 2:2).

A time comes, however, when God can no longer be pleased with her. In Deuteronomy 21:14, specific indication is not given as to the root cause of displeasure. In the break that has come between God and His people, there is no question or doubt. The root cause of God’s displeasure with her is entirely due to Israel’s behavior. He sent her away because of her unfaithfulness that culminated in the rejection of His Son, which is evident in the picture of Deu 21:1-9.

God did not sell His people, but let them go where they themselves wanted to go. Nonetheless, He has not given up His rights to His people. This is discussed in the following section (Deuteronomy 21:15-17).

Deuteronomy 28:28

The Captured Woman

This section (Deuteronomy 21:10-14) and the following section (Deuteronomy 21:15-17) both deal with marriage and the special relationship between husband and wife. In both sections the Bible presents the relationship between God and His people as a pattern for marriage relationship.

The first section is about the marriage between an Israelite man and a woman from a foreign people imprisoned from war. This cannot be a woman from the nations of Canaan (Deuteronomy 20:16-18), but from one of the nations outside of the land (Deuteronomy 20:15). By marrying her he becomes her husband instead of her master. In this way, the woman enters into the rights of a daughter of Israel. The man may not therefore just send her away if he is no longer pleased with her (cf. Exodus 21:8). God has allowed that someone sends away his wife. That is because of the hardness of man’s heart, for “from the beginning it has not been this way” (Matthew 19:7-8). He also binds to this consent various command for the protection of the woman.

Before the Israelite can take the captured woman to be his wife, various conditions must also be met. It should not be just an excitement of lust. When he comes home, she shall shave her head, trim her nails and remove her former clothes. Everything that has made her attractive in her previous state and has characterized her, must be disposed of.

The woman’s long hair indicates the place she has in creation in relation to the man (1 Corinthians 11:15). She indicates with it that she wants to be submissive and devoted to the man. If she cuts it off, she detaches herself from that place. For the captured woman, cutting her hair and trimming her nails denotes disavowal of her previous relationship status. She renews vows as it were, by letting them grow again in the new relationship into which she now has come. She may also mourn the previous relationship from which she was removed for a month. She is given time to grieve for what came before, in preparation for what is yet to come. That too is a gracious provision from God.

In the prophetic application, this section (Deuteronomy 21:10-14) precedes the previous section (Deuteronomy 21:1-9). As said, the relationship between God and Israel is compared with that of husband and wife (Ezekiel 16:1-14). In that relationship there is an engagement time, a time of detachment from the old state, here a month. This happened when God redeemed Israel from Egypt and accepted it as His people (Jeremiah 2:2).

A time comes, however, when God can no longer be pleased with her. In Deuteronomy 21:14, specific indication is not given as to the root cause of displeasure. In the break that has come between God and His people, there is no question or doubt. The root cause of God’s displeasure with her is entirely due to Israel’s behavior. He sent her away because of her unfaithfulness that culminated in the rejection of His Son, which is evident in the picture of Deu 21:1-9.

God did not sell His people, but let them go where they themselves wanted to go. Nonetheless, He has not given up His rights to His people. This is discussed in the following section (Deuteronomy 21:15-17).

Deuteronomy 28:29

The Captured Woman

This section (Deuteronomy 21:10-14) and the following section (Deuteronomy 21:15-17) both deal with marriage and the special relationship between husband and wife. In both sections the Bible presents the relationship between God and His people as a pattern for marriage relationship.

The first section is about the marriage between an Israelite man and a woman from a foreign people imprisoned from war. This cannot be a woman from the nations of Canaan (Deuteronomy 20:16-18), but from one of the nations outside of the land (Deuteronomy 20:15). By marrying her he becomes her husband instead of her master. In this way, the woman enters into the rights of a daughter of Israel. The man may not therefore just send her away if he is no longer pleased with her (cf. Exodus 21:8). God has allowed that someone sends away his wife. That is because of the hardness of man’s heart, for “from the beginning it has not been this way” (Matthew 19:7-8). He also binds to this consent various command for the protection of the woman.

Before the Israelite can take the captured woman to be his wife, various conditions must also be met. It should not be just an excitement of lust. When he comes home, she shall shave her head, trim her nails and remove her former clothes. Everything that has made her attractive in her previous state and has characterized her, must be disposed of.

The woman’s long hair indicates the place she has in creation in relation to the man (1 Corinthians 11:15). She indicates with it that she wants to be submissive and devoted to the man. If she cuts it off, she detaches herself from that place. For the captured woman, cutting her hair and trimming her nails denotes disavowal of her previous relationship status. She renews vows as it were, by letting them grow again in the new relationship into which she now has come. She may also mourn the previous relationship from which she was removed for a month. She is given time to grieve for what came before, in preparation for what is yet to come. That too is a gracious provision from God.

In the prophetic application, this section (Deuteronomy 21:10-14) precedes the previous section (Deuteronomy 21:1-9). As said, the relationship between God and Israel is compared with that of husband and wife (Ezekiel 16:1-14). In that relationship there is an engagement time, a time of detachment from the old state, here a month. This happened when God redeemed Israel from Egypt and accepted it as His people (Jeremiah 2:2).

A time comes, however, when God can no longer be pleased with her. In Deuteronomy 21:14, specific indication is not given as to the root cause of displeasure. In the break that has come between God and His people, there is no question or doubt. The root cause of God’s displeasure with her is entirely due to Israel’s behavior. He sent her away because of her unfaithfulness that culminated in the rejection of His Son, which is evident in the picture of Deu 21:1-9.

God did not sell His people, but let them go where they themselves wanted to go. Nonetheless, He has not given up His rights to His people. This is discussed in the following section (Deuteronomy 21:15-17).

Deuteronomy 28:30

The Captured Woman

This section (Deuteronomy 21:10-14) and the following section (Deuteronomy 21:15-17) both deal with marriage and the special relationship between husband and wife. In both sections the Bible presents the relationship between God and His people as a pattern for marriage relationship.

The first section is about the marriage between an Israelite man and a woman from a foreign people imprisoned from war. This cannot be a woman from the nations of Canaan (Deuteronomy 20:16-18), but from one of the nations outside of the land (Deuteronomy 20:15). By marrying her he becomes her husband instead of her master. In this way, the woman enters into the rights of a daughter of Israel. The man may not therefore just send her away if he is no longer pleased with her (cf. Exodus 21:8). God has allowed that someone sends away his wife. That is because of the hardness of man’s heart, for “from the beginning it has not been this way” (Matthew 19:7-8). He also binds to this consent various command for the protection of the woman.

Before the Israelite can take the captured woman to be his wife, various conditions must also be met. It should not be just an excitement of lust. When he comes home, she shall shave her head, trim her nails and remove her former clothes. Everything that has made her attractive in her previous state and has characterized her, must be disposed of.

The woman’s long hair indicates the place she has in creation in relation to the man (1 Corinthians 11:15). She indicates with it that she wants to be submissive and devoted to the man. If she cuts it off, she detaches herself from that place. For the captured woman, cutting her hair and trimming her nails denotes disavowal of her previous relationship status. She renews vows as it were, by letting them grow again in the new relationship into which she now has come. She may also mourn the previous relationship from which she was removed for a month. She is given time to grieve for what came before, in preparation for what is yet to come. That too is a gracious provision from God.

In the prophetic application, this section (Deuteronomy 21:10-14) precedes the previous section (Deuteronomy 21:1-9). As said, the relationship between God and Israel is compared with that of husband and wife (Ezekiel 16:1-14). In that relationship there is an engagement time, a time of detachment from the old state, here a month. This happened when God redeemed Israel from Egypt and accepted it as His people (Jeremiah 2:2).

A time comes, however, when God can no longer be pleased with her. In Deuteronomy 21:14, specific indication is not given as to the root cause of displeasure. In the break that has come between God and His people, there is no question or doubt. The root cause of God’s displeasure with her is entirely due to Israel’s behavior. He sent her away because of her unfaithfulness that culminated in the rejection of His Son, which is evident in the picture of Deu 21:1-9.

God did not sell His people, but let them go where they themselves wanted to go. Nonetheless, He has not given up His rights to His people. This is discussed in the following section (Deuteronomy 21:15-17).

Deuteronomy 28:31

The Captured Woman

This section (Deuteronomy 21:10-14) and the following section (Deuteronomy 21:15-17) both deal with marriage and the special relationship between husband and wife. In both sections the Bible presents the relationship between God and His people as a pattern for marriage relationship.

The first section is about the marriage between an Israelite man and a woman from a foreign people imprisoned from war. This cannot be a woman from the nations of Canaan (Deuteronomy 20:16-18), but from one of the nations outside of the land (Deuteronomy 20:15). By marrying her he becomes her husband instead of her master. In this way, the woman enters into the rights of a daughter of Israel. The man may not therefore just send her away if he is no longer pleased with her (cf. Exodus 21:8). God has allowed that someone sends away his wife. That is because of the hardness of man’s heart, for “from the beginning it has not been this way” (Matthew 19:7-8). He also binds to this consent various command for the protection of the woman.

Before the Israelite can take the captured woman to be his wife, various conditions must also be met. It should not be just an excitement of lust. When he comes home, she shall shave her head, trim her nails and remove her former clothes. Everything that has made her attractive in her previous state and has characterized her, must be disposed of.

The woman’s long hair indicates the place she has in creation in relation to the man (1 Corinthians 11:15). She indicates with it that she wants to be submissive and devoted to the man. If she cuts it off, she detaches herself from that place. For the captured woman, cutting her hair and trimming her nails denotes disavowal of her previous relationship status. She renews vows as it were, by letting them grow again in the new relationship into which she now has come. She may also mourn the previous relationship from which she was removed for a month. She is given time to grieve for what came before, in preparation for what is yet to come. That too is a gracious provision from God.

In the prophetic application, this section (Deuteronomy 21:10-14) precedes the previous section (Deuteronomy 21:1-9). As said, the relationship between God and Israel is compared with that of husband and wife (Ezekiel 16:1-14). In that relationship there is an engagement time, a time of detachment from the old state, here a month. This happened when God redeemed Israel from Egypt and accepted it as His people (Jeremiah 2:2).

A time comes, however, when God can no longer be pleased with her. In Deuteronomy 21:14, specific indication is not given as to the root cause of displeasure. In the break that has come between God and His people, there is no question or doubt. The root cause of God’s displeasure with her is entirely due to Israel’s behavior. He sent her away because of her unfaithfulness that culminated in the rejection of His Son, which is evident in the picture of Deu 21:1-9.

God did not sell His people, but let them go where they themselves wanted to go. Nonetheless, He has not given up His rights to His people. This is discussed in the following section (Deuteronomy 21:15-17).

Deuteronomy 28:32

The Right of the Firstborn

Having two women is not according to God’s thoughts. Yet God, through circumstances brought about by sin, can teach us something about the relationship He has with the two peoples to which He has committed Himself: Israel and the church. As the bond of marriage is inseparable and the relationship in marriage is that of love, the picture of marriage is apt to understand these relationships.

In the example we see a man who has two wives. One wife is loved by him, the other is unloved. Each of the wives has borne him sons. The right of the firstborn comes to the fore here. In such an instance, the man may not be led by his natural feelings. If the firstborn son is the son of the unloved wife, he must give him the right of the firstborn. He is entitled to the double potion of the inheritance. In this case, the man may not give that double portion to the son of the beloved.

When we apply this to the relationship God has with His earthly people, Israel, and His heavenly people, the church, we see the following. God had to reject His earthly people, as Deuteronomy 21:14 indicates. They have been given the place of the unloved (cf. Hosea 1:6; 8-9).

Following on from the rejection of His earthly people, another people took their place. This people are a people from the nations that are not God’s chosen. Now, however, they are accepted by Him to be His people (Romans 9:25). In so doing, God has established analogous relationships. The church is now God’s beloved.

That does not mean that God has rejected Israel forever. The firstborn is the son of the unloved and he gets the rights of the firstborn. God will indeed fulfil all the promises He has made to this people; they get their double part.

In Jacob and his two wives – Lea and Rachel – we see such an illustration. Jacob works for Rachel and gets Lea. After that he works for Rachel and gets her too. In a similar vein, the Lord Jesus came for Israel yet He received the church. But He will also have Israel, as Jacob received Rachel. Israel has the rights of the eldest. The people are now the unloved wife, but soon the people will again become the beloved wife and will have the rights that are in connection with the Firstborn, the Lord Jesus, Who was born from her.

The church is now connected with the Lord Jesus (2 Corinthians 11:2). Can He find His pleasure in us? God allows also for the Christian testimony to go its own way. On the whole, He no longer is pleased with it. Nevertheless God continues to recognize in that Christian testimony what this principle of first birth represents: in the midst of this Christian testimony is “the church of the firstborn” (Hebrews 12:23). God will never fail to acknowledge what He Himself has worked in it.

Deuteronomy 28:33

The Right of the Firstborn

Having two women is not according to God’s thoughts. Yet God, through circumstances brought about by sin, can teach us something about the relationship He has with the two peoples to which He has committed Himself: Israel and the church. As the bond of marriage is inseparable and the relationship in marriage is that of love, the picture of marriage is apt to understand these relationships.

In the example we see a man who has two wives. One wife is loved by him, the other is unloved. Each of the wives has borne him sons. The right of the firstborn comes to the fore here. In such an instance, the man may not be led by his natural feelings. If the firstborn son is the son of the unloved wife, he must give him the right of the firstborn. He is entitled to the double potion of the inheritance. In this case, the man may not give that double portion to the son of the beloved.

When we apply this to the relationship God has with His earthly people, Israel, and His heavenly people, the church, we see the following. God had to reject His earthly people, as Deuteronomy 21:14 indicates. They have been given the place of the unloved (cf. Hosea 1:6; 8-9).

Following on from the rejection of His earthly people, another people took their place. This people are a people from the nations that are not God’s chosen. Now, however, they are accepted by Him to be His people (Romans 9:25). In so doing, God has established analogous relationships. The church is now God’s beloved.

That does not mean that God has rejected Israel forever. The firstborn is the son of the unloved and he gets the rights of the firstborn. God will indeed fulfil all the promises He has made to this people; they get their double part.

In Jacob and his two wives – Lea and Rachel – we see such an illustration. Jacob works for Rachel and gets Lea. After that he works for Rachel and gets her too. In a similar vein, the Lord Jesus came for Israel yet He received the church. But He will also have Israel, as Jacob received Rachel. Israel has the rights of the eldest. The people are now the unloved wife, but soon the people will again become the beloved wife and will have the rights that are in connection with the Firstborn, the Lord Jesus, Who was born from her.

The church is now connected with the Lord Jesus (2 Corinthians 11:2). Can He find His pleasure in us? God allows also for the Christian testimony to go its own way. On the whole, He no longer is pleased with it. Nevertheless God continues to recognize in that Christian testimony what this principle of first birth represents: in the midst of this Christian testimony is “the church of the firstborn” (Hebrews 12:23). God will never fail to acknowledge what He Himself has worked in it.

Deuteronomy 28:34

The Right of the Firstborn

Having two women is not according to God’s thoughts. Yet God, through circumstances brought about by sin, can teach us something about the relationship He has with the two peoples to which He has committed Himself: Israel and the church. As the bond of marriage is inseparable and the relationship in marriage is that of love, the picture of marriage is apt to understand these relationships.

In the example we see a man who has two wives. One wife is loved by him, the other is unloved. Each of the wives has borne him sons. The right of the firstborn comes to the fore here. In such an instance, the man may not be led by his natural feelings. If the firstborn son is the son of the unloved wife, he must give him the right of the firstborn. He is entitled to the double potion of the inheritance. In this case, the man may not give that double portion to the son of the beloved.

When we apply this to the relationship God has with His earthly people, Israel, and His heavenly people, the church, we see the following. God had to reject His earthly people, as Deuteronomy 21:14 indicates. They have been given the place of the unloved (cf. Hosea 1:6; 8-9).

Following on from the rejection of His earthly people, another people took their place. This people are a people from the nations that are not God’s chosen. Now, however, they are accepted by Him to be His people (Romans 9:25). In so doing, God has established analogous relationships. The church is now God’s beloved.

That does not mean that God has rejected Israel forever. The firstborn is the son of the unloved and he gets the rights of the firstborn. God will indeed fulfil all the promises He has made to this people; they get their double part.

In Jacob and his two wives – Lea and Rachel – we see such an illustration. Jacob works for Rachel and gets Lea. After that he works for Rachel and gets her too. In a similar vein, the Lord Jesus came for Israel yet He received the church. But He will also have Israel, as Jacob received Rachel. Israel has the rights of the eldest. The people are now the unloved wife, but soon the people will again become the beloved wife and will have the rights that are in connection with the Firstborn, the Lord Jesus, Who was born from her.

The church is now connected with the Lord Jesus (2 Corinthians 11:2). Can He find His pleasure in us? God allows also for the Christian testimony to go its own way. On the whole, He no longer is pleased with it. Nevertheless God continues to recognize in that Christian testimony what this principle of first birth represents: in the midst of this Christian testimony is “the church of the firstborn” (Hebrews 12:23). God will never fail to acknowledge what He Himself has worked in it.

Deuteronomy 28:35

The Rebellious and Disobedient Son

Both with Israel and the church the important thing is a remnant. That remnant will repent and receive the blessing of the firstborn. The whole will have the character of “a stubborn and rebellious son”. They don’t want to obey and will be judged. As the parents have to do with the rebellious son, likewise God deals with stubborn confessors.

In this section it is about an extraordinary contempt for God’s commandment to honor the parents. All the men of the city must stone the rebellious son to death. This son is a picture of the wicked mass of the people who will die in judgment.

The remnant, which is miserable and poor, is reconciled, while the whole of the firstborn son once called out of Egypt by God (Exodus 4:22) will perish. The same applies to the church. Those who belong to the church bear the name ‘son’, but God cannot recognize them as such if they do not separate themselves from evil (2 Corinthians 6:17-18).

Deuteronomy 28:36

The Rebellious and Disobedient Son

Both with Israel and the church the important thing is a remnant. That remnant will repent and receive the blessing of the firstborn. The whole will have the character of “a stubborn and rebellious son”. They don’t want to obey and will be judged. As the parents have to do with the rebellious son, likewise God deals with stubborn confessors.

In this section it is about an extraordinary contempt for God’s commandment to honor the parents. All the men of the city must stone the rebellious son to death. This son is a picture of the wicked mass of the people who will die in judgment.

The remnant, which is miserable and poor, is reconciled, while the whole of the firstborn son once called out of Egypt by God (Exodus 4:22) will perish. The same applies to the church. Those who belong to the church bear the name ‘son’, but God cannot recognize them as such if they do not separate themselves from evil (2 Corinthians 6:17-18).

Deuteronomy 28:37

The Rebellious and Disobedient Son

Both with Israel and the church the important thing is a remnant. That remnant will repent and receive the blessing of the firstborn. The whole will have the character of “a stubborn and rebellious son”. They don’t want to obey and will be judged. As the parents have to do with the rebellious son, likewise God deals with stubborn confessors.

In this section it is about an extraordinary contempt for God’s commandment to honor the parents. All the men of the city must stone the rebellious son to death. This son is a picture of the wicked mass of the people who will die in judgment.

The remnant, which is miserable and poor, is reconciled, while the whole of the firstborn son once called out of Egypt by God (Exodus 4:22) will perish. The same applies to the church. Those who belong to the church bear the name ‘son’, but God cannot recognize them as such if they do not separate themselves from evil (2 Corinthians 6:17-18).

Deuteronomy 28:38

The Rebellious and Disobedient Son

Both with Israel and the church the important thing is a remnant. That remnant will repent and receive the blessing of the firstborn. The whole will have the character of “a stubborn and rebellious son”. They don’t want to obey and will be judged. As the parents have to do with the rebellious son, likewise God deals with stubborn confessors.

In this section it is about an extraordinary contempt for God’s commandment to honor the parents. All the men of the city must stone the rebellious son to death. This son is a picture of the wicked mass of the people who will die in judgment.

The remnant, which is miserable and poor, is reconciled, while the whole of the firstborn son once called out of Egypt by God (Exodus 4:22) will perish. The same applies to the church. Those who belong to the church bear the name ‘son’, but God cannot recognize them as such if they do not separate themselves from evil (2 Corinthians 6:17-18).

Deuteronomy 28:39

Burial of a Hanged Person

In these verses we have a third aspect of the cross of Calvary: the death of the Lord Jesus as the Accursed, “for it is written, “Cursed is everyone who hangs on a tree”” (Galatians 3:13). The cross reveals: 1. The guilt of mankind, because he brought Him to the cross (Deuteronomy 21:1-9). 2. God’s grace toward mankind (Deuteronomy 21:10-13). 3. That God must renounce Him when He makes Him a curse (Deuteronomy 21:22-23).

The remnant has earned nothing. They exist as “a remnant according to [God’s] gracious choice” (Romans 10:5). In itself it is nothing better than the wicked mass. It owes everything to Him Who has become a curse. They will look on Him “Whom they have pierced” (Zechariah 12:10) and that is their salvation.

Deuteronomy 21:23 prescribes that a hanged person must be buried. This also happened to the Lord Jesus. The spiritual application of this to us is important. Our old man must be buried. We testify of this in baptism (Romans 6:4a). We must constantly take this into account throughout our lives. The question is: Do we make true what we confessed in baptism? Nothing more of the old man should become visible in our lives (Romans 6:6). God no longer wants to see anything of the curse. The grave is locked above us and nothing more of our old life should be visible.

God wants to see in our lives the new, that we walk in newness of life (Romans 6:4b). God has more pleasure in us if we behave as true firstborn sons, which is the case if we would understand more of the curse that God has pronounced on, and exercised upon the Lord Jesus.

Deuteronomy 28:40

Burial of a Hanged Person

In these verses we have a third aspect of the cross of Calvary: the death of the Lord Jesus as the Accursed, “for it is written, “Cursed is everyone who hangs on a tree”” (Galatians 3:13). The cross reveals: 1. The guilt of mankind, because he brought Him to the cross (Deuteronomy 21:1-9). 2. God’s grace toward mankind (Deuteronomy 21:10-13). 3. That God must renounce Him when He makes Him a curse (Deuteronomy 21:22-23).

The remnant has earned nothing. They exist as “a remnant according to [God’s] gracious choice” (Romans 10:5). In itself it is nothing better than the wicked mass. It owes everything to Him Who has become a curse. They will look on Him “Whom they have pierced” (Zechariah 12:10) and that is their salvation.

Deuteronomy 21:23 prescribes that a hanged person must be buried. This also happened to the Lord Jesus. The spiritual application of this to us is important. Our old man must be buried. We testify of this in baptism (Romans 6:4a). We must constantly take this into account throughout our lives. The question is: Do we make true what we confessed in baptism? Nothing more of the old man should become visible in our lives (Romans 6:6). God no longer wants to see anything of the curse. The grave is locked above us and nothing more of our old life should be visible.

God wants to see in our lives the new, that we walk in newness of life (Romans 6:4b). God has more pleasure in us if we behave as true firstborn sons, which is the case if we would understand more of the curse that God has pronounced on, and exercised upon the Lord Jesus.

Deuteronomy 28:42

Introduction

This chapter concludes a section of the book that started in Deuteronomy 12. Deuteronomy 12-22 are an elaboration of the commandments God has given on the stone tablets. In the section of Deuteronomy 12:1-16:18 we see explicated the commandments of the first tablet that govern the relationship between God and man. The second tablet is about the relationship between man and his neighbor. This can be seen in the section of Deuteronomy 16:18-22:30.

Caring for the Property of Others

Here we see the opposite of “you shall not steal”, namely that we must see to it that our countryman or [literally:] brother does not lose anything. What applies in the case of an enemy (Exodus 23:4), applies all the more to a brother. For us, the literal meaning of the ten commandments and its effect is not the first meaning, but the spiritual meaning.

Three times in these verses we read about the need to pay attention to the care of a brother’s property. Not bringing back something our brother has lost, after having witnessed said loss occurring, is the same as stealing. We have a responsibility to bring it back. It is an act according to the principle of Matthew 7 (Matthew 7:12), with the difference here being that the starting point is not ourselves, but our brother. There is no self-interest present. Everything speaks of the care for the fellow brother or sister (cf. Philippians 2:21) and not the most advantageous personal position.

A brother who has lost an ox or a sheep, has less to sacrifice. We can apply that to a brother who has lost his gratitude. He no longer has a view of the blessing in the heavenly places and sees only his entanglements in earthly worries. We may give him back his gratitude for the wonderful works of the Lord Jesus. We do this by talking to him about it.

Many Christians have lost sight of the heavenly blessings. These are blessings that are connected with the glorified Man in heaven and the indwelling of the Holy Spirit in the church. Many are – spiritually speaking – far removed from the place where the Lord Jesus is in the midst. They do not know that place of separation. If we meet them, we can give this back to them.

If they are too far away, we can keep it at home, as a picture of the local church. When they come into the house, when they find it after they have searched for it, they get those blessings back. These are their own and actual blessings. Those who look for it will find it again.

The donkey is a pack animal and represents here the service to Christ. The donkey that has been lost speaks of the fact that the service for Christ is no longer performed. This may be the result, for example, of an overly busy job in society or of giving priority to all kinds of earthly things over serving Christ. In so doing, sometimes others must exert themselves more for the kingdom of God than would be otherwise necessary. Returning the donkey suggests that someone is given a new view of his call and commitment to service.

The garment speaks of the comportment that people see of us. Christian comportment can be subject to loss. The garment also represents our Christian standing. Hence we are clothed with garments of salvation, and a robe of righteousness (Isaiah 61:10). Many do not know their Christian standing or comportment in Christ Jesus. We can tell them about it or wait for the right opportunity to do so.

In Deuteronomy 22:4, donkey and ox are both a picture of service (Deuteronomy 22:10). A person who wants to do a service for Christ can be so weighed down by it that he succumbs and gives up. If we see that, we should not impose any more burdens on him. It is important to encourage him and to help him to stand up.

Deuteronomy 28:43

Introduction

This chapter concludes a section of the book that started in Deuteronomy 12. Deuteronomy 12-22 are an elaboration of the commandments God has given on the stone tablets. In the section of Deuteronomy 12:1-16:18 we see explicated the commandments of the first tablet that govern the relationship between God and man. The second tablet is about the relationship between man and his neighbor. This can be seen in the section of Deuteronomy 16:18-22:30.

Caring for the Property of Others

Here we see the opposite of “you shall not steal”, namely that we must see to it that our countryman or [literally:] brother does not lose anything. What applies in the case of an enemy (Exodus 23:4), applies all the more to a brother. For us, the literal meaning of the ten commandments and its effect is not the first meaning, but the spiritual meaning.

Three times in these verses we read about the need to pay attention to the care of a brother’s property. Not bringing back something our brother has lost, after having witnessed said loss occurring, is the same as stealing. We have a responsibility to bring it back. It is an act according to the principle of Matthew 7 (Matthew 7:12), with the difference here being that the starting point is not ourselves, but our brother. There is no self-interest present. Everything speaks of the care for the fellow brother or sister (cf. Philippians 2:21) and not the most advantageous personal position.

A brother who has lost an ox or a sheep, has less to sacrifice. We can apply that to a brother who has lost his gratitude. He no longer has a view of the blessing in the heavenly places and sees only his entanglements in earthly worries. We may give him back his gratitude for the wonderful works of the Lord Jesus. We do this by talking to him about it.

Many Christians have lost sight of the heavenly blessings. These are blessings that are connected with the glorified Man in heaven and the indwelling of the Holy Spirit in the church. Many are – spiritually speaking – far removed from the place where the Lord Jesus is in the midst. They do not know that place of separation. If we meet them, we can give this back to them.

If they are too far away, we can keep it at home, as a picture of the local church. When they come into the house, when they find it after they have searched for it, they get those blessings back. These are their own and actual blessings. Those who look for it will find it again.

The donkey is a pack animal and represents here the service to Christ. The donkey that has been lost speaks of the fact that the service for Christ is no longer performed. This may be the result, for example, of an overly busy job in society or of giving priority to all kinds of earthly things over serving Christ. In so doing, sometimes others must exert themselves more for the kingdom of God than would be otherwise necessary. Returning the donkey suggests that someone is given a new view of his call and commitment to service.

The garment speaks of the comportment that people see of us. Christian comportment can be subject to loss. The garment also represents our Christian standing. Hence we are clothed with garments of salvation, and a robe of righteousness (Isaiah 61:10). Many do not know their Christian standing or comportment in Christ Jesus. We can tell them about it or wait for the right opportunity to do so.

In Deuteronomy 22:4, donkey and ox are both a picture of service (Deuteronomy 22:10). A person who wants to do a service for Christ can be so weighed down by it that he succumbs and gives up. If we see that, we should not impose any more burdens on him. It is important to encourage him and to help him to stand up.

Deuteronomy 28:44

Introduction

This chapter concludes a section of the book that started in Deuteronomy 12. Deuteronomy 12-22 are an elaboration of the commandments God has given on the stone tablets. In the section of Deuteronomy 12:1-16:18 we see explicated the commandments of the first tablet that govern the relationship between God and man. The second tablet is about the relationship between man and his neighbor. This can be seen in the section of Deuteronomy 16:18-22:30.

Caring for the Property of Others

Here we see the opposite of “you shall not steal”, namely that we must see to it that our countryman or [literally:] brother does not lose anything. What applies in the case of an enemy (Exodus 23:4), applies all the more to a brother. For us, the literal meaning of the ten commandments and its effect is not the first meaning, but the spiritual meaning.

Three times in these verses we read about the need to pay attention to the care of a brother’s property. Not bringing back something our brother has lost, after having witnessed said loss occurring, is the same as stealing. We have a responsibility to bring it back. It is an act according to the principle of Matthew 7 (Matthew 7:12), with the difference here being that the starting point is not ourselves, but our brother. There is no self-interest present. Everything speaks of the care for the fellow brother or sister (cf. Philippians 2:21) and not the most advantageous personal position.

A brother who has lost an ox or a sheep, has less to sacrifice. We can apply that to a brother who has lost his gratitude. He no longer has a view of the blessing in the heavenly places and sees only his entanglements in earthly worries. We may give him back his gratitude for the wonderful works of the Lord Jesus. We do this by talking to him about it.

Many Christians have lost sight of the heavenly blessings. These are blessings that are connected with the glorified Man in heaven and the indwelling of the Holy Spirit in the church. Many are – spiritually speaking – far removed from the place where the Lord Jesus is in the midst. They do not know that place of separation. If we meet them, we can give this back to them.

If they are too far away, we can keep it at home, as a picture of the local church. When they come into the house, when they find it after they have searched for it, they get those blessings back. These are their own and actual blessings. Those who look for it will find it again.

The donkey is a pack animal and represents here the service to Christ. The donkey that has been lost speaks of the fact that the service for Christ is no longer performed. This may be the result, for example, of an overly busy job in society or of giving priority to all kinds of earthly things over serving Christ. In so doing, sometimes others must exert themselves more for the kingdom of God than would be otherwise necessary. Returning the donkey suggests that someone is given a new view of his call and commitment to service.

The garment speaks of the comportment that people see of us. Christian comportment can be subject to loss. The garment also represents our Christian standing. Hence we are clothed with garments of salvation, and a robe of righteousness (Isaiah 61:10). Many do not know their Christian standing or comportment in Christ Jesus. We can tell them about it or wait for the right opportunity to do so.

In Deuteronomy 22:4, donkey and ox are both a picture of service (Deuteronomy 22:10). A person who wants to do a service for Christ can be so weighed down by it that he succumbs and gives up. If we see that, we should not impose any more burdens on him. It is important to encourage him and to help him to stand up.

Deuteronomy 28:45

Introduction

This chapter concludes a section of the book that started in Deuteronomy 12. Deuteronomy 12-22 are an elaboration of the commandments God has given on the stone tablets. In the section of Deuteronomy 12:1-16:18 we see explicated the commandments of the first tablet that govern the relationship between God and man. The second tablet is about the relationship between man and his neighbor. This can be seen in the section of Deuteronomy 16:18-22:30.

Caring for the Property of Others

Here we see the opposite of “you shall not steal”, namely that we must see to it that our countryman or [literally:] brother does not lose anything. What applies in the case of an enemy (Exodus 23:4), applies all the more to a brother. For us, the literal meaning of the ten commandments and its effect is not the first meaning, but the spiritual meaning.

Three times in these verses we read about the need to pay attention to the care of a brother’s property. Not bringing back something our brother has lost, after having witnessed said loss occurring, is the same as stealing. We have a responsibility to bring it back. It is an act according to the principle of Matthew 7 (Matthew 7:12), with the difference here being that the starting point is not ourselves, but our brother. There is no self-interest present. Everything speaks of the care for the fellow brother or sister (cf. Philippians 2:21) and not the most advantageous personal position.

A brother who has lost an ox or a sheep, has less to sacrifice. We can apply that to a brother who has lost his gratitude. He no longer has a view of the blessing in the heavenly places and sees only his entanglements in earthly worries. We may give him back his gratitude for the wonderful works of the Lord Jesus. We do this by talking to him about it.

Many Christians have lost sight of the heavenly blessings. These are blessings that are connected with the glorified Man in heaven and the indwelling of the Holy Spirit in the church. Many are – spiritually speaking – far removed from the place where the Lord Jesus is in the midst. They do not know that place of separation. If we meet them, we can give this back to them.

If they are too far away, we can keep it at home, as a picture of the local church. When they come into the house, when they find it after they have searched for it, they get those blessings back. These are their own and actual blessings. Those who look for it will find it again.

The donkey is a pack animal and represents here the service to Christ. The donkey that has been lost speaks of the fact that the service for Christ is no longer performed. This may be the result, for example, of an overly busy job in society or of giving priority to all kinds of earthly things over serving Christ. In so doing, sometimes others must exert themselves more for the kingdom of God than would be otherwise necessary. Returning the donkey suggests that someone is given a new view of his call and commitment to service.

The garment speaks of the comportment that people see of us. Christian comportment can be subject to loss. The garment also represents our Christian standing. Hence we are clothed with garments of salvation, and a robe of righteousness (Isaiah 61:10). Many do not know their Christian standing or comportment in Christ Jesus. We can tell them about it or wait for the right opportunity to do so.

In Deuteronomy 22:4, donkey and ox are both a picture of service (Deuteronomy 22:10). A person who wants to do a service for Christ can be so weighed down by it that he succumbs and gives up. If we see that, we should not impose any more burdens on him. It is important to encourage him and to help him to stand up.

Deuteronomy 28:46

Dress Code

In Deuteronomy 22:5-12 it is about the natural aspects of our existence. The first aspect is the distinction between man and woman. God wants this to be visible in the position both occupy and in the behavior of both, of which clothing speaks. It is about public manifestation, of the behavior perceived by others.

It is true that in Christ “there is neither male nor female” (Galatians 3:28). That concerns the position in Christ before God. Here it is about the behavior in the world, about the order of creation of God. This is also what the believers have to deal with: “But I want you to understand that Christ is the head of every man, and the man is the head of a woman” (1 Corinthians 11:3).

It is an abomination to God if the distinction in manifestation vanishes outwardly. Everyone has been given his and her special place by God. One is not allowed to take the place God has given to the other. It is about the complete assemblage that belongs to the man or woman and is put on by the other person. This change of role is an abomination to God.

God wants the difference in behavior between men and women to be taken into account in His house. In the rules of conduct He has given for His house (1 Timothy 3:15), this difference is clearly expressed: “Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension. Likewise, [I want] women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, but rather by means of good works, as is proper for women making a claim to godliness. A woman must quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. For it was Adam who was first created, [and] then Eve.

And [it was] not Adam [who] was deceived, but the woman being deceived, fell into transgression” (1 Timothy 2:8-14). The pursuit of emancipation in the world, which has also nestled itself in Christianity, does not change these indications.

Deuteronomy 28:47

Nest with Mother and Young or Eggs

By the addition “that it may be well with you and that you may prolong your days”, there is a connection between this regulation and the fifth commandment, that of honoring father and mother. A similar addition is given to the fifth commandment (Deuteronomy 5:16). In the application we can see the relationship between the elderly and the young in the church. There are fathers, young men and little children (1 John 2:13). Older and younger believers are brothers of each other, but there is also a distinction in spiritual growth.

In this regulation we can learn something from motherly feelings. God knows motherly affections: “As one whom his mother comforts, so I will comfort you; and you will be comforted in Jerusalem” (Isaiah 66:13). The apostle Paul and his associates also have these: “But we proved to be gentle among you, as a nursing [mother] tenderly cares for her own children” (1 Thessalonians 2:7). In the church, these motherly feelings should not be absent. God’s intention is that motherly feelings should be able to express themselves freely and that the fruit of motherly feelings should be enjoyed. This promotes the quality and duration of life in the land.

Deuteronomy 28:48

Nest with Mother and Young or Eggs

By the addition “that it may be well with you and that you may prolong your days”, there is a connection between this regulation and the fifth commandment, that of honoring father and mother. A similar addition is given to the fifth commandment (Deuteronomy 5:16). In the application we can see the relationship between the elderly and the young in the church. There are fathers, young men and little children (1 John 2:13). Older and younger believers are brothers of each other, but there is also a distinction in spiritual growth.

In this regulation we can learn something from motherly feelings. God knows motherly affections: “As one whom his mother comforts, so I will comfort you; and you will be comforted in Jerusalem” (Isaiah 66:13). The apostle Paul and his associates also have these: “But we proved to be gentle among you, as a nursing [mother] tenderly cares for her own children” (1 Thessalonians 2:7). In the church, these motherly feelings should not be absent. God’s intention is that motherly feelings should be able to express themselves freely and that the fruit of motherly feelings should be enjoyed. This promotes the quality and duration of life in the land.

Deuteronomy 28:49

A Parapet for the Roof

When building a new house, attention should be paid to the safety of those who come into that house. The builder must carefully consider others’ wellbeing. He has to make sure that residents and visitors of the house do not get killed by accident.

Motherly feelings should not be at the expense of safety. The construction of a parapet on the roof of the house – an elevated part around the roof, a safety wall, to prevent anyone from falling off the roof – is also an activity that comes from the care of a mother. We can apply that to spiritual activity in teaching believers about their behavior in the house of God. It can be about believers newly arrived at a local church. It may also involve establishing a new local church.

Consideration must be given in that situation to believers that they do not fall or stumble. Paul exhorts us not to become a stumbling block, that is to say to do nothing that tempts another to sin (1 Corinthians 8:9). He also applies this to himself (1 Corinthians 8:13). Having such a mindset ensures the wellbeing of the other person, these are affections in which the other person is central.

Deuteronomy 28:50

What Shall Not Go Together

These verses deal with the prohibition of mixing things that should not be mixed. Three things are mentioned: 1. the vineyard, which speaks of joy, 2. plowing with an ox and a donkey together, which speaks of the service to the Lord, 3. a garment of a material mixed of wool and linen together, which speaks of behavior. Here we find pictures of what Paul says in the second letter to the Corinthians: “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? Or what agreement has the temple of God with idols?” (2 Corinthians 6:14-16).

The sowing has to do with the sowing of the Word of God. “The seed is the Word of God” (Luke 8:11). That must be pure and only God’s Word and must not be mixed with some word of men. The preaching of the Word must be balanced. For example, both God’s love and God’s holiness must be spoken of. A one-sided preaching with all emphasis only on God’s holiness or only on God’s love is wrongful seed sowing.

It is wrong seed, for example, if Christians are told to bear political responsibility. We should not, on the one hand, teach the corruption of the flesh and, on the other, point to means that are in fact tantamount to restoring the flesh.

Here it is about the seed for a vineyard. We see in this the picture that a right, balanced preaching of the Word will promote the joy of fellowship with God and the Lord Jesus, the Father and the Son, “so that our joy may be made complete” (1 John 1:4). To know this true joy, only good and unmixed seed, that is “the living and enduring word of God” (1 Peter 1:23), must be sown.

If two varieties of seed are sown, the increase of the vineyard will become defiled. The increase must be excluded from consumption and is a loss. The expected ‘joy’ is not that in which God can share.

It is forbidden to plow with an ox and a donkey together. This represents doing a work together for the Lord. An ox is a clean animal and a donkey is an unclean animal. Its application we see in the above mentioned word of Paul in 2 Corinthians 6 (2 Corinthians 6:14). A believer cannot do a work for the Lord together with an unbeliever.

Wool and linen shall not be used together for the purpose of making one garment out of them (cf. Leviticus 19:19; Zephaniah 1:8). Wool is good and linen is good, but not to be mixed together. Linen has to do with the service in the sanctuary. We see this in the linen in the curtains and court of the tabernacle and the linen clothes of the priests (Exodus 26:9; Exodus 28:4b-5). However, there is no room for wool in this service (Ezekiel 44:17).

Wool reflects the natural warmth of the animal. Natural feelings are not wrong. They have their own place. But they must be put aside in what has to do with the sanctuary. There the service must be done according to what Scripture says about it and not according to human feelings. It is not about a service that makes us feel comfortable, but that with which God is comfortable toward. This is fulfilled if we follow the instructions of His Word.

Deuteronomy 28:51

What Shall Not Go Together

These verses deal with the prohibition of mixing things that should not be mixed. Three things are mentioned: 1. the vineyard, which speaks of joy, 2. plowing with an ox and a donkey together, which speaks of the service to the Lord, 3. a garment of a material mixed of wool and linen together, which speaks of behavior. Here we find pictures of what Paul says in the second letter to the Corinthians: “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? Or what agreement has the temple of God with idols?” (2 Corinthians 6:14-16).

The sowing has to do with the sowing of the Word of God. “The seed is the Word of God” (Luke 8:11). That must be pure and only God’s Word and must not be mixed with some word of men. The preaching of the Word must be balanced. For example, both God’s love and God’s holiness must be spoken of. A one-sided preaching with all emphasis only on God’s holiness or only on God’s love is wrongful seed sowing.

It is wrong seed, for example, if Christians are told to bear political responsibility. We should not, on the one hand, teach the corruption of the flesh and, on the other, point to means that are in fact tantamount to restoring the flesh.

Here it is about the seed for a vineyard. We see in this the picture that a right, balanced preaching of the Word will promote the joy of fellowship with God and the Lord Jesus, the Father and the Son, “so that our joy may be made complete” (1 John 1:4). To know this true joy, only good and unmixed seed, that is “the living and enduring word of God” (1 Peter 1:23), must be sown.

If two varieties of seed are sown, the increase of the vineyard will become defiled. The increase must be excluded from consumption and is a loss. The expected ‘joy’ is not that in which God can share.

It is forbidden to plow with an ox and a donkey together. This represents doing a work together for the Lord. An ox is a clean animal and a donkey is an unclean animal. Its application we see in the above mentioned word of Paul in 2 Corinthians 6 (2 Corinthians 6:14). A believer cannot do a work for the Lord together with an unbeliever.

Wool and linen shall not be used together for the purpose of making one garment out of them (cf. Leviticus 19:19; Zephaniah 1:8). Wool is good and linen is good, but not to be mixed together. Linen has to do with the service in the sanctuary. We see this in the linen in the curtains and court of the tabernacle and the linen clothes of the priests (Exodus 26:9; Exodus 28:4b-5). However, there is no room for wool in this service (Ezekiel 44:17).

Wool reflects the natural warmth of the animal. Natural feelings are not wrong. They have their own place. But they must be put aside in what has to do with the sanctuary. There the service must be done according to what Scripture says about it and not according to human feelings. It is not about a service that makes us feel comfortable, but that with which God is comfortable toward. This is fulfilled if we follow the instructions of His Word.

Deuteronomy 28:52

What Shall Not Go Together

These verses deal with the prohibition of mixing things that should not be mixed. Three things are mentioned: 1. the vineyard, which speaks of joy, 2. plowing with an ox and a donkey together, which speaks of the service to the Lord, 3. a garment of a material mixed of wool and linen together, which speaks of behavior. Here we find pictures of what Paul says in the second letter to the Corinthians: “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? Or what agreement has the temple of God with idols?” (2 Corinthians 6:14-16).

The sowing has to do with the sowing of the Word of God. “The seed is the Word of God” (Luke 8:11). That must be pure and only God’s Word and must not be mixed with some word of men. The preaching of the Word must be balanced. For example, both God’s love and God’s holiness must be spoken of. A one-sided preaching with all emphasis only on God’s holiness or only on God’s love is wrongful seed sowing.

It is wrong seed, for example, if Christians are told to bear political responsibility. We should not, on the one hand, teach the corruption of the flesh and, on the other, point to means that are in fact tantamount to restoring the flesh.

Here it is about the seed for a vineyard. We see in this the picture that a right, balanced preaching of the Word will promote the joy of fellowship with God and the Lord Jesus, the Father and the Son, “so that our joy may be made complete” (1 John 1:4). To know this true joy, only good and unmixed seed, that is “the living and enduring word of God” (1 Peter 1:23), must be sown.

If two varieties of seed are sown, the increase of the vineyard will become defiled. The increase must be excluded from consumption and is a loss. The expected ‘joy’ is not that in which God can share.

It is forbidden to plow with an ox and a donkey together. This represents doing a work together for the Lord. An ox is a clean animal and a donkey is an unclean animal. Its application we see in the above mentioned word of Paul in 2 Corinthians 6 (2 Corinthians 6:14). A believer cannot do a work for the Lord together with an unbeliever.

Wool and linen shall not be used together for the purpose of making one garment out of them (cf. Leviticus 19:19; Zephaniah 1:8). Wool is good and linen is good, but not to be mixed together. Linen has to do with the service in the sanctuary. We see this in the linen in the curtains and court of the tabernacle and the linen clothes of the priests (Exodus 26:9; Exodus 28:4b-5). However, there is no room for wool in this service (Ezekiel 44:17).

Wool reflects the natural warmth of the animal. Natural feelings are not wrong. They have their own place. But they must be put aside in what has to do with the sanctuary. There the service must be done according to what Scripture says about it and not according to human feelings. It is not about a service that makes us feel comfortable, but that with which God is comfortable toward. This is fulfilled if we follow the instructions of His Word.

Deuteronomy 28:53

Tassels on the Corners of the Garment

The four corners of the garment are related to our entire conduct in all contacts to produce spiritual fruit therein. Here there is no question of a cord of blue (Numbers 15:38), for the precepts in this book refer to the land and not to the wilderness. We are not in the wilderness anymore; we are in the land. Spiritually speaking, therefore, we do not need the memory of heaven, the cord of blue. If we are heavenly minded, this is reflected in all our actions.

Deuteronomy 28:54

Accusation of Not Being a Virgin

The marriage relationship provides vital evidence as to our required conduct with regard to heavenly things. The situations Moses presents here are all deviations from God’s blueprint for marriage. They show what man is capable of in the most intimate relationship. The marriage relationship is a picture of the connection between God and His earthly people Israel, and also of the connection between the Lord Jesus and the church, the heavenly people.

There are practical and spiritual lessons to be learned for us personally and for the church. In Deuteronomy 22:13 it becomes immediately clear what the order is: first marry and only then sexual intercourse. Marital intercourse can only exist after husband and wife are “joined in holy matrimony”. All sexual intercourse outside of a marriage coupling is fornication.

In Deuteronomy 22:13-21 the case occurs of a man who develops an aversion toward his wife. He accuses her of previous fellowship with another man. The accusation may be false. This will become clear when the girl’s parents can provide the evidence of her innocence. In that case, the man is disciplined, has to pay a fine and may never send her away.

If the accusation turns out to be true, the girl must be stoned in front of the doorway of her father’s house. Until her marriage she is attached to her father’s house. She therefore committed this shameful act in connection with her father’s house. The fact that the death penalty must be carried out in order to eliminate evil from the midst of Israel shows how seriously God takes this shameful act.

The prescription in these verses is a protection against false accusation by the man. The prescription mitigates against a man dealing arbitrarily with his wife. With such regulation, he will be careful not to falsely accuse his wife.

We can apply these verses to the relationship between God and His people. It is a question of making manifest whether His people are faithful to Him or unfaithful. For God this is not a question. Of course, His knowledge is perfect. For Him, there is no need for such a search. And He certainly does not act arbitrarily.

The question is whether our spiritual parents – not we ourselves – can provide the proofs of our loyalty to God or not. If we have surrendered to things that are not connected with Christ, the proofs of our ‘virginity’ cannot be provided. The opposite will be the case. Unfaithfulness is in connection with our past life, without God and without Christ. This should be recognized and judged as such. Virginity represents a principle that applies to every believer. It means that there is no fellowship with persons or teachings who are not in fellowship with Christ (Revelation 14:4; 2 Corinthians 11:2-3).

Christ will soon tell the false church that it she not virginal. The false Christian church, the great Babylon, the roman catholic church, which pretends to be the bride of Christ, is called “the great whore” and “the mother of the whores” (Revelation 17:1; 5). The false accusations against those who wish to be faithful to the Lord will then turn out to be unfounded. Proof will be provided.

Deuteronomy 28:55

Accusation of Not Being a Virgin

The marriage relationship provides vital evidence as to our required conduct with regard to heavenly things. The situations Moses presents here are all deviations from God’s blueprint for marriage. They show what man is capable of in the most intimate relationship. The marriage relationship is a picture of the connection between God and His earthly people Israel, and also of the connection between the Lord Jesus and the church, the heavenly people.

There are practical and spiritual lessons to be learned for us personally and for the church. In Deuteronomy 22:13 it becomes immediately clear what the order is: first marry and only then sexual intercourse. Marital intercourse can only exist after husband and wife are “joined in holy matrimony”. All sexual intercourse outside of a marriage coupling is fornication.

In Deuteronomy 22:13-21 the case occurs of a man who develops an aversion toward his wife. He accuses her of previous fellowship with another man. The accusation may be false. This will become clear when the girl’s parents can provide the evidence of her innocence. In that case, the man is disciplined, has to pay a fine and may never send her away.

If the accusation turns out to be true, the girl must be stoned in front of the doorway of her father’s house. Until her marriage she is attached to her father’s house. She therefore committed this shameful act in connection with her father’s house. The fact that the death penalty must be carried out in order to eliminate evil from the midst of Israel shows how seriously God takes this shameful act.

The prescription in these verses is a protection against false accusation by the man. The prescription mitigates against a man dealing arbitrarily with his wife. With such regulation, he will be careful not to falsely accuse his wife.

We can apply these verses to the relationship between God and His people. It is a question of making manifest whether His people are faithful to Him or unfaithful. For God this is not a question. Of course, His knowledge is perfect. For Him, there is no need for such a search. And He certainly does not act arbitrarily.

The question is whether our spiritual parents – not we ourselves – can provide the proofs of our loyalty to God or not. If we have surrendered to things that are not connected with Christ, the proofs of our ‘virginity’ cannot be provided. The opposite will be the case. Unfaithfulness is in connection with our past life, without God and without Christ. This should be recognized and judged as such. Virginity represents a principle that applies to every believer. It means that there is no fellowship with persons or teachings who are not in fellowship with Christ (Revelation 14:4; 2 Corinthians 11:2-3).

Christ will soon tell the false church that it she not virginal. The false Christian church, the great Babylon, the roman catholic church, which pretends to be the bride of Christ, is called “the great whore” and “the mother of the whores” (Revelation 17:1; 5). The false accusations against those who wish to be faithful to the Lord will then turn out to be unfounded. Proof will be provided.

Deuteronomy 28:56

Accusation of Not Being a Virgin

The marriage relationship provides vital evidence as to our required conduct with regard to heavenly things. The situations Moses presents here are all deviations from God’s blueprint for marriage. They show what man is capable of in the most intimate relationship. The marriage relationship is a picture of the connection between God and His earthly people Israel, and also of the connection between the Lord Jesus and the church, the heavenly people.

There are practical and spiritual lessons to be learned for us personally and for the church. In Deuteronomy 22:13 it becomes immediately clear what the order is: first marry and only then sexual intercourse. Marital intercourse can only exist after husband and wife are “joined in holy matrimony”. All sexual intercourse outside of a marriage coupling is fornication.

In Deuteronomy 22:13-21 the case occurs of a man who develops an aversion toward his wife. He accuses her of previous fellowship with another man. The accusation may be false. This will become clear when the girl’s parents can provide the evidence of her innocence. In that case, the man is disciplined, has to pay a fine and may never send her away.

If the accusation turns out to be true, the girl must be stoned in front of the doorway of her father’s house. Until her marriage she is attached to her father’s house. She therefore committed this shameful act in connection with her father’s house. The fact that the death penalty must be carried out in order to eliminate evil from the midst of Israel shows how seriously God takes this shameful act.

The prescription in these verses is a protection against false accusation by the man. The prescription mitigates against a man dealing arbitrarily with his wife. With such regulation, he will be careful not to falsely accuse his wife.

We can apply these verses to the relationship between God and His people. It is a question of making manifest whether His people are faithful to Him or unfaithful. For God this is not a question. Of course, His knowledge is perfect. For Him, there is no need for such a search. And He certainly does not act arbitrarily.

The question is whether our spiritual parents – not we ourselves – can provide the proofs of our loyalty to God or not. If we have surrendered to things that are not connected with Christ, the proofs of our ‘virginity’ cannot be provided. The opposite will be the case. Unfaithfulness is in connection with our past life, without God and without Christ. This should be recognized and judged as such. Virginity represents a principle that applies to every believer. It means that there is no fellowship with persons or teachings who are not in fellowship with Christ (Revelation 14:4; 2 Corinthians 11:2-3).

Christ will soon tell the false church that it she not virginal. The false Christian church, the great Babylon, the roman catholic church, which pretends to be the bride of Christ, is called “the great whore” and “the mother of the whores” (Revelation 17:1; 5). The false accusations against those who wish to be faithful to the Lord will then turn out to be unfounded. Proof will be provided.

Deuteronomy 28:57

Accusation of Not Being a Virgin

The marriage relationship provides vital evidence as to our required conduct with regard to heavenly things. The situations Moses presents here are all deviations from God’s blueprint for marriage. They show what man is capable of in the most intimate relationship. The marriage relationship is a picture of the connection between God and His earthly people Israel, and also of the connection between the Lord Jesus and the church, the heavenly people.

There are practical and spiritual lessons to be learned for us personally and for the church. In Deuteronomy 22:13 it becomes immediately clear what the order is: first marry and only then sexual intercourse. Marital intercourse can only exist after husband and wife are “joined in holy matrimony”. All sexual intercourse outside of a marriage coupling is fornication.

In Deuteronomy 22:13-21 the case occurs of a man who develops an aversion toward his wife. He accuses her of previous fellowship with another man. The accusation may be false. This will become clear when the girl’s parents can provide the evidence of her innocence. In that case, the man is disciplined, has to pay a fine and may never send her away.

If the accusation turns out to be true, the girl must be stoned in front of the doorway of her father’s house. Until her marriage she is attached to her father’s house. She therefore committed this shameful act in connection with her father’s house. The fact that the death penalty must be carried out in order to eliminate evil from the midst of Israel shows how seriously God takes this shameful act.

The prescription in these verses is a protection against false accusation by the man. The prescription mitigates against a man dealing arbitrarily with his wife. With such regulation, he will be careful not to falsely accuse his wife.

We can apply these verses to the relationship between God and His people. It is a question of making manifest whether His people are faithful to Him or unfaithful. For God this is not a question. Of course, His knowledge is perfect. For Him, there is no need for such a search. And He certainly does not act arbitrarily.

The question is whether our spiritual parents – not we ourselves – can provide the proofs of our loyalty to God or not. If we have surrendered to things that are not connected with Christ, the proofs of our ‘virginity’ cannot be provided. The opposite will be the case. Unfaithfulness is in connection with our past life, without God and without Christ. This should be recognized and judged as such. Virginity represents a principle that applies to every believer. It means that there is no fellowship with persons or teachings who are not in fellowship with Christ (Revelation 14:4; 2 Corinthians 11:2-3).

Christ will soon tell the false church that it she not virginal. The false Christian church, the great Babylon, the roman catholic church, which pretends to be the bride of Christ, is called “the great whore” and “the mother of the whores” (Revelation 17:1; 5). The false accusations against those who wish to be faithful to the Lord will then turn out to be unfounded. Proof will be provided.

Deuteronomy 28:58

Accusation of Not Being a Virgin

The marriage relationship provides vital evidence as to our required conduct with regard to heavenly things. The situations Moses presents here are all deviations from God’s blueprint for marriage. They show what man is capable of in the most intimate relationship. The marriage relationship is a picture of the connection between God and His earthly people Israel, and also of the connection between the Lord Jesus and the church, the heavenly people.

There are practical and spiritual lessons to be learned for us personally and for the church. In Deuteronomy 22:13 it becomes immediately clear what the order is: first marry and only then sexual intercourse. Marital intercourse can only exist after husband and wife are “joined in holy matrimony”. All sexual intercourse outside of a marriage coupling is fornication.

In Deuteronomy 22:13-21 the case occurs of a man who develops an aversion toward his wife. He accuses her of previous fellowship with another man. The accusation may be false. This will become clear when the girl’s parents can provide the evidence of her innocence. In that case, the man is disciplined, has to pay a fine and may never send her away.

If the accusation turns out to be true, the girl must be stoned in front of the doorway of her father’s house. Until her marriage she is attached to her father’s house. She therefore committed this shameful act in connection with her father’s house. The fact that the death penalty must be carried out in order to eliminate evil from the midst of Israel shows how seriously God takes this shameful act.

The prescription in these verses is a protection against false accusation by the man. The prescription mitigates against a man dealing arbitrarily with his wife. With such regulation, he will be careful not to falsely accuse his wife.

We can apply these verses to the relationship between God and His people. It is a question of making manifest whether His people are faithful to Him or unfaithful. For God this is not a question. Of course, His knowledge is perfect. For Him, there is no need for such a search. And He certainly does not act arbitrarily.

The question is whether our spiritual parents – not we ourselves – can provide the proofs of our loyalty to God or not. If we have surrendered to things that are not connected with Christ, the proofs of our ‘virginity’ cannot be provided. The opposite will be the case. Unfaithfulness is in connection with our past life, without God and without Christ. This should be recognized and judged as such. Virginity represents a principle that applies to every believer. It means that there is no fellowship with persons or teachings who are not in fellowship with Christ (Revelation 14:4; 2 Corinthians 11:2-3).

Christ will soon tell the false church that it she not virginal. The false Christian church, the great Babylon, the roman catholic church, which pretends to be the bride of Christ, is called “the great whore” and “the mother of the whores” (Revelation 17:1; 5). The false accusations against those who wish to be faithful to the Lord will then turn out to be unfounded. Proof will be provided.

Deuteronomy 28:59

Accusation of Not Being a Virgin

The marriage relationship provides vital evidence as to our required conduct with regard to heavenly things. The situations Moses presents here are all deviations from God’s blueprint for marriage. They show what man is capable of in the most intimate relationship. The marriage relationship is a picture of the connection between God and His earthly people Israel, and also of the connection between the Lord Jesus and the church, the heavenly people.

There are practical and spiritual lessons to be learned for us personally and for the church. In Deuteronomy 22:13 it becomes immediately clear what the order is: first marry and only then sexual intercourse. Marital intercourse can only exist after husband and wife are “joined in holy matrimony”. All sexual intercourse outside of a marriage coupling is fornication.

In Deuteronomy 22:13-21 the case occurs of a man who develops an aversion toward his wife. He accuses her of previous fellowship with another man. The accusation may be false. This will become clear when the girl’s parents can provide the evidence of her innocence. In that case, the man is disciplined, has to pay a fine and may never send her away.

If the accusation turns out to be true, the girl must be stoned in front of the doorway of her father’s house. Until her marriage she is attached to her father’s house. She therefore committed this shameful act in connection with her father’s house. The fact that the death penalty must be carried out in order to eliminate evil from the midst of Israel shows how seriously God takes this shameful act.

The prescription in these verses is a protection against false accusation by the man. The prescription mitigates against a man dealing arbitrarily with his wife. With such regulation, he will be careful not to falsely accuse his wife.

We can apply these verses to the relationship between God and His people. It is a question of making manifest whether His people are faithful to Him or unfaithful. For God this is not a question. Of course, His knowledge is perfect. For Him, there is no need for such a search. And He certainly does not act arbitrarily.

The question is whether our spiritual parents – not we ourselves – can provide the proofs of our loyalty to God or not. If we have surrendered to things that are not connected with Christ, the proofs of our ‘virginity’ cannot be provided. The opposite will be the case. Unfaithfulness is in connection with our past life, without God and without Christ. This should be recognized and judged as such. Virginity represents a principle that applies to every believer. It means that there is no fellowship with persons or teachings who are not in fellowship with Christ (Revelation 14:4; 2 Corinthians 11:2-3).

Christ will soon tell the false church that it she not virginal. The false Christian church, the great Babylon, the roman catholic church, which pretends to be the bride of Christ, is called “the great whore” and “the mother of the whores” (Revelation 17:1; 5). The false accusations against those who wish to be faithful to the Lord will then turn out to be unfounded. Proof will be provided.

Deuteronomy 28:60

Accusation of Not Being a Virgin

The marriage relationship provides vital evidence as to our required conduct with regard to heavenly things. The situations Moses presents here are all deviations from God’s blueprint for marriage. They show what man is capable of in the most intimate relationship. The marriage relationship is a picture of the connection between God and His earthly people Israel, and also of the connection between the Lord Jesus and the church, the heavenly people.

There are practical and spiritual lessons to be learned for us personally and for the church. In Deuteronomy 22:13 it becomes immediately clear what the order is: first marry and only then sexual intercourse. Marital intercourse can only exist after husband and wife are “joined in holy matrimony”. All sexual intercourse outside of a marriage coupling is fornication.

In Deuteronomy 22:13-21 the case occurs of a man who develops an aversion toward his wife. He accuses her of previous fellowship with another man. The accusation may be false. This will become clear when the girl’s parents can provide the evidence of her innocence. In that case, the man is disciplined, has to pay a fine and may never send her away.

If the accusation turns out to be true, the girl must be stoned in front of the doorway of her father’s house. Until her marriage she is attached to her father’s house. She therefore committed this shameful act in connection with her father’s house. The fact that the death penalty must be carried out in order to eliminate evil from the midst of Israel shows how seriously God takes this shameful act.

The prescription in these verses is a protection against false accusation by the man. The prescription mitigates against a man dealing arbitrarily with his wife. With such regulation, he will be careful not to falsely accuse his wife.

We can apply these verses to the relationship between God and His people. It is a question of making manifest whether His people are faithful to Him or unfaithful. For God this is not a question. Of course, His knowledge is perfect. For Him, there is no need for such a search. And He certainly does not act arbitrarily.

The question is whether our spiritual parents – not we ourselves – can provide the proofs of our loyalty to God or not. If we have surrendered to things that are not connected with Christ, the proofs of our ‘virginity’ cannot be provided. The opposite will be the case. Unfaithfulness is in connection with our past life, without God and without Christ. This should be recognized and judged as such. Virginity represents a principle that applies to every believer. It means that there is no fellowship with persons or teachings who are not in fellowship with Christ (Revelation 14:4; 2 Corinthians 11:2-3).

Christ will soon tell the false church that it she not virginal. The false Christian church, the great Babylon, the roman catholic church, which pretends to be the bride of Christ, is called “the great whore” and “the mother of the whores” (Revelation 17:1; 5). The false accusations against those who wish to be faithful to the Lord will then turn out to be unfounded. Proof will be provided.

Deuteronomy 28:61

Accusation of Not Being a Virgin

The marriage relationship provides vital evidence as to our required conduct with regard to heavenly things. The situations Moses presents here are all deviations from God’s blueprint for marriage. They show what man is capable of in the most intimate relationship. The marriage relationship is a picture of the connection between God and His earthly people Israel, and also of the connection between the Lord Jesus and the church, the heavenly people.

There are practical and spiritual lessons to be learned for us personally and for the church. In Deuteronomy 22:13 it becomes immediately clear what the order is: first marry and only then sexual intercourse. Marital intercourse can only exist after husband and wife are “joined in holy matrimony”. All sexual intercourse outside of a marriage coupling is fornication.

In Deuteronomy 22:13-21 the case occurs of a man who develops an aversion toward his wife. He accuses her of previous fellowship with another man. The accusation may be false. This will become clear when the girl’s parents can provide the evidence of her innocence. In that case, the man is disciplined, has to pay a fine and may never send her away.

If the accusation turns out to be true, the girl must be stoned in front of the doorway of her father’s house. Until her marriage she is attached to her father’s house. She therefore committed this shameful act in connection with her father’s house. The fact that the death penalty must be carried out in order to eliminate evil from the midst of Israel shows how seriously God takes this shameful act.

The prescription in these verses is a protection against false accusation by the man. The prescription mitigates against a man dealing arbitrarily with his wife. With such regulation, he will be careful not to falsely accuse his wife.

We can apply these verses to the relationship between God and His people. It is a question of making manifest whether His people are faithful to Him or unfaithful. For God this is not a question. Of course, His knowledge is perfect. For Him, there is no need for such a search. And He certainly does not act arbitrarily.

The question is whether our spiritual parents – not we ourselves – can provide the proofs of our loyalty to God or not. If we have surrendered to things that are not connected with Christ, the proofs of our ‘virginity’ cannot be provided. The opposite will be the case. Unfaithfulness is in connection with our past life, without God and without Christ. This should be recognized and judged as such. Virginity represents a principle that applies to every believer. It means that there is no fellowship with persons or teachings who are not in fellowship with Christ (Revelation 14:4; 2 Corinthians 11:2-3).

Christ will soon tell the false church that it she not virginal. The false Christian church, the great Babylon, the roman catholic church, which pretends to be the bride of Christ, is called “the great whore” and “the mother of the whores” (Revelation 17:1; 5). The false accusations against those who wish to be faithful to the Lord will then turn out to be unfounded. Proof will be provided.

Deuteronomy 28:62

Accusation of Not Being a Virgin

The marriage relationship provides vital evidence as to our required conduct with regard to heavenly things. The situations Moses presents here are all deviations from God’s blueprint for marriage. They show what man is capable of in the most intimate relationship. The marriage relationship is a picture of the connection between God and His earthly people Israel, and also of the connection between the Lord Jesus and the church, the heavenly people.

There are practical and spiritual lessons to be learned for us personally and for the church. In Deuteronomy 22:13 it becomes immediately clear what the order is: first marry and only then sexual intercourse. Marital intercourse can only exist after husband and wife are “joined in holy matrimony”. All sexual intercourse outside of a marriage coupling is fornication.

In Deuteronomy 22:13-21 the case occurs of a man who develops an aversion toward his wife. He accuses her of previous fellowship with another man. The accusation may be false. This will become clear when the girl’s parents can provide the evidence of her innocence. In that case, the man is disciplined, has to pay a fine and may never send her away.

If the accusation turns out to be true, the girl must be stoned in front of the doorway of her father’s house. Until her marriage she is attached to her father’s house. She therefore committed this shameful act in connection with her father’s house. The fact that the death penalty must be carried out in order to eliminate evil from the midst of Israel shows how seriously God takes this shameful act.

The prescription in these verses is a protection against false accusation by the man. The prescription mitigates against a man dealing arbitrarily with his wife. With such regulation, he will be careful not to falsely accuse his wife.

We can apply these verses to the relationship between God and His people. It is a question of making manifest whether His people are faithful to Him or unfaithful. For God this is not a question. Of course, His knowledge is perfect. For Him, there is no need for such a search. And He certainly does not act arbitrarily.

The question is whether our spiritual parents – not we ourselves – can provide the proofs of our loyalty to God or not. If we have surrendered to things that are not connected with Christ, the proofs of our ‘virginity’ cannot be provided. The opposite will be the case. Unfaithfulness is in connection with our past life, without God and without Christ. This should be recognized and judged as such. Virginity represents a principle that applies to every believer. It means that there is no fellowship with persons or teachings who are not in fellowship with Christ (Revelation 14:4; 2 Corinthians 11:2-3).

Christ will soon tell the false church that it she not virginal. The false Christian church, the great Babylon, the roman catholic church, which pretends to be the bride of Christ, is called “the great whore” and “the mother of the whores” (Revelation 17:1; 5). The false accusations against those who wish to be faithful to the Lord will then turn out to be unfounded. Proof will be provided.

Deuteronomy 28:63

Penalty for Adultery

Here is no suspicion, but someone is caught in adultery. The sin of adultery and fornication demands discipline. In Israel this means death, which brings an end to life in the land and the enjoyment of its blessing. In the church it means being removed from among the church, both from the Lord’s Supper and from other forms of fellowship (1 Corinthians 5:13b).

Excommunication by the church has for a purpose that the sinner will repent, confess and break with sin. After this, the discipline can be undone, forgiveness can be pronounced, and there can be a return to the fellowship of the believers: “Sufficient for such a one is this punishment which [was inflicted] by the majority, so that on the contrary you should rather forgive and comfort [him], otherwise such a one might be overwhelmed by excessive sorrow. Wherefore I urge you to reaffirm [your] love for him” (2 Corinthians 2:6-8).

Deuteronomy 28:64

Adultery in the City

Those who are engaged have entered into a connection with commitments. The engaged woman is called “his neighbor’s wife” at the end of Deu 22:24. In the event of unfaithfulness to this existing connection, disciplinary action must be taken. This case views our relationship with the Lord Jesus from the point of view that the wedding of the Lamb has not yet taken place. That, however, is not a license to seek satisfaction in the world and to enter into relationships that push the Lord Jesus to the background. Anything that makes Him jealous is a denial of our connection with Him.

Sexual intercourse involving someone who is engaged, here has two distinguishing factors: unfaithfulness that takes place in the city and unfaithfulness that takes place in the field. When there is sexual intercourse in the city, there is guilt and the woman and the man both must be stoned to death. In case of sexual intercourse in the field, the engaged woman is not guilty and only the man has to die.

If an engaged woman in the city has sexual intercourse with another man, it means that she has contributed to the unfaithfulness. She might have been able to shout for help. On a balance of probabilities, there is a greater likelihood that a cry for help in a well populated city will meet with speedy assistance. In the city, someone who is engaged is not in as great a danger. It is a safe environment, because there are other people around.

This can be applied to a local church. If someone is part of it, but he allows influences in his life that leads away from Christ, then he deliberately withdraws from the fellowship of the believers. Such a person could have asked for help from fellow believers. To belong to a local church with the corrective influence of spiritual fathers and mothers is a great blessing, and provides safeguard from evil. That is the blessing of the city.

Deuteronomy 28:65

Adultery in the City

Those who are engaged have entered into a connection with commitments. The engaged woman is called “his neighbor’s wife” at the end of Deu 22:24. In the event of unfaithfulness to this existing connection, disciplinary action must be taken. This case views our relationship with the Lord Jesus from the point of view that the wedding of the Lamb has not yet taken place. That, however, is not a license to seek satisfaction in the world and to enter into relationships that push the Lord Jesus to the background. Anything that makes Him jealous is a denial of our connection with Him.

Sexual intercourse involving someone who is engaged, here has two distinguishing factors: unfaithfulness that takes place in the city and unfaithfulness that takes place in the field. When there is sexual intercourse in the city, there is guilt and the woman and the man both must be stoned to death. In case of sexual intercourse in the field, the engaged woman is not guilty and only the man has to die.

If an engaged woman in the city has sexual intercourse with another man, it means that she has contributed to the unfaithfulness. She might have been able to shout for help. On a balance of probabilities, there is a greater likelihood that a cry for help in a well populated city will meet with speedy assistance. In the city, someone who is engaged is not in as great a danger. It is a safe environment, because there are other people around.

This can be applied to a local church. If someone is part of it, but he allows influences in his life that leads away from Christ, then he deliberately withdraws from the fellowship of the believers. Such a person could have asked for help from fellow believers. To belong to a local church with the corrective influence of spiritual fathers and mothers is a great blessing, and provides safeguard from evil. That is the blessing of the city.

Deuteronomy 28:66

Penalty for Rape in the Field

Believers are not always in the company of other believers. They sometimes are in the field, the world. There they can be abused against their will. There are situations in which one cannot always escape corruption. We could think, for example, of believing children with wicked parents or a believing wife who has an unbelieving, hostile husband. They sometimes live in a family situation where impurity still reigns supreme. Wherever help is called for, God’s grace is present.

Deuteronomy 28:67

Penalty for Rape in the Field

Believers are not always in the company of other believers. They sometimes are in the field, the world. There they can be abused against their will. There are situations in which one cannot always escape corruption. We could think, for example, of believing children with wicked parents or a believing wife who has an unbelieving, hostile husband. They sometimes live in a family situation where impurity still reigns supreme. Wherever help is called for, God’s grace is present.

Deuteronomy 28:68

Penalty for Rape in the Field

Believers are not always in the company of other believers. They sometimes are in the field, the world. There they can be abused against their will. There are situations in which one cannot always escape corruption. We could think, for example, of believing children with wicked parents or a believing wife who has an unbelieving, hostile husband. They sometimes live in a family situation where impurity still reigns supreme. Wherever help is called for, God’s grace is present.