Free mp3 download of deuteronomy 28 1 through 14

And it tells how that they must be subtle in these things so they don't get a big backwash. And it goes ahead and instructs them on their Christmas program, how to do it so as not to give offense to the Christians because Christ has been totally deleted out of it. But it goes ahead and it quotes from certain Supreme Court edicts that makes it necessary to rule even Christmas carols and Christ even out of Christmas.

And they are even changing the name and no longer calling it your Christmas vacation, because they don't even want the word Christmas because it has Christ in it. I don't think I need to tell you that our nation is in a very precarious position tonight. And a strong, great powerful nation, we are deteriorating very rapidly.

For the very things that made us strong we are trying to rule out of our national life. And even as God blessed our nation because we were willing to put God at the center of our national life, even as we have chosen now to rule God out of our national life, we are beginning to experience the curses and they are going to extremes. Our nation is rapidly going downhill. We are faced with insurmountable kinds of problems.

They are talking about gas rationing right after the first of the year. Kuwait is talking about cutting off twenty-five percent of its oil production making our oil needs even more critical. We already know they can't do anything about the economy that is in a royal mess. And we see the deterioration of this nation because we have sought by legislature, by court rulings to rule God out of our national life. Our nation was strong because it was founded upon godly principles. It is becoming weak as we seek to rule God out.

Now, the whole sad thing about this is here we are, enjoying the benefits of our forefathers who had enough foresight to make the constitute, and all, guarantee religious freedoms and it gave us the right for all these things.

You see according to the ruling to the Supreme Court students who are gay have a right to meet on campus, to have a room furnished for their meetings so that they can advocate and discuss the gay life, pass out literature and so forth advocating that life.

They have a court ruling, a Supreme Court ruling, that gives them that privilege. However, that same Supreme Court ruled that children do not have a right to meet together in a public school building and study or talk about the Bible, even if they meet there at their own choice. And yet we still have printed on our coins "in God we trust", how hypocritical can a nation be?

Whenever there is a national emergency the President says "pray", as long as you're not in a school building. Now there is just a basic principle involved. When a nation will follow God, that nation will be blessed, when a nation turns from God, that nation is going to be cursed. I am praying that God will bring to us a national revival. I think that that is the only hope for this nation, is a real revival that will cause the people to turn back to God and really elect legislators, presidents, that will appoint Supreme Court and court positions, not to lesbians and homosexuals and all like our governor in the state of California.

But to men who have a conscienceness of God, who fear God, who realize that they are not the final judge, but one day they are going to stand before the judge to give an account of themselves. And men who have a sense of accountability. If a man doesn't believe in God he has no sense of accountability. He becomes the authority within himself. And whenever a man becomes an authority within himself you have anarchy, and you have anarchy even within the court system, as they become authorities within themselves to determine what the law says.

And if a man has no fear of God within his heart, how can you hope to have righteous judgment? Oh, may God help us as Christians to get up off our couches, and to become active in the sponsoring of godly men for public office. I feel we have an obligation to do so or else we have no right to sit back and cry when the whole thing goes down the tubes. So God pronounces the curses that are going to come and He goes on, in verse thirty-seven, He tells them that they shall become, that they will be driven into other nations.

And they shall become an astonishment, a proverb, and a byword, among all nations whither the LORD leads you [Verse thirty-seven] Deuteronomy Now it is interesting that that has happened to the Jew. In being driven into the other nations they became a byword and it seems like they were hated, sometimes even without cause by people. There are people today who have very strong anti-Semitic feelings and the term Jew became almost a dirty term.

A byword, a curse, because they disobeyed the commandments of God. Verse forty-five,. More over all them curses shall come upon thee, [in other words, man, if this isn't enough, God goes on and on and on. And because you did not serve the LORD, [verse forty-seven] with joyfulness, and with gladness of heart, for the abundance of all things Deuteronomy ;. Oh, what a sad, tragic thing, God has given us so much that we would murmur and complain.

God has blessed us so much. We murmur because the new one hundred-dollar boots we bought are stiff and we have to break them in, and how about those poor Cambodians who don't even have shoes?

Lepers who don't even have feet. I mean we have so much to be thankful for and we should be serving God with joyfulness and gladness of heart. God loves a happy disposition. God wants you to serve Him joyfully, not gripingly. Again if you can't serve God without griping then don't serve God.

If you can't give to God without complaining then don't give to God. It's an insult to God for you to complain about what you've given to Him. What a horrible insult to God. So if you can't give it joyfully then don't give it, don't insult God, by complaining about what you've given or what you've done or had to do for Him. Better not to do it. That's why we don't ask you to do things around here at Calvary; we don't want any griping service to God.

Whatever you do for God, you do it with your heart and do it joyfully or don't do it. That's why we wait for people to come to us and ask how they can serve the Lord before we ever give them any jobs. We never go around soliciting people to fill a job here at Calvary, because we don't want you to feel pressured. Oh, here comes Romaine again. He's going to get on me for that job.

Oh, what shall I tell him this time, you know? No Way. We will never approach you for any service unto the Lord. That is something that has to come from your own heart, your own desire. Whatever you do for God just do it joyfully with gladness, and God accepts it and receives it and just appreciates it.

No other way is God interested in anything you might have for Him. Now because you did not serve the Lord your God with joyfulness, you're going to then serve your enemies in hunger, and thirst, and nakedness, and in want of things: and your enemies will put a yolk of iron on your neck, till he has destroyed you.

And, the LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue those shalt not understand; [which is a reference to the Roman Empire. And this horrible curse did come to pass in the history of these people as they were driven by hunger to eating their own children as one of the times is recorded in 2 Kings chapter six.

Verse fifty-eight,. If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, Jehovah, thy God; Then the LORD will make thy plagues awesome, plague your seed, and give you sore sicknesses of long continuance.

And He will bring upon you all the diseases of Egypt. And you will be left few in number, whereas you were as the stars of heaven; because you would not obey the voice of the LORD thy God Deuteronomy , Deuteronomy You see how obedience is woven into the whole thing? If you obey then consider your blessings, but because you would not obey, because you did not obey, then all the cursing. This is the covenant that God established, God says, "All right, I'm going to give you this land.

I'm going to set this covenant with you. Obey me, follow me, you'll enjoy it you'll be blessed. Disobey me, turn from Me, and the curses will follow. And the Lord shall scatter thee among all the people, [verse sixty-four] from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known.

The blessings that follow obedience Moses began positively by holding out blessings as inducements to obedience cf. Genesis He stated the greatest blessing, and the one that comprehends all those that follow, first: Israel could become the most exalted of all nations on the earth.

The condition for this blessing was obedience to the Word of Yahweh. So important was this condition that Moses stated it three times in this section-at the beginning Deuteronomy , middle Deuteronomy , and end Deuteronomy ; cf. Deuteronomy ; Deuteronomy ; Deuteronomy ; Deuteronomy -in both positive and negative terms.

Specifically, he enumerated six benefits using four merisms in each of which representative extremes describe the whole. God would give His people blessing everywhere, economically, with safety, and in all their activities Deuteronomy Then, in the typical hortatory exhorting fashion characteristic of Moses in Deuteronomy, he elaborated on these blessings Deuteronomy Whether this constitutes the background for the figure underlying the storehouse in the heavens here [ Deuteronomy ], Moses did insist that it was the Lord who would either bless Israel with abundant rain or withhold rain because of her disobedience.

And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God , In his law, and by his prophets:. The blessings are here put before the curses, to intimate, 1. That God is slow to anger, but swift to show mercy: he has said it, and sworn, that he would much rather we would obey and live than sin and die.

It is his delight to bless. That though both the promises and the threatenings are designed to bring and hold us to our duty, yet it is better that we be allured to that which is good by a filial hope of God's favour than that we be frightened to it by a servile fear of his wrath.

That obedience pleases best which comes from a principle of delight in God's goodness. We have here the conditions upon which the blessing is promised. It is upon condition that they diligently hearken to the voice of God Deuteronomy ; Deuteronomy , that they hear God speaking to them by his word, and use their utmost endeavours to acquaint themselves with his will, Deuteronomy ; Deuteronomy Upon condition that they observe and do all his commandments and in order to obedience there is need of observation and that they keep the commandments of God Deuteronomy ; Deuteronomy and walk in his ways.

Not only do them for once, but keep them for ever; not only set out in his ways, but walk in them to the end. Upon condition that they should not go aside either to the right hand or to the left, either to superstition on the one hand, or profaneness on the other; and particularly that they should not go after other gods Deuteronomy ; Deuteronomy , which was the sin that of all others they were most prone to, and God would be most displeased with.

Let them take care to keep up religion, both the form and power of it, in their families and nation, and God would not fail to bless them. It is promised that the providence of God should prosper them in all their outward concerns. These blessings are said to overtake them, Deuteronomy ; Deuteronomy Good people sometimes, under the sense of their unworthiness, are ready to fly from the blessing and to conclude that it belongs not to them,; but the blessing shall find them out and follow them notwithstanding.

Thus in the great day the blessing will overtake the righteous that say, Lord, when saw we thee hungry and fed thee? Matthew Several things are enumerated in which God by his providence would bless them [1. Whether their habitation was in town or country, whether they were husbandmen or tradesmen, whether their business called them into the city or into the field, they should be preserved from the dangers and have the comforts of their condition.

This blessing should attend them in their journeys, going out and coming in, Deuteronomy ; Deuteronomy Their persons should be protected, and the affair they went about should succeed well. Observe here, What a necessary and constant dependence we have upon God both for the continuance and comfort of this life. We need him at every turn, in all the various movements of life; we cannot be safe if he withdraw his protection, nor easy if he suspend his favour; but, if he bless us, go where we will it is well with us.

See Isaiah A blessing is promised, First, On all they had without doors, corn and cattle in the field Deuteronomy ; Deuteronomy , their cows and sheep particularly, which would be blessed for the owners' sakes, and made blessings to them. In order to this, it is promised that God would give them rain in due season, which is called his good treasure Deuteronomy ; Deuteronomy , because with this river of God the earth is enriched, Psalms Our constant supplies we must see coming from God's good treasure, and own our obligations to him for them; if he withhold his rain, the fruits both of the ground and of the cattle soon perish.

Secondly, On all they had within doors, the basket and the store Deuteronomy ; Deuteronomy , the store-houses or barns, Deuteronomy ; Deuteronomy When it is brought home, God will bless it, and not blow upon it as sometimes he does, Haggai ; Haggai We depend upon God and his blessing, not only for our yearly corn out of the field, but for our daily bread out of our basket and store, and therefore are taught to pray for it every day.

This intimated that even when they were rich they must not be idle, but must find some good employment or other to set their hand to, and God would own their industry, and bless the work of their hand Deuteronomy ; Deuteronomy ; for that which makes rich, and keeps so, is the blessing of the Lord upon the hand of the diligent, Proverbs ; Proverbs He made them so, by taking them into covenant with himself, Deuteronomy ; Deuteronomy And he would make them more and more so by their outward prosperity, if they would not by sin disparage themselves.

Two things should help to make them great among the nations First, Their wealth Deuteronomy ; Deuteronomy : " Thou shalt lend to many nations upon interest" which they were allowed to take form the neighbouring nations , "but thou shalt not have occasion to borrow. It may be meant of trade and commerce, that they should export abundantly more than they should import, which would keep the balance on their side. Secondly, Their power Deuteronomy ; Deuteronomy : " The Lord shall make thee the head, to give law to all about thee, to exact tribute, and to arbitrate all controversies.

The flourishing of religion among them, and the blessing of God upon them, would make them formidable to all their neighbours, terrible as an army with banners. If any were so daring as to rise up against them to oppress them, or encroach upon them, it should be at their peril, they should certainly fall before them, Deuteronomy ; Deuteronomy The forces of the enemy, though entirely drawn up to come against them one way, should be entirely routed, and flee before them seven ways, each making the best of his way.

From the whole we learn though it were well if men would believe it that religion and piety are the best friends to outward prosperity. Though temporal blessings do not take up so much room in the promises of the New Testament as they do in those of the Old, yet it is enough that our Lord Jesus has given us his word and surely we may take his word that if we seek first the kingdom of God, and the righteousness thereof, all other things shall be added to us, as far as Infinite Wisdom sees good; and who can desire them further?

It is likewise promised that the grace of God should establish them a holy people, Deuteronomy ; Deuteronomy Having taken them into covenant with himself, he would keep them in covenant; and, provided they used the means of stedfastness, he would give them the grace of stedfastness, that they should not depart from him.

Note, Those that are sincere in holiness God will establish in holiness; and he is of power to do it, Romans He that is holy shall be holy still; and those whom God establishes in holiness he thereby establishes a people to himself, for a long as we keep close to God he will never forsake us.

This establishment of their religion would be the establishment of their reputation Deuteronomy ; Deuteronomy : All the people of the earth shall see, and own, that thou art called by the name of the Lord, that is, "that thou art a most excellent and glorious people, under the particular care and countenance of the great God.

They shall be made to know that a people called by the name Jehovah are without doubt the happiest people under the sun, even their enemies themselves being judges. It is clear that a new division of the statutes and judgments of this book begins with the later verses just read from Deuteronomy What belonged to the religious life of Israel was closed with the three feasts which fill the previous part of the chapter.

Now we touch on the instruments and means which Jehovah established for the purpose of carrying out the life of the people in judicial matters.

Judges and officers were to abound. They were to be made in all their gates, and with watchful care there is a guard against respect of persons and anything calculated to turn aside the sentence of righteousness. The land which Jehovah their God gave must have justice; loving-kindness, and mercy between man and man, and all pleasant affections among the people must not interfere in such questions. Along with all this we suddenly find what the spirit of man cannot understand the introduction of a fresh allusion to religious matters.

Neither shalt thou set thee up any image; which Jehovah thy God hateth. Thou shalt not sacrifice unto Jehovah thy God any bullock, or sheep, wherein is blemish, or any evil-favouredness: for that is an abomination unto Jehovah thy God. With this beginning of Deuteronomy ; Deuteronomy there goes a strong warning as to any man or woman that had wrought wickedness in the sight of Jehovah in transgressing His covenant, going and serving other gods, more particularly worshipping the host of heaven.

It appears to me that, so far from presenting the smallest real difficulty, so far from being an interruption of the great subject of the judicial life of Israel, we have to face here the important truth that what touches God, what falsifies Him as such, has the closest bearing on the daily life of His people, both in their households and also in matters of public judgment.

If we are wrong in what we allow as to God Himself, if there is a tampering with that which sullies His glory, a dishonour allowed for instance as to His nature in admitting these false gods, or setting up creatures in the place of God Himself, all the lower part of the life will feel at once the destructive and corrupting consequences of it.

Hence the difficulty which divines have found, in what they supposed the going back to matters of religion, is in point of fact a mere mistake of their own from divorcing that which God has joined together.

We have had fully the direct instruction as to what concerned His own glory, but now even when He is touching on that which bears on man's life, He interweaves religious elements not at all as a repetition of the past, but as connecting it with the present subject.

Further, we find that the subject is pursued to show the place of testimony. By the mouth of two witnesses or three it was ordained that he who was worthy of death should die. This was of great value in practice, and is made use of largely in the New Testament a principle which no man can ever neglect without loss. At first sight it may seem singular that the Spirit of God should attach so much importance to the requirement of two or three witnesses; but let us remember that we are here learning the ways of God actively dealing with a people on earth, after He had brought them into relationship with Himself.

Undoubtedly, if God took no active concern in man or his ways, there might be difficulties. Israel alone, of all the nations on the face of the earth, stood on such a ground as this; and on them God laid the necessity of demanding such testimony. But He is always wise, and besides He would teach His people to trust that He will always give whatever is necessary according to His' own order.

So the New Testament uses the principle with us, who have to do with Him and who deals with us in a far more intimate way than He ever did with Israel. We have to do with One that has deigned to make us His dwelling-place by the Spirit. Hence where He has laid down His word with clearness, as for instance in such a matter as this, we may unqualifiedly count on Him.

People may bring all kinds of objections, and say that we cannot always expect such an amount of testimony as this, that we must look at the circumstances, and, if it be impossible to produce evidence sufficient, we must act on what seems most probable. But this is neither more nor less than to abandon divine ground for what is human; and I am persuaded that a deeper injury by a long way would be done to the people of God by a single departure from His word and mind and way in such a matter as this, than by failure to convict in ten cases where there might be evil underneath.

Our business is never to leave the plain word of God, but to cleave to it, and, whatever the pressure of circumstances, to wait on God.

He is able to produce witnesses when we least see how or whence they come. Thus we are kept in peace while trusting in His word; and what is the spirit of him who in such matters could bear to be hasty, or wish to condemn another before God has brought out the evidence? Thus the heart abides confiding and calm, knowing that He who beholds and knows all is able to bring forward whatever is necessary at the right moment.

It may be His way to try the faith of His people and to humble by keeping them in ignorance for a time. Where there existed greater spiritual power, there might be a more ready use of the means that God puts at our disposal; but whatever His ground for withholding anything they needed, our plain call is to cherish perfect confidence that He cares for us not only in what He gives, but in what He with-holds.

We therefore can stand to His word "In the mouth of two or three witnesses every word shall be established;" and where this is not vouchsafed, where the testimony fails, our duty is to wait on the Lord. This brings us to another point.

If there arose matters too hard for them, as it is said, they were to get up to the place which Jehovah their God should choose. It is not a question here so much of their service in standing between the people and God, as of their helping the people in what they owed to Him.

In Leviticus it is the former, because there it is a question of drawing near to God, and the people could not go into the sanctuary, but the priests for them. In Deuteronomy, which supposes the people about to enter on the land, we have more the family order of the nation, with Jehovah their God; and the priests the Levites help this on, although of course in the sanctuary the priests would still retain their place. The two books are in no way inconsistent with each other.

There is a difference made, which consists in this, that the priests are regarded more as a part of the people, not so much as an intervening class between God and them. Accordingly here we find that in these matters of judgment which belong to the practical difficulties of daily life, where questions were too hard for ordinary men, appeal must be made to them, not so much in their sacrificial capacity, but as those who ought to have greater practical acquaintance with the word of God, and thereby their senses more exercised to discern good and evil.

It is granted at once that nothing can be more ruinous in Christendom than the assertion of an earthly priesthood, based on the notion of some having an access to God more than others in point of title; it is in effect to deny the gospel. At the same time all must feel the value of a spiritual man's judgment where we fail. There is no one perhaps, unless of a singularly proud and independent spirit, who has not found the want of it; not a few have practically acted upon it, and proved its value when enjoyed.

So the apostle James lets us know the value of a righteous man's prayers. Surely this does not mean every believer. Although every Christian is justified by faith, and may be expected to display a just and good man's ways practically; still it cannot be denied that there are wide differences of measure among real believers, and that we all have the consciousness that there are those among the people of God, to whom we could not happily open our difficulties, and some to whom one could most freely; some who have such a spiritual tone and ripe acquaintance with His mind, who therefore help their brethren, not in the least by assuming an authority over the consciences of others, not by claiming dominion over their faith not even an apostle would do this , but who nevertheless help decidedly by spiritual capacity to give a judgment formed by habitual walking in fellowship with Him, so as to meet others in practical difficulties and trials here below.

This seems to be the principle at any rate of what we have here. But this leads to another step. Jehovah would raise up judges in an extraordinary way from time to time: a fact familiar to all in the Old Testament history.

Further, there is the supposition even of a king being called for in due time. But in a most striking manner God guards against the very snares into which the king, though he were the wise son of David himself, fell away, and so brought shame on God and misery on His people.

Multiplying to himself silver and gold beyond all measure, the law of Jehovah had not its place in his soul. The consequence was that the closing days even of that wisest and richest King of Israel notoriously became fruitful in sorrow and vanity; which burst out publicly as soon as he was taken away.

In Deuteronomy we have the priests the Levites introduced in another way. It is said that they were to have no part nor inheritance with Israel; but they were to "eat the offerings of Jehovah made by fire and his inheritance. Therefore shall they have no inheritance among their brethren. Jehovah is their inheritance, as he hath said unto them. This gave a deep sense of identification with Jehovah; as also it will be found that, all through the book of Deuteronomy, this is sustained and applied beyond all the other books of Moses.

We may see before we have done what was the ground of it. For the present I only call witnesses to the fact. Hence it was, said, "And this shall be the priest's due," not only certain parts of the offerings, but also "the first-fruit of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep shalt thou give him. For Jehovah thy God hath chosen him out of all thy tribes to stand to minister in the name of Jehovah, him and his sons for ever.

They shall have like portions to eat, beside that which cometh of the sale of his patrimony. Then in verses the priest and his sons are specified, as in verses the Levite. There is no ground for the rationalist dream of another age and state from that contemplated in Exodus, Leviticus, or Numbers. At the same time there is the sternest guard against all curious prying into the will of God that was not revealed, against tampering, as it follows here, with divination or observation of times, against enchantments or charms, against consulting familiar spirits, wizards, or, necromancers.

Thou shalt be perfect with Jehovah thy God. For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but Jehovah thy God hath not suffered thee so to do. Assuredly this principle is in no way weakened in the present day. I take this opportunity of solemnly warning every soul more particularly the young from levity in hankering after that which they do not understand, and very especially in the way of giving up their will to any one but the Lord Jesus.

This is the essential point of danger. I do not raise the smallest doubt that there are powers in the natural world which lie quite beyond the explanation of men. It is not my wish therefore to excite a kind of hue and cry against that which may not be yet explained. Let us avoid the presumption of supposing that we can account for everything. But in our ignorance which the wisest most feel and own this wisdom at least ought to belong to the least of God's children, that they know in whom they believe, that they have His word and His Spirit, and can count on infinite love and power as well as wisdom on their behalf.

They can well afford therefore to leave what is beyond themselves or any others in the hands of God their Father. They with sorrow see others rush in who have nothing higher, who have no God to count on or look to.

But above all beware. Whenever any one asks you to give up your mind or will to another were it but for a moment there is the evident hand of the devil in it. This is no question of physical powers, or of what is naturally inexplicable. What is behind giving up yourself, your will, to any one but God, is plain enough in its character and consequences; it is too easy to understand it. The divine axiom is that the Lord and He alone has a right to you.

Consequently such a demand proves that Satan is taking advantage, it may be of what is natural, but certainly of you. Hence under cover of occult laws, there is something deeper than what is natural behind the call. Do not therefore be deceived by the fact that there may be and are properties beyond our ken in the realm of nature. There is also the working of the enemy, which under new forms reveals the same principle of evil which has wrought since the flood.

It has changed its name, but it is substantially the identical evil against which Jehovah was here warning His earthly people. Now we, if drawn aside, are far more guilty than they, from the very fact that God has spread out His word with incomparably greater fulness, and given us by the Holy Ghost since redemption the power of entering into His mind and will, far exceeding anything on which even a high priest could draw in times of old.

Here no doubt a divine oracle was looked to, and an answer received in peculiar cases; but there is no possible case of difficulty, there is no point whatever that concerns God or man, for which there is not an answer in the written word, although we may have to wait on Him for profiting by it.

In due order then we find not merely all this curious dabbling with evil peremptorily set aside and superseded, not only now the introduction of priests, Levites, and judges, ordinary or extraordinary, but of the great prophet Christ Himself. It is one of those striking sketches which the Spirit of God intersperses throughout scripture.

Here and there Christ more than usually shines. I admit that the Spirit of Christ or allusion to Him in one way or another is found everywhere; but here it is most manifest.

And Jehovah said unto me, They have well spoken that which they have spoken. I will raise them up a prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. But not only is their fulness of truth made known by Jesus alone, but also the utmost danger of slighting Him, and thus losing all the more.

But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. Thus plainly we have the true prophet put forward, Christ Himself. For its application to Him, in the face of all the unbelief of men, is affirmed by the Holy Ghost over and over, by Peter in Acts , and by Stephen in Acts ; and in point of fact we do not even need these citations of the passage.

The entire New Testament is itself the irrefragable demonstration that Christ is the prophet here referred to, and of the consequent folly and sin of listening to another. For He is come; and God made this fact to be so much the more manifest in a more glorious way still for chosen witnesses.

His own voice set aside Moses and Elias, though the one might be the introducer of the law and the other its great restorer. For it was the Son that was now to be heard, and He alone is left, the others disappearing.

Unquestionably this goes beyond the revelation that was given by Moses here, while it is the highest possible confirmation of it. In Deuteronomy we have the order in detail for the three cities of refuge, and then for three more, as in the early part of the book we saw the first set apart on the other side of the Jordan; for God on the one hand would mark the seriousness of blood-shedding; on the other, He would not confound a death at unawares with that which was deliberate murder.

In no case however would God have His people to forget that it was His land, and consequently if blood were shed there, that it was thereby defiled. It called for serious thought.

Man that was made in the image of God had his blood shed there. God takes notice of it, but that which had a higher and a deeper reference requires not to be proved now. I have already dwelt upon it. Only take notice of the difference between the allusion here and in Numbers. There we saw it was applied especially to the blood-guilty while out of the land of their possession. Here is not a word said about the death of the priest that was anointed with the oil.

The reason is manifest. The book of Deuteronomy applies to the people when they are just on the point of entering the land. Thus the insertions and omissions of the Spirit of God are as notable in the books of Moses as in the Gospels themselves.

We may be more familiar with the idea and effect of design in the Gospels, but it is just as true here and everywhere else. In verses the greatest care is enjoined to hinder all abuse through the cities of refuge. No facility must be given thereby for a murderer to find permanent shelter there.

If blood was shed intentionally and deliberately, the elders of his city were bound to send and fetch him thence, delivering him over to the avenger of blood that he might die. Davidson Introd. It is a ridiculous inference that the same writer did not compose both books, or at least the passage respecting these cities. The second is the general law of the institutions, the second gives the more minute ordering of the details. And this is confirmed, not weakened, by Deuteronomy ; Deuteronomy where it is said Moses set apart three on the east side, just as Numbers enjoined; while Deuteronomy shows us not these only but three more, if Jehovah enlarged their coast as He had sworn to do.

Only an evil eye could find want of order or harmony here. Then we find further care taken as to witnesses, and this affirmed by the great law of just retribution; that is to say, that when a witness testified what was deliberately false, and of course therefore malicious, the punishment which would have been adjudged in case of its truth was ordered to fall on him that raised the evil report. All this is carefully seen to. Then in Deuteronomy comes in the law of battles.

We have the utmost care taken that they should be in no way conformed to the Gentile license. The governing principle here, as elsewhere, is confidence in Jehovah, the God who had taken His people, brought them out of Egypt into relationship with Himself, and was now placing them in His own land. Publication date Usage CC0 1. Read by volunteer readers. The Hebrew title, "[spoken] words", is taken from the opening phrase, "These are the words The book consists of three sermons or speeches delivered to the Israelites by Moses on the plains of Moab, shortly before they enter the Promised Land.

The first sermon recapitulates the forty years of wilderness wanderings which have led to this moment, and ends with an exhortation to observe the law or teachings ; the second reminds the Israelites of the need for exclusive allegiance to one God and observance of the laws he has given them, on which their possession of the land depends; and the third offers the comfort that even should Israel prove unfaithful and so lose the land, with repentance all can be restored.

One of its most significant verses is Deuteronomy , the Shema, which has become the definitive statement of Jewish identity: "Hear, O Israel: the Lord our God, the Lord is one. Modified from Wikipedia For further information, including links to online text, reader information, RSS feeds, CD cover or other formats if available , please go to the LibriVox catalog page for this recording.

For more free audio books or to become a volunteer reader, visit LibriVox. Download M4B 84MB. Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies. And we went over the brook Zered.

And he wrote them in two tables of stone, and delivered them unto me. But the LORD hearkened unto me at that time also. So shalt thou put the evil away from the midst of thee. Thou shalt not seethe a kid in his mother's milk. And also unto thy maidservant thou shalt do likewise. So thou shalt put the evil away from among you. And the blood shall be forgiven them. And they shall spread the cloth before the elders of the city. And all the people shall answer and say, Amen.

And all the people shall say, Amen. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation. And the LORD shewed him all the land of Gilead, unto Dan, 2 And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, 3 And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar. Account Login to enjoy these benefits.