Deuteronomy

Deuteronomy 19 opens with ordinances which contemplate the people in possession and enjoyment of the land; they were to observe them, that the land might not be defiled, and that the people might walk in the strength of Jehovah.

Three cities of refuge are appointed, and he who kills his neighbour, without hating him, is distinguished from the murderer: an important principle, as to the fate of the Jewish nation, which makes' a distinction between those who have taken a voluntary part in the death of the Lord, or who afterwards heartily approve the deed, and those who have done it ignorantly. The regulations of righteousness also against false witnesses are given here.

In Deuteronomy 20 we have the ordinances relative to war.

In Deuteronomy 21 we have three interesting cases, because of the principles which apply to the ways of God with Israel: the case of the man found slain; that of the child of the hated wife; and that of the rebellious son. The land of Jehovah must be kept pure. Israel will have to make this confession in the latter days, and to clear themselves of the blood of Messiah.

If the case of the two wives applies to Israel upon earth, it applies still more closely to Christ (Head of the Gentiles) and the assembly with whom He will inherit all things, although upon earth Israel be the wife beloved.

However, Israel, as a rebellious son under the old covenant, is condemned and cut off; as regards the redeemed, the curse of the law has fallen upon another. Those who read the Bible are too well acquainted with the application of the end of this chapter to make it needful for me to dwell upon it. The point here under consideration is the defiling of the land, which Jehovah had given for an inheritance to the people; the hardness of heart of the priests in applying the precept under the circumstances is appalling, yet natural.

I will now briefly sum up the subjects we have looked at from Deuteronomy 16:18. We have the means, in point of authority, employed of God to maintain the people in His ways, and in the knowledge of His will, that they might enjoy the land in peace. Judges and officers were to be appointed, and to judge with uprightness. The priest and the judge, raised up in an extraordinary manner, were to communicate, in case of need, the judgment and will of God, and the people were to obey them. In case the people wished for a king, directions are given respecting his conduct.

Directions are given for those Levites who should devote themselves to the service of Jehovah, in the place chosen by Him as His dwelling-place. The people, seeking to know the will of God, were not to consult diviners. Jehovah would raise up a prophet. Afterwards there is provision made to keep the land from being polluted with blood; the elders of the city were to take knowledge of the deed, whether the slayer had killed without set purpose.

The cities of refuge present a beautiful type of the state of Israel, as to their sin, in having killed the Lord Jesus, whether ignorantly (as the grace of God looks upon it with regard to those who repent), or knowingly (as perseverance in rejecting Him would be the proof of): this is the principle upon which God will judge them. So, in this last point of view, the people were placed under the searching severity of the law.

In Deuteronomy 20 provision is made to reconcile any war that might arise with the enjoyment of the land and the blessing of God, either individually or in case of conquest; and directions are given to secure the presence of the power of God, and to shew how the enemies were to be treated according to the mind of God; all mercy towards the nations of Canaan being prohibited, in order that Israel might not learn the abominations they were guilty of.

Deuteronomy 21 gives another provision for preventing the land from defilement by blood, while declaring (as elsewhere) that life belongs to God — that, when His rights are infringed, He will not wink at it. We cannot fail to see that the blood of Christ is, above all, that of which Israel is here (chap. 21) guilty (see Psalm 51), and the blood of Jesus is the only atonement for the sin which shed it. The elders excuse themselves by pleading their ignorance of what had been done. The same thing will take place with regard to Israel. So pleads also Paul. However, there is nothing but the blood of the heifer which never bore the yoke that can wipe away sin. Thus will the guilt of innocent blood be taken from off the people.

The following directions are indeed practical directions for Israel; but they seem to me to contain, at the same time, some of God's principles towards His people. Thus Israel upon earth, and the assembly in heaven, have both been the true firstborn, whom God will not disinherit. And the rebellious son presents also Israel in final disobedience to God.