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Deuteronomy 16:9-17:20
Skip Heitzig

Deuteronomy 16 (NKJV™)
9 "You shall count seven weeks for yourself; begin to count the seven weeks from the time you begin to put the sickle to the grain.
10 "Then you shall keep the Feast of Weeks to the LORD your God with the tribute of a freewill offering from your hand, which you shall give as the LORD your God blesses you.
11 "You shall rejoice before the LORD your God, you and your son and your daughter, your male servant and your female servant, the Levite who is within your gates, the stranger and the fatherless and the widow who are among you, at the place where the LORD your God chooses to make His name abide.
12 "And you shall remember that you were a slave in Egypt, and you shall be careful to observe these statutes.
13 "You shall observe the Feast of Tabernacles seven days, when you have gathered from your threshing floor and from your winepress.
14 "And you shall rejoice in your feast, you and your son and your daughter, your male servant and your female servant and the Levite, the stranger and the fatherless and the widow, who are within your gates.
15 "Seven days you shall keep a sacred feast to the LORD your God in the place which the LORD chooses, because the LORD your God will bless you in all your produce and in all the work of your hands, so that you surely rejoice.
16 "Three times a year all your males shall appear before the LORD your God in the place which He chooses: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Tabernacles; and they shall not appear before the LORD empty-handed.
17 "Every man shall give as he is able, according to the blessing of the LORD your God which He has given you.
18 "You shall appoint judges and officers in all your gates, which the LORD your God gives you, according to your tribes, and they shall judge the people with just judgment.
19 "You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.
20 "You shall follow what is altogether just, that you may live and inherit the land which the LORD your God is giving you.
21 "You shall not plant for yourself any tree, as a wooden image, near the altar which you build for yourself to the LORD your God.
22 "You shall not set up a sacred pillar, which the LORD your God hates.
Deuteronomy 17 (NKJV™)
1 "You shall not sacrifice to the LORD your God a bull or sheep which has any blemish or defect, for that is an abomination to the LORD your God.
2 "If there is found among you, within any of your gates which the LORD your God gives you, a man or a woman who has been wicked in the sight of the LORD your God, in transgressing His covenant,
3 "who has gone and served other gods and worshiped them, either the sun or moon or any of the host of heaven, which I have not commanded,
4 "and it is told you, and you hear of it, then you shall inquire diligently. And if it is indeed true and certain that such an abomination has been committed in Israel,
5 "then you shall bring out to your gates that man or woman who has committed that wicked thing, and shall stone to death that man or woman with stones.
6 "Whoever is deserving of death shall be put to death on the testimony of two or three witnesses; he shall not be put to death on the testimony of one witness.
7 "The hands of the witnesses shall be the first against him to put him to death, and afterward the hands of all the people. So you shall put away the evil from among you.
8 "If a matter arises which is too hard for you to judge, between degrees of guilt for bloodshed, between one judgment or another, or between one punishment or another, matters of controversy within your gates, then you shall arise and go up to the place which the LORD your God chooses.
9 "And you shall come to the priests, the Levites, and to the judge there in those days, and inquire of them; they shall pronounce upon you the sentence of judgment.
10 "You shall do according to the sentence which they pronounce upon you in that place which the LORD chooses. And you shall be careful to do according to all that they order you.
11 "According to the sentence of the law in which they instruct you, according to the judgment which they tell you, you shall do; you shall not turn aside to the right hand or to the left from the sentence which they pronounce upon you.
12 "Now the man who acts presumptuously and will not heed the priest who stands to minister there before the LORD your God, or the judge, that man shall die. So you shall put away the evil from Israel.
13 "And all the people shall hear and fear, and no longer act presumptuously.
14 "When you come to the land which the LORD your God is giving you, and possess it and dwell in it, and say, 'I will set a king over me like all the nations that are around me,'
15 "you shall surely set a king over you whom the LORD your God chooses; one from among your brethren you shall set as king over you; you may not set a foreigner over you, who is not your brother.
16 "But he shall not multiply horses for himself, nor cause the people to return to Egypt to multiply horses, for the LORD has said to you, 'You shall not return that way again.'
17 "Neither shall he multiply wives for himself, lest his heart turn away; nor shall he greatly multiply silver and gold for himself.
18 "Also it shall be, when he sits on the throne of his kingdom, that he shall write for himself a copy of this law in a book, from the one before the priests, the Levites.
19 "And it shall be with him, and he shall read it all the days of his life, that he may learn to fear the LORD his God and be careful to observe all the words of this law and these statutes,
20 "that his heart may not be lifted above his brethren, that he may not turn aside from the commandment to the right hand or to the left, and that he may prolong his days in his kingdom, he and his children in the midst of Israel.

New King James Version®, Copyright © 1982, Thomas Nelson, Inc. All rights reserved.

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05 Deuteronomy - 1996

The book of Deuteronomy is the giving of the Mosaic Law to a new generation of Israelites at the end of their wanderings. Skip Heitzig tells the story of God's continuing grace to His people.

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Would you turn in your Bibles to Deuteronomy, chapter 16, tonight. Let's, just by way of review, go over where we've come from. We saw in the book of Deuteronomy that they were to worship one true God. God, the God of the Jews, was the only God. There weren't other gods, though people in Canaan would worship them. They were to worship one God. Deuteronomy also has a lot to say about what kind of people God wants. God is reminding them over and over again that they are a holy people, a different people. They're not like the other nations. They're not to act like the other nations. They are to be different.

One of the words God uses for that in both the Old and the New Testament is the word "holy." "You're to be a holy people." I know that's sort of a scary word to people. People think of holy people as wearing robes and having halos, maybe glowing a little bit in the dark, if they could. "Holy" simply means different. Now, I know people that fall into that category, being different just by virtue of their personality. But that, again, is not the idea. The idea is that we're to act differently than the world. And Israel was to act differently and be different in every area of their life from the people of Canaan that they were to go in and be around.

We have already seen that their diet was a reminder. Now, we don't have the same kind of distinction today. God doesn't say, "Thou shalt eat at Burger King," or "Thou shalt eat at McDonald's or Taco Bell or whatever." In fact, the apostle said, "All food is to be received with thanksgiving." And you don't have to keep kosher law. If you want to eat a ham sandwich, if you want to eat scampi and lobster and crab, though that was considered unkosher primarily because of its state of uncleanness at different times of the year, feel free. But under this covenant, the covenant of old, their diet was a reminder as they kept the kosher law that they were different from the other nations.

They were to be different in their economic practices as well, the tithe. The other nations didn't have the tithe. God didn't require that you take up an offering from the unbelieving nations, but as far as the Jews were concerned they were to tithe. And we covered the three various tithes that they gave in the Old Testament and compared that to the New Testament. Also, there was the laws of redemption. Land could be redeemed. People could be redeemed. And unless a slave wanted to be a perpetual slave, by his own free choice, to a master for the rest of his life, on the seventh year, the year of redemption, the slave was to go free.

That was a different practice from the other nations. Then there were the days of celebration that made them different. At different times of the year they were to worship God. And the Bible says in the place that God wanted them to celebrate they were to keep the sacred feasts. Two of them we have covered, the third one we have not, though in the past, if you've been with us in other Old Testament studies, we've covered them. There was to be Passover. They would bring a lamb to be sacrificed for the family. That was sort of the banner feast of their redemption. It was to remind them that they were once slaves in Egypt.

But just like in Egypt they were to take a lamb and put the blood over the lintels and doorposts. So every year on this feast they were to take a lamb, roast it, eat it, enjoy it with the family, being mindful that it was the shed blood of a lamb over the entrance and exits of their homes in the shape, incidentally, of a cross. It was that blood that caused God to pass over their homes and they were redeemed. Then there's the feast of Pentecost or the Feast of Weeks as it is sometimes called. It is Shavuot in the Hebrew, the Feast of Weeks. This is where the church was born on the day of Pentecost and we covered that one.

Tonight we want to look at the Feast of Tabernacles, which is beginning in verse 13, or the Feast of Booths. They were to do it not just any place. They didn't go in their own backyard and say, "Hey, man, it's Pentecost, it's Passover, it's the Feast of Tabernacles, let's just hang out right here and we will have our own barbecued lamb." God said you're to celebrate it in the place where I tell you. God told them three times a year to make a pilgrimage to Jerusalem. And the law was instated as time went on that if Jews lived within a certain circumference of the city of Jerusalem they had to go. It was mandatory.

If you lived outside of that circumference, you know, God said, "You know, I understand you can't make it." But everyone wanted to go to Israel or to Jerusalem, especially for Passover. Originally they did not have a temple so they had to go to the tabernacle. It was set up in Shiloh and later on in Jerusalem. This is the portable tent out in the wilderness that the children of Israel and the tribe of Levi had to carry, and it was very migratory. They lived the Bedouin lifestyle. So they would set up this tabernacle and bring the sacrifices, and these three feasts they would go to the tabernacle to worship.

And as we have already read by way of review, "The place where the Lord your God chooses to put his name, there you shall sacrifice." The animals were brought and they were sacrificed according to the book of Leviticus as the law laid out; the animal was in place of their sin. It was a vicarious atonement that would be made. Later on they did go to Jerusalem under King David. And the place that God chose was there on Mount Zion. The Temple Mount was built, and this is simply a model of what the temple area looked like during the time of Jesus with the court of the Gentiles.

You have to imagine it teeming with people, teeming with life, smoke arising in front of the temple area on the altar that was outside in the outer court. So we get to the feasts in chapter 16. Now, we left off in verse 12 and so we want to pick it up in verse 13 with the feasts of tabernacles. But you probably already noticed something about these feasts, and we didn't cover it last time. These feasts were tied into the agricultural of Israel. Most of them were agrarians. They worked and lived off of the land. And their worship, the worship of their feasts was tied to their work, which I like because worship was brought down to the work level.

It sanctified their work, and their work was to be a part of worship. Rather than making a false dichotomy and saying, "Well, I have my workweek and then I have my worship day. And I live this way at work, but I talk and act this way when I'm in church." God brought all of life together, work and worship. Somebody once wisely observing American culture said, "We are a generation that worships its work, works at its play, and plays at its worship." We worship our work. There are so many people, their god is work. They live for it. They're workaholics. They don't have time for their family.

They don't have time for God. It's work, work, work. But then they work at their play. It's laborious for them. They make all these elaborate plans. They get stressed out to go out and have fun. And then worship is something relegated to the tail end of their agenda. They play at their worship. So God brought worship down to the work level bringing in these agricultural feasts. When I grew up, I had that dichotomy. I used to think that God smiled every time I walked into church, and he said, "Oh, what a good boy, he's in church. [laughter] This is really where he ought to be all the time."

And I used to think that God was not as interested in other parts of my life and my week. The more I read the Bible I saw that God wanted to be a part of all my life. And it was liberating, because on the days that I wanted to go surfing, I used to feel guilty. In fact, Sundays I would go surfing, but I'd go to church first service; 7:45 was the first service. And I'd begin my day by worshiping, opening the Bible, worshiping with God's people. I'd have quiet time before, go to church early in the morning. And then we had the Sunday evening service Bible study and I wanted to go to that.

But in between the morning and the evening service I took my surfboard down to the beach and I'd surf most---especially in the summers, all day long till the evening service. And, you know, there were times where I'd feel guilty. It's, like, you know, "Gosh, maybe it's just a waste of time. God doesn't want me to ever have any fun." And the more I read the Bible and I saw that God was interested in all parts of my life and wanted every experience that I have to be brought under his jurisdiction and guidance and blessing, set me free.

Reading passages like this, how God brought their work and their worship together blessed me. So then I started going out and paddling out in the waves liberated. I started praying for good waves. [laughter] Watching God answer the prayers was exciting. It was a time of worship. "Oh, Lord, this is so awesome. Sunny day, cool water, great waves, thank you, Jesus." And I had a great worship experience. It wasn't just in the church building. Then it was Monday morning I could invite God into the workplace. I could ask for God's guidance. "Lord, open up doors that I could witness to people. Carve out time today, Lord, I want to spend some time with you."

Thus were the feasts of Israel and the worship to be one. So God gave honor to the workplace and you might want to think about that next time. You, some of you, may have jobs that, well, we would consider boring jobs. There's many people in the world, many countries that I visited and I watched the labor force and they do the same thing over and over again. And sometimes you're at work and I think, "Man, what a drag. What a boring job." Well, bring God into it: "Lord, I offer up this boring job in your honor. I'm going to be the best labor worker in this whole force.

"I'm going to put this stone in its place, and the next stone, and the next stone." Or, "This assembly line, I'm going to be the best worker here. And I am going to use this time where it's tedious in my mind to memorize Scripture, to pray to you, to get a lot of spiritual work done. And then, Lord, I pray that you would open up doors for me to witness to this guy that I have to stand next to all day long who's also doing the same boring job that I am." Suddenly it is transformed into a church, a worship service, as God shows up guiding your moves, speaking to your heart, opening up doors of worship.

So learn to see all of life as a worship service. Bring God into it. Don't separate---"This is my church time, this is my Bible time, and then this is the rest for me. I can kind of live however I want to." God wants to be the Lord over all of it, every bit of it. Be the best at what you do. When you hear the name Stradivarius, what adjectives come to mind? Words like quality, craftsmanship, beauty. And that's because Antonius Stradivarius said, "God wants music to be heard. And because he wants music to be heard to soothe the hearts and minds of men and women, I want to make sure it's the best possible music and that my violins are the best."

And he said, "Other men will make other violins, but I will make the best." Others may work next to you, but be the best. And so they were to give the best of their crops, the best of their sheep, the best of their cattle to the Lord. And the agricultural part of Israel was brought under the mantle and the blessing of almighty God. And so the feast of Passover beginning in verse 1 of chapter 16, the Feast of Weeks or Pentecost beginning in verse 9, and then the Feast of Tabernacles beginning in verse 13. "You shall observe the Feast of Tabernacles seven days, when you have gathered from your threshing floor and from your winepress."

The Feast of Tabernacles was in the seventh month of their calendar, corresponds around our October. It's the falltime of the year. It's their month of Tishri or Tisri [tiz'-re] was their month. And they celebrated what Josephus called the most important and holiest feast of the year. It was quite a gathering in Jerusalem. The Feast of Tabernacles is called the Feast of Tabernacles or Booths because they had to live in booths. If you ever go to Israel in the falltime for this feast, you'll see booths built on the top of people's homes, in gardens, in squares. At the time of Jesus it was even in the temple courts they had these little booths. They're made of palm branches, sticks, crudely made.

They didn't spend, you know, they didn't insulate them or put windows in them or air-conditioning. It was just a little lean-to. They would build the booths, and originally the idea was you lived in the booth for a week. Feast lasted eight days. You'd live outside. It's the falltime of the year. Temperature in Israel is a great time to do it unless it rains, and it rarely does, you're going to be okay. When you would look up at night and you would see the sticks for your roof, there was sufficient space between the sticks so that you could see the stars. You were virtually outside. It was like camping out.

The idea behind this feast is to live out in the outdoors, so that you would remember what your forefathers had to go through when for forty years they wandered through the Sinai Desert on the way to a Promised Land, how they were outside, how in a simple fashion they trusted God for water, for food. They trusted God's guidance. Their forefathers lived in tents, and here they are in these little temporary booths built in their backyard or on their roof or outside in the courts. It was the time of thankfulness. Anybody who camps out for a week is very thankful for what he has.

It's great to be in a tent, but you know, living in a tent for a week, not having any conveniences of the stove or the running water or the toilets or the showers, you know, it's like, "You know what? Been there, done that. I now want to go home." And so they would be very thankful for God's provision. During the Feast of Tabernacles, which, by the way, lasted eight days, the first day of the feast and the eighth day, the last day of the feast, were Sabbaths, days of rest. They sort of were the bookends of the feast: one inaugurated the feast, one closed it off. There were celebrations in the temple during this time. Men and women would make a procession through Jerusalem and into the temple courts following the priest.

They would have palm branches and willow branches. In fact, I have---oh, there it is, the Feast of Tabernacles. This is a modern picture of the Jews celebrating the Feast of Tabernacles in Israel there with their Torah scrolls reading the Scriptures, singing psalms to the Lord. The Hallel Psalms, Psalm 113, 118, that whole section were sung antiphonally; that is, somebody would sing one part, the rest would sing the correspondent phrase. It would go back and forth. And today it is still celebrated in similar fashion like that. There's an interesting part of this feast, and that is, the priest would take a golden pitcher---and this is the Temple Institute's rendition of what that picture actually---pitcher actually---a picture of the pitcher, what it actually looked like.

He would take this golden pitcher and form with the people a procession from the Temple Mount walking down steps quite a ways to the pool of Siloam. They'd all be singing these hymns. He would fill this pitcher full of water, bring it back to the temple, and pour this pitcher filled with water at the base of the altar in the outer courtyard. While he did this the people were singing Isaiah 12:3, "Therefore with joy you will draw waters from the wells of salvation." Beautiful, beautiful feast. Pouring the water symbolizing just as water is poured on the rock, God brought water out of the rock while our forefathers wandered through the wilderness.

"Oh, how thankful we are for the wells of salvation," they would sing. "God sustained us, not only physically, but spiritually by giving us the refreshment of the water of salvation." On the eighth day, the last day of the feast, "the great day of the feast" it's called in John, chapter 7, the priest would take the pitcher and do it twice. He would fill it with water. He would march around the altar. Pour the water on the altar. The people would sing, "With joy you will draw water from the wells of salvation." Go down to the pool of Siloam again, march around the altar seven times pouring water.

He would pour water twice. They would march around it seven times. And they would sing over and over again, "With joy you will draw water from the wells of salvation." I bring that up because we're told that something interesting happened in Jesus' day when he comes to this feast in Jerusalem. The golden pitcher is filled with water, it is poured at the base of the altar, the people are rejoicing in the water of salvation. It says Jesus stood up on the last great day of the feast and cried out in a loud voice, so that everybody in the temple court heard him.

And he said, "If any man thirst, let him come unto me and drink. For he who believes in me, as the Scripture has said, out of his innermost being will flow rivers of living water." What an awesome time for Jesus to state that as that golden pitcher was flashed and poured with the water signifying the waters of salvation. Jesus was beckoning to those Jews who were coming, "I am the One who satisfies. Come to me and drink. Let your life be refreshed and then be a refreshment to others." John said, "This he spoke of his Holy Spirit," which at that point "was not yet given."

"You shall observe the Feast of Tabernacles seven days, when you have gathered from your threshing floor and from your winepress. And you shall rejoice in your feast, and your son and your daughter, your manservant, your maidservant, the Levite, the stranger, the fatherless, the widow, who are within your gates. Seven days you shall keep a sacred feast to the Lord your God in the place which the Lord your God chooses, because the Lord your God will bless you and all the produce and in all the work of your hands, so that you surely rejoice." See, again, God is referencing their work and their worship together.

"Three times a year all your males shall appear before the Lord your God in the place which he chooses: at the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles; they shall not appear before the Lord empty-handed. Every man shall give as he is able, according to the blessing of the Lord your God which he has given to you." So they were to give freely. They were to give sacrificially, but they were to give proportionally as they were able. God didn't say, "Everybody give twenty-five bucks every"---you know, just depending on how much you make you give. And depending on what's in your heart.

And what I like about God is God is always more interested in how you give than what you give. God is not impressed with big numbers. For somebody to give $10,000, $100,000 correspondingly, you know, it's not a lot for that person; for others $5 is a stretch. Jesus saw how people were giving one day into the temple treasury, but he noticed a woman who gave just a couple cents, "two mites." He said, look, these people are giving out of their abundance, she gave out of her lack, out of her sustenance, her very life, everything she had." And Jesus noticed that in proportion she gave everything.

And Jesus is interested in how we give more than what we give. They're to give, as he said here, "as they are able." And I've said in the past and I'll just briefly reiterate. I don't like hype, because as I read the Scripture when it comes to finances, though it is a responsibly of God's people to give to support God's work, and it's a privilege more than that, God doesn't hype it up. He doesn't. He doesn't pressure you. Mark Twain said he got so tired of ministers pleading for money that one Sunday when he happened to be in church, not only did he not give what he intended to give, but when the plate came around he actually took money. [laughter]

I'm not saying that he's a good example, [laughter] but he just got tired of it. And as I watch certain Christian programming on television, I get tired of it. I get tired of, you know, "God needs your seed-faith gift." God doesn't need anything; it's our privilege to invest in God's work. That's how Paul saw it in Philippians. He said, "I don't speak in terms of want. I don't need this. I speak in terms of investment. I've learned whatever state I'm in to be content." He said, "You have given time and time again to the work of God," and he said that God would reward them accordingly. He saw it as an investment in the work of God.

So, give as you are able, "according to the blessing of the Lord your God which he has given you. You shall appoint judges and officers in all your gates, which the Lord your God gives you, according to your tribes, and they shall judge the people with this judgment." There's a reference here to the gates of the city of Jerusalem. Let me see if I have one. Oh, where did it go? There we go. I had these things out of order. Oh, there we go. You're looking at the ancient courtroom of Israel. The gates of the city is where everything happened.

If you wanted a court case settled, you would go to this opening where the people would come in and out. There were usually benches built right as you walk through the inside of the first opening, and the elders of the city would sit around. That was their job. They would sit around all day long doing the important stuff. The wives would be at home, you know, doing the menial tasks, tending to the sheep, and out there in the fields plowing, some of them. The men did all of the important work sitting at the gate of the city and talking about life; [laughter] not all the men, but the judges of the city, the elders of the city were in the gates.

And if you wanted to know the news, there wasn't a USA Today or a Time or a Newsweek. There wasn't CNN, which was probably a great thing. So you would want to get your news from the elders. Why did they know it? Because you were at the gates of the city, people would go in and out of these gates from all over the land all day long, and they would be talking about what's going on in Bethlehem, what's going on in Nazareth, or what's going on in Galilee, what's going on in Jerusalem. So they heard. And so the beggars would gather at the gates of the city.

When a court case needed to be settled, for instance, when Ruth and Naomi wanted to talk to the elders of the land about Boaz redeeming the land, they went to the gates where the elders sat and they talked about the right of redemption for the land. This is where the judges sat. The judges were the leaders. Solomon later on will redivide the land into districts. And he will set up judges in all of the districts of the land of Israel so that---well, it facilitated justice. All of the policy could be disseminated through the judges and the taxes could also be taken.

And we know that Solomon was famous for his tax plan. He crippled the nation that way. But it would all take place by the judges at the gates of the city. So it says here, "You shall appoint judges and officers in all of your gates, which the Lord your God gives you, according to your tribes, and they shall judge the people with just judgment. You shall not pervert justice; you shall not show partiality nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous." Now there is a principle here; the law is being established.

Remember the people who heard the words that we're reading was the second generation. The first generation had died in the wilderness. This new group was about to enter into the land, and Moses is giving them the skinny on how they're to operate in the land, what laws they're to follow, what they're to do. Part of it is that you'll set up judges. That you can't---though you're going to have a central place of worship, you can't adjudicate everything from one place. You have to have representatives in all of the cities and all of the districts of Israel.

You have to use the talents of the volunteer force, the lay leaders, so to speak, in all of the land of Israel so that the work can get done. Dwight Moody said, "I would rather get ten men to do the work than to do the work of ten men." I often see churches whose leadership burns out because they try to do everything. They try to do all the counseling. They try to do all the finances. They try to do all the visitation. They try to do all the teaching. They try to be at every meeting of every group. And often times they lose their families in the process, because they're never tending to their own family, their own life, their own walk with God.

And so Moody had it right, get ten men to do the work rather than do the work of ten men. I see the role of a pastor as sort of a divine talent scout. He is there to train the people in the Word of God (Ephesians, chapter 4) so that the people of God can do the work of the ministry. So many people look at the pastor and go, "Oh, the work of the ministry, that's your job." Heh, it's your job. The job of the pastor is to equip the body to do the work of the ministry by feeding the Word of God, by teaching them the precepts and the principles of God.

I've shared this before in times past, but for those who haven't heard it: Stanford university in California ran an independent study of expectations. They took congregations and they said, "What do you want your leadership to do? What do you expect of them? You give us a list of demands and expectations. How long should your pastor spend studying the Scriptures and teaching the Word? Next, how long should your pastor spend visiting the congregation? How much time should he spend in counseling? How much time should he spend in administration? How much time should he spend in the community?" and so on and so forth.

After taking independent studies of various congregations, they found the average congregant expects the pastor to put in 135.5 hours a week. And they divided up the various responsibilities, which would leave him four and a half hours a day to sleep, to eat, to minister to his family, to do anything else that he needs to do or they need to do. Now, that's obviously impossible and God never intended that. God intended there to be a sharing. And so they're to go in the land, there's to be central worship, there's to be a priesthood, there's to be a high priest, there's to be prophets, eventually there's going to be a king.

But there's going to be judges that are going to sit at the gates of every city throughout Israel, and they're going to pronounce judgments, and they're going to hear cases, and they're going to listen to counseling needs. And the work of God will be done that way. Of course, one of the famous texts in the Bible for this is in Exodus 18 with Moses and his father-in-law, Jethro. You know the story, some of you. Moses thought he was, you know, pretty cool doing the work of God single-handedly. He was---I think if you were to interview Moses, his philosophy is, "I'd rather burn out for God than rust out for God."

Have you ever heard people share that philosophy? "I'd rather burn out for God than rust out for God"? That's a lame philosophy, because whether you burn out or rust out, you're out. [laughter] Why not stay in by neither rusting out nor burning out. Moses was burning out. He was out there from sunrise to sunset. And Jethro was visiting him and he'd watch Moses just get up in the morning, and there was a long line of people who brought all of the problems that they had to Moses, and Moses was to give them the counsel of the Word of God.

We're not told what the conversations were, but you can just imagine: "He snores." "She doesn't cook right." "She doesn't keep a clean tent." "He stole my sheep." And Moses heard this and gave the Word of God to each one. At night he comes into the tent tuckered out. And he's telling Jethro about how God has really used him to move the people through Egypt or from Egypt through the wilderness. And, you know, he's thinking that Jethro is going to say, "Moses, your mother-in-law and I are so proud of you, the way you're taking care of our daughter. And, gosh, God has really moved in your life. What a powerful man of God you are."

He expected some, you know, pats on the back. Instead Jethro reproved him. He said, "Moses, this isn't good. The thing that you are doing is not good. You're going to wear out and you're going to wear them out. You're going to wear the people out. The reason you're going to wear yourself out is because you're doing it alone. The reason you're going to wear the people out is because they're waiting all day, and at the end of the day you haven't finished meeting all the needs. There's still more people waiting to talk to just you. And so you have to close up shop and go home and sleep and be with your family, but there's still people who have needs to be met."

He said, "Moses, what you need to do is select seventy men. You teach the people the Word of God. Teach them the law of God. Get alone and hear from God and tell people what God has said and revealed. And then let these seventy others do all of the meeting with the people, do all of the counseling. And if there's a tough need, let them come to you." God really blessed Moses when he started doing that. It was the same principle that the early church followed in the book of Acts, chapter 6. A dispute broke out between the Grecian Jews and the Hebrew Jews over the daily distribution of funds.

One group thought that they weren't getting a fair shake, and so they brought the issue to the apostles. They said, "Come on, you're the apostles. You're the followers of Christ. You were with Jesus. You're Peter, you're John, you're Andrew, you're Philip, you're James, you fix this." The response was a watershed case. It was a landmark case. The apostles said, "We're not going to leave the Word of God to serve tables. Instead you select seven men," and here's the criteria, "full of the Holy Spirit and full of wisdom.

"Then bring them to us and we will release them to do the work that you need to get done. But we will continually give ourselves to prayer and to the ministry of the word of God." When they made that decision, God blessed it. It says, "The word of God multiplied greatly," because they kept their priorities. I think that God is wanting to do for any person, for any group, for any movement, for any church, great things. And when they do God's work God's way, God will do for those people what he's always wanted to do. God has given all of you gifts. You are gifted. God has put his Holy Spirit in you.

God has given you tremendous gifts and talents. And I love hearing about how you're ministering to one another, and how works of God are being started as God puts something in your heart to reach the community, to reach people in the church, to get people educated in a certain area and to go out and minister. That's how most ministries start. It's not like I'm lying in bed at night and go, "I'm going to start this kind of ministry." Now, sometimes that'll happen where one of us, the leaders, will get a vision. But often people will say, "You know, God really put it on my heart to see this happen. This isn't happening in our city in our community. It ought to happen."

"Great, why don't you do it?" And then they'll pray about it and a work will develop. It's another avenue of outreach. And so that is a New Testament principle. "Appointing judges and officers in your gates, which the Lord God gives you according to your tribes, they shall judge the people with just judgment." People will come to the gates, bring their cases, bring their gripes, bring their problems, and the judges will adjudicate. "You shall not pervert justice; you shall not show partiality, nor take a bribe," always a temptation. Somebody's going to have a little more money than somebody else and say, "Listen, if you rule in my favor there's a nice tip in it for you."

So, don't show partiality. Don't take a bribe. "A bribe blinds the eyes of the wise and twists the words of the righteous." The Romans had a depiction of judgment. The Roman depiction was of a woman blindfolded. Being a woman, she would be tender; she would feel for the person in need. Being blindfolded, she couldn't see what people looked like, whether one was poor or rich, nicely dressed or looked goofy in what they wore, what hairdo they had, and so that there wouldn't be any being swayed one way or the other by outward appearance. In one hand Justice, the woman blindfolded, had a sword; in the other hand she had a set of scales.

The sword meant swift judgment; the scales meant that you would have a balanced judgment, you would weigh things out carefully. The Persians, when they would judge, actually put a blindfold on the judge, so he could only hear the case and not see. He would just hear the information and make a judgment and pass a judgment based on what he heard presented to him, not on what he could see, because it could distort the judgment. So they were to be careful in all of their gates, in all of the cities of the land to have a just and righteous judgment. Verse 21, "You shall not plant for yourself any tree, as a wooden image, near the altar which you build for yourself to the Lord your God."

We talked about that before. There were the Asherim, the Asherah poles. Trees were cut and carved into lewd symbols, phallic symbols, and lewd worship would be done in these temples. Many of the temples were surrounded by groves of trees. So God wanted to make sure that their tabernacle and their temple did not resemble other worship places, but it was different, it looked different, it stood apart, it was for the worship of God. "You shall not sacrifice to the Lord your God a bull or a sheep which has any blemish or defect, for that is an abomination to the Lord your God."

This really isn't going to give you much information, but---oh, I'll learn how to work this. There's a bunch of sheep. See, isn't that neat? [laughter] I took this picture in Israel right next to the hill where the scapegoat would be let out into the wilderness for the sins, the atonement on Yom Kippur the Day of Atonement. But sheep had to be inspected. You couldn't just give to God any old sheep or any old bullock; you had to inspect it and make sure it was without spot, without blemish. After you inspected it, you would bring it to the temple or the tabernacle and the priest himself would have a good going-over.

He would check it out to make sure it doesn't have a defect. Why? Because of the tendency of man to offer to God that which is blemished, the leftovers. You can picture how it could go: a guy has his prize bullock out in his barn. I mean, it's just beautiful, stately, full. He has plans to sell it. One day he goes out and it's getting really sick. Looks like it's not going to make it. So he says, "Boys, take that bull, quickly go to the temple and offer that thing to God." So then everybody's going to see and go, "Oh, look, he gave his prize bull to God." Ah, but God knows his heart. There's a defect there.

It's not acceptable. God wants the best, not the leftovers. Not the idea of---"Well, you know, we've used this thing for twenty years, it's no good to us, let's give it to the church. Let's let God use it now that we've trashed it." [laughter] God says, "No. I want the finest. I want the best to be sacrificed to the Lord your God." So it was to be inspected, make sure it didn't have any blemish. "It's an abomination to the Lord your God." How do you give to God? I'm not just talking about money, I'm talking about everything. Time, you give the best time to God? You give the first time in the day to God? Is it his?

Do you wake up and set the pace by saying, "Before I do anything else, Lord, this day is yours. Guide me, lead me, show people your principles and your truth right now in your Word during this time." You say, "Oh, but, you know, I'm a night person. My best time is at night. In the morning I'm wasted." If the best time is at night, give the best time to God. "Oh, but there's a great show on TV. I can't miss my show." When there was a plague that swept over Israel because of David numbering the people, David went to buy a threshing floor to make a sacrifice, so that the plague would be stopped.

Eventually the temple would be built there as sort of a memorial to this whole episode. He goes and finds the hill, which is today the Temple Mount. It's the threshing floor of a guy by the name of Araunah or Ornan, depending on which book you read, same guy. The threshing floor was the top of a mountain, stone floor, just bedrock. But it was on the top because the winds would blow through the land in the afternoon and you would thresh on it. You would take the wheat, throw it in the air. The chaff and the wheat together would be streaming through the air, the wind would take the lighter, the chaff, and blow it away, and the grain would fall down.

Hence it was called a threshing floor. A sacrifice was to be made. David finds Ornan and says, "Man, I want to buy your threshing floor." And Ornan, knowing that he wants to sacrifice for God on this threshing floor, he says, "David, I'm not going to make you buy this. I own other property, if you want this threshing floor, I'll give it to you. It's for God, you're going to use it for God." "I know," David said, "but I want to buy it from you. After all, it's my sacrifice that I'm going to make. I want to make a sacrifice to God." "No, David, please, I insist. Take it. It's yours." And then David said, "I cannot sacrifice to God anything unless it costs me something."

It's an interesting insight into service and giving to God. How can you say it's a sacrifice if you don't sacrifice? A sacrifice that costs you nothing is worth precisely what it cost, nothing. For David to say, "Sure, I'll take it. Here, God, I'm giving it to you." It's no sacrifice. It had to cost him something. So God here said that he wanted the best. "If there is found among you, within any of your gates which the Lord God gives you, a man or a woman who has been wicked in the sight of the Lord your God, in transgressing the covenant, who has gone and served other gods and worshiped them, either the sun or the moon or" Hale-Bopp "or the host of heaven, which I have not commanded." [laughter]

People do worship the stars, don't they? Horoscopes, zodiac. "And it is told you, and you hear of it, then you shall inquire diligently. And if it is indeed true and certain that such an abomination has been committed in Israel, then you shall bring out to your gates that man or woman who has committed that wicked thing, and shall stone to death that man or woman with stones. Whoever is worthy of death shall be put to death on testimony of two or three witnesses; but he shall not be put to death on the testimony of one witness. The hands of the witnesses shall be the first against him to put him to death, and afterward the hands of all the people. So you shall put away the evil person from among you."

And this is, this next little entry, the fate of idolaters. These are actually stones that are on top of Masada. And Masada is the place where the last Jewish remnant defended itself from the onslaught of the Romans. And when the Romans were trying to come up Masada, they used these things to conveniently roll off the top of Masada as an incentive for the Romans to stop. And you can see that these things are about that big around, so they would be quite an incentive to stop. Stones are not forgiving masses. They usually end a life as soon as they strike. And God did prescribe the death penalty.

Again, we're talking the old covenant here. But he prescribed the death penalty for murder, for kidnapping, for child sacrifice---that was considered an absolute abomination to kill a child for any purpose, life was sacred---for sexual immorality, whether it was bestiality or whether it was homosexuality, or whether it was adultery, they were to stone them to death. If it was a case of incest, they were to burn the people. Then, again, capital punishment, life for life, tooth for tooth. Lex talionis was the code of the day. It was life in exchange for life, because life was sacred. And here also with witchcraft, with idolatry, they were to stone them.

Now God said, "You shall not kill." Yet, he says in these certain cases, "Get rid of these people from your land by execution." God did not consider that murder; he considered it righteously administered judicial implementation, the death penalty for certain crimes. And here it is idolatry. Now verse 8, "If a matter arises which is too hard for you to judge, between degrees of bloodguiltiness, between one judgment or another, between one punishment or another, matters of controversy within your gates, then you shall arise and go to the place which the Lord your God chooses. And you shall come to the priests, the Levites, to the judge there in those days, and inquire of them; they shall pronounce to you the sentence of the judgment."

Sort of the same thing in Exodus 20 with the seventy elders and Moses. There would be those cases, and you'd listen to them, and the judges and the elders in the gates would say, "You know, I don't know how to answer this one. I can't give you what I consider a just and righteous judgment." So there was a chain of command. There was either authority or there was anarchy. And the authority was this: if you can't figure it out, you go to the tabernacle in those days, the temple. Priests would be ministering there. They would have their courses, their daily activities. And you would find a priest and the priest would have an appointed judge to hear legal cases.

And between the religious leaders and this legally appointed judge overseen by the priesthood the case would then be dealt with, so that you would give spiritual input into it. You'd have a third party giving an unbiased calling. "You shall do according to the sentence which they pronounce upon you in that place which the Lord your God chooses. And you shall be careful to do according to all that they order you. According to the sentence of the law in which they instruct you, according to the judgment which they tell you, you shall do; you shall not turn aside to the right hand, to the left from the sentence which they pronounce upon you.

"Now, the man who acts presumptuously and will not heed the priest who stands to minister there before the Lord your God, or the judge, that man shall die. So you shall put away the evil person from Israel. And all the people shall hear and fear, and no longer act presumptuously. When you come to the land which the Lord your God is giving you, and you possess it and you dwell in it, and you say, 'I will set a king over me like all the nations that are around me,' " which they did, "you shall surely set a king over you whom the Lord your God chooses; one from among your brethren you shall set as king over you; you may not set a foreigner over you, who is not your brother."

God knew their heart. God said, "Now, you're going to get into this land, one of these days you're going to get this bright idea: 'You know, we don't have a king. All we have is God. All we have is almighty God. We have a theocratic setup, we don't have a monarchy. We don't have a visible representation like Moab, like Ammon, like Syria. We want to be like other nations.' " The Bible seems to indicate that when that time came, this was man's idea, not God's idea. And Samuel started weeping. He felt so discouraged, because they said, "Samuel, we want to be like all the other guys on the block. We want a king."

God said, "Samuel, they're not rejecting you, they're rejecting me from ruling over them." So God knew that they would want a king, that they would want a visible representative. So God says, "Now, when that time happens," and it happened years after they settled into the land of Canaan, "make sure that the king you choose is the one that I've chosen." Who did they choose? Saul. Was that God's man? No. He was man's man. Saul was chosen as the first king, the first monarch. It says that he was tall, that he was handsome, that he displayed certain capabilities, but he was weak in character.

He was a small man on the inside. He only looked good. He was a figurehead. They liked that. "Ooh, this guy, people are going to see him marching and think, 'Wow, this is our king.' " But he was weak and God rejected Saul eventually. And whom did God choose? David, because David was---what?---"a man after God's own heart." Remember how David was selected? The prophet came to Bethlehem under God's command, and he said to Jesse, "Jesse, I want to sacrifice to the Lord here in Bethlehem with you and your family." Because God said, "Go to the house of Jesse and you're going to select a king."

So he goes and the sons of Jesse pass before him. The oldest Eliab stands there and Samuel looks at him and he thinks, "Now this guy looks like a king. He's tall and he's really handsome. You know, people are going to say this is royal material. I think this is the king." God said, "Buzz!" Well, he didn't really say that, [laughter] but in effect he did. He said, "Don't look at the height of his stature, I didn't choose him. Man looks at the outward appearance, God looks at the heart." Next Abinadab, good looking, good candidate. God rejected him, and the next, and the next, and the next God rejected.

So he finally says, "Uh, Jesse, we have a problem here. I've gone through all your sons, came up with nothing. Is this it? Are there any other sons you have?" He goes, "Well, sort of. [laughter] We have," and he said this, "the youngest. He's out tending the sheep." Very revealing. Samuel was judging based on height. Jesse, the father, was judging based on age. God was judging based on the heart. That's what God saw. He didn't care what the looks were like. Didn't care how old or how young. David was the youngest, the least likely, the sheep tender, but God looked at his heart and chose him based on the heart. It was to be a man that God would choose.

Verse 15, "He's not to be a foreigner." In other words, there were always foreign mercenaries who would try to subjugate the kingdom and they'd be outside, "This is, you know, my land now"; you don't recognize him as the king, and the Jews never did, whether it was Antiochus Epiphanes, Nebuchadnezzar, the Rabshakeh of Assyria, or any of them. "But he shall not multiply," verse 16. Now here's the rules concerning the king: "He shall not multiply horses for himself, nor cause the people to return to Egypt to multiply horses." You see, in those days if in Israel you wanted to trade in horses, you had to go to Egypt, because the finest horses were bred in the delta, Nile Delta of Egypt.

The reason God didn't want them to do that is because the people would be going back to the place God redeemed them from. It would be an insult to the very work of God in redeeming them from Egypt. It's like saying, "God isn't taking care of us, we want to go back to Egypt and get some of this stuff." God says don't take the people back to Egypt: " 'You shall not return that way again.' Neither shall he multiply wives for himself, lest his heart turn away; nor shall he greatly multiply silver and gold for himself. Also it shall be, when he sits on the throne of the kingdom, that he shall write for himself a copy of this law in a book, from the one before the priests, the Levite."

Three things the king was not to do: don't have lots of wives; don't have all of your time spent in the silver and gold markets where you're thinking of your investments, don't get caught up in that; and don't get caught up in multiplying horses. There was Saul, there was David, but when Solomon approaches the throne of Israel, he blows it on all three counts. He multiplies wives, silver and gold, and horses. Would you turn with me really, really quickly over to the book of 1 Kings, chapter 4. Verse 20, 1 Kings, chapter 4, "Judah and Israel were as numerous as the sand by the sea in multitude, eating and drinking and rejoicing.

"So Solomon reigned over all the kingdoms from the River to the land of the Philistines, as far as the border of Egypt. They brought tribute and they served Solomon all the days of his life. Now Solomon's provision for one day was thirty kors of fine flour, sixty kors of meal, ten fatted oxen, twenty oxen from the pastures, and one hundred sheep, besides deer, gazelles, roebucks, and fatted fowl. For he had dominion over all the region on this side of the River from Tiphsah even to the Gaza, namely over all the kings on this side of the River; and he had peace on every side all around him.

"And Judah in Israel dwelt safely, each man under his vine and his fig tree, from Dan as far as Beersheba, all the days of Solomon. Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. And these governors," and so forth. And the next chapter, in this one, and the next few describe all of the wealth, the silver, the gold, and horses of Solomon. Solomon got so caught up financially that he overtaxed the people. He overtaxed the people so bad that when he finally died and his son is about to get on the throne, the people beg him, "Please, your father crippled the nation by his taxation program, don't do it."

He did it anyway, and that's what caused the kingdom to split north and south. There was a civil war going on for years because it started with Solomon's greed. Then there were the horses. I've been in Megiddo, the Valley of Armageddon, in the center of the Valley of Armageddon is the ruins of the city of Megiddo. And the most astonishing thing to me isn't the valley of Armageddon, it's the horse stalls at Megiddo. Solomon had more horse stalls in Megiddo, it would make a racetrack seem like a broken-down barn. This guy just had an incredible array and the ruins are still around today. You can see the stalls of Solomon.

And he had many other places in Israel, including underneath the present Temple Mount there's the ruins of the stalls of Solomon. He had them all over the country. He multiplied silver and gold, he multiplied horses, and he had a bunch of gals. Turn over to chapter 11. And I mean a bunch. I'm not talking five or six, which would be a bunch. One husband, one wife is---well, it's enough, right? I can't imagine having more. "But King Solomon," chapter 11, "loved many foreign women, as well as the daughter of Pharaoh: women of the Moabites, Ammonites, Edomites, Sidonians, Hittites---from the nations of whom the Lord had said to the children of Israel, 'You shall not intermarry with them, nor they with you. For surely they will turn away your hearts after their gods.'

"Solomon clung to these in love. And he had seven hundred wives." I would say that's multiplying wives. Not only that, "princesses and three hundred concubines; and his wives turned away his heart. For it was so, when Solomon was old, that his wives turned his heart after other gods; and his heart was not loyal to the Lord his God, as was the heart of his father David." Folks, here you have one of the authors of the books of the Bible. He wrote the book of Proverbs. He was one of the kings of Israel. He wrote some of the greatest truths of God that your hearts today still love to read in Proverbs. He was a man of great wisdom, yet, he was so foolish. He had so much, he was a leader, and, yet, he was a fool.

And it says here his heart turned after other gods. In fact, he was one of the greatest---one of the greatest prayers in the Bible is in 1 Kings, chapter 5, the dedication of the temple, beautiful prayer, beautiful prayer of worship. It showed an insight into his relationship with God. And yet he did exactly what God said don't do: "Don't have wives"; "I'm going to get a bunch of wives." "Don't have silver and gold"; "I'm going to get a bunch of silver and gold." "Don't have horses"; "I'm going to get lots of them." And his heart turned away from God. It's a lesson to you and to me. The laws of God are there because God loves you. God wants your heart. God doesn't want your heart turned away.

When God says, "Get married. Stay married. Don't go out and have adulterous affairs. Don't live together before marriage. Don't ruin your life by all these other means," if for you so say, "Man, God is really a bummer. He wants to, like, strap my life down and make me miserable." What a lame response. God's in it and God gives that to you because he loves you. The San Jose Mercury News, a newspaper in Northern California, had an article about Luke Goodrich who was out in his backyard burning trash, which is illegal to do. You can't do that. You can't just go out and say, "I want to burn my trash in the backyard." You can't do it in San Jose.

He's out there burning his trash, the fire not only burns his trash but gets out of control and burns about 100 acres. It takes six helicopters, it take 450 firefighters to put it out. They finally get it contained. The worst part of it is Luke Goodrich is the captain of the San Jose Fire Department. You know, of all the people that that shouldn't happen to, it would be Luke Goodrich, right? It could happen to somebody else, but the captain of the fire department did that? Sort of like Solomon the king, the leader; of all the people who did what he did, it wouldn't be Solomon.

It wouldn't be the guy who wrote Proverbs and the Song of Solomon and Ecclesiastes, such rich Scripture. But it was. He disobeyed the commandment of God. Now we'll close out this chapter just by reading these verses. Verse 18 of chapter 17, "Also, when he sits on the throne of his kingdom, he shall write," notice, "for himself." They didn't have computers. They didn't just go out and buy a Bible. The king had to write by hand a copy of the law. I think he'd start learning it that way, wouldn't he, if he had to write it all by hand?

What if we made it incumbent upon every elected official, every president, he had to write portions of the Scripture down and keep it wherever he went? It would be a great law. This king had to do it. He had to write it, "That he may learn it to fear the Lord and be careful to observe all the words of the this law and these statutes, that his heart may not be lifted up above his brethren, that he may not turn aside from the commandment to the right hand or to the left, that he may prolong his days in his kingdom, he and his children in the midst of Israel."

For more resources from Calvary Albuquerque and Skip Heitzig visit calvaryabq.org.

Additional Messages in this Series

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12/22/1996
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Deuteronomy 1:1-33
Deuteronomy 1:1-33
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12/29/1996
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Deuteronomy 1:34-3:29
Deuteronomy 1:34-3:29
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1/5/1997
completed
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Deuteronomy 4:1-49
Deuteronomy 4:1-49
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1/12/1997
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Deuteronomy 5:1-15
Deuteronomy 5:1-15
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2/2/1997
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Deuteronomy 5:16-6:9
Deuteronomy 5:16-6:9
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2/9/1997
completed
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Deuteronomy 6:8-8:11
Deuteronomy 6:8-8:11
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2/16/1997
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Deuteronomy 9-10
Deuteronomy 9-10
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3/2/1997
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Deuteronomy 11-12:13
Deuteronomy 11-12:13
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3/9/1997
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Deuteronomy 13-14
Deuteronomy 13-14
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3/16/1997
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Deuteronomy 14:22-16:8
Deuteronomy 14:22-16:8
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4/14/1997
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Deuteronomy 18-20
Deuteronomy 18-20
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4/20/1997
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Deuteronomy 20-21
Deuteronomy 20-21
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5/4/1997
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Deuteronomy 22-23
Deuteronomy 22-23
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5/25/1997
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Deuteronomy 24-25
Deuteronomy 24-25
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6/8/1997
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Deuteronomy 26-27:3
Deuteronomy 26-27:3
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6/11/1997
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Deuteronomy 27:4-28:20
Deuteronomy 27:4-28:20
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6/18/1997
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Deuteronomy 28:15-68
Deuteronomy 28:15-68
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6/26/1997
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Deuteronomy 29-30:8
Deuteronomy 29-30:8
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7/2/1997
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Deuteronomy 30:10-31:8
Deuteronomy 30:10-31:8
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7/9/1997
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Deuteronomy 31:9-32:22
Deuteronomy 31:9-32:22
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7/16/1997
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Deuteronomy 32:23-34:12
Deuteronomy 32:23-34:12
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There are 21 additional messages in this series.
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