Skip HeitzigSkip Heitzig

Skip's Teachings > 05 Deuteronomy - 1996 > Deuteronomy 22-23

Message:

SAVE: MP3
BUY: Buy CD
Player will resume where you were momentarily. Please wait...

Cancel
Loading player...
Enter your Email Address:

or cancel

Deuteronomy 22-23
Skip Heitzig

Deuteronomy 22 (NKJV™)
1 "You shall not see your brother's ox or his sheep going astray, and hide yourself from them; you shall certainly bring them back to your brother.
2 "And if your brother is not near you, or if you do not know him, then you shall bring it to your own house, and it shall remain with you until your brother seeks it; then you shall restore it to him.
3 "You shall do the same with his donkey, and so shall you do with his garment; with any lost thing of your brother's, which he has lost and you have found, you shall do likewise; you must not hide yourself.
4 "You shall not see your brother's donkey or his ox fall down along the road, and hide yourself from them; you shall surely help him lift them up again.
5 "A woman shall not wear anything that pertains to a man, nor shall a man put on a woman's garment, for all who do so are an abomination to the LORD your God.
6 "If a bird's nest happens to be before you along the way, in any tree or on the ground, with young ones or eggs, with the mother sitting on the young or on the eggs, you shall not take the mother with the young;
7 "you shall surely let the mother go, and take the young for yourself, that it may be well with you and that you may prolong your days.
8 "When you build a new house, then you shall make a parapet for your roof, that you may not bring guilt of bloodshed on your household if anyone falls from it.
9 "You shall not sow your vineyard with different kinds of seed, lest the yield of the seed which you have sown and the fruit of your vineyard be defiled.
10 "You shall not plow with an ox and a donkey together.
11 "You shall not wear a garment of different sorts, such as wool and linen mixed together.
12 "You shall make tassels on the four corners of the clothing with which you cover yourself.
13 "If any man takes a wife, and goes in to her, and detests her,
14 "and charges her with shameful conduct, and brings a bad name on her, and says, 'I took this woman, and when I came to her I found she was not a virgin,'
15 "then the father and mother of the young woman shall take and bring out the evidence of the young woman's virginity to the elders of the city at the gate.
16 "And the young woman's father shall say to the elders, 'I gave my daughter to this man as wife, and he detests her.
17 'Now he has charged her with shameful conduct, saying, "I found your daughter was not a virgin," and yet these are the evidences of my daughter's virginity.' And they shall spread the cloth before the elders of the city.
18 "Then the elders of that city shall take that man and punish him;
19 "and they shall fine him one hundred shekels of silver and give them to the father of the young woman, because he has brought a bad name on a virgin of Israel. And she shall be his wife; he cannot divorce her all his days.
20 "But if the thing is true, and evidences of virginity are not found for the young woman,
21 "then they shall bring out the young woman to the door of her father's house, and the men of her city shall stone her to death with stones, because she has done a disgraceful thing in Israel, to play the harlot in her father's house. So you shall put away the evil from among you.
22 "If a man is found lying with a woman married to a husband, then both of them shall die--the man that lay with the woman, and the woman; so you shall put away the evil from Israel.
23 "If a young woman who is a virgin is betrothed to a husband, and a man finds her in the city and lies with her,
24 "then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not cry out in the city, and the man because he humbled his neighbor's wife; so you shall put away the evil from among you.
25 "But if a man finds a betrothed young woman in the countryside, and the man forces her and lies with her, then only the man who lay with her shall die.
26 "But you shall do nothing to the young woman; there is in the young woman no sin deserving of death, for just as when a man rises against his neighbor and kills him, even so is this matter.
27 "For he found her in the countryside, and the betrothed young woman cried out, but there was no one to save her.
28 "If a man finds a young woman who is a virgin, who is not betrothed, and he seizes her and lies with her, and they are found out,
29 "then the man who lay with her shall give to the young woman's father fifty shekels of silver, and she shall be his wife because he has humbled her; he shall not be permitted to divorce her all his days.
30 "A man shall not take his father's wife, nor uncover his father's bed.
Deuteronomy 23 (NKJV™)
1 "He who is emasculated by crushing or mutilation shall not enter the assembly of the LORD.
2 "One of illegitimate birth shall not enter the assembly of the LORD; even to the tenth generation none of his descendants shall enter the assembly of the LORD.
3 "An Ammonite or Moabite shall not enter the assembly of the LORD; even to the tenth generation none of his descendants shall enter the assembly of the LORD forever,
4 "because they did not meet you with bread and water on the road when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you.
5 "Nevertheless the LORD your God would not listen to Balaam, but the LORD your God turned the curse into a blessing for you, because the LORD your God loves you.
6 "You shall not seek their peace nor their prosperity all your days forever.
7 "You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you were an alien in his land.
8 "The children of the third generation born to them may enter the assembly of the LORD.
9 "When the army goes out against your enemies, then keep yourself from every wicked thing.
10 "If there is any man among you who becomes unclean by some occurrence in the night, then he shall go outside the camp; he shall not come inside the camp.
11 "But it shall be, when evening comes, that he shall wash with water; and when the sun sets, he may come into the camp.
12 "Also you shall have a place outside the camp, where you may go out;
13 "and you shall have an implement among your equipment, and when you sit down outside, you shall dig with it and turn and cover your refuse.
14 "For the LORD your God walks in the midst of your camp, to deliver you and give your enemies over to you; therefore your camp shall be holy, that He may see no unclean thing among you, and turn away from you.
15 "You shall not give back to his master the slave who has escaped from his master to you.
16 "He may dwell with you in your midst, in the place which he chooses within one of your gates, where it seems best to him; you shall not oppress him.
17 "There shall be no ritual harlot of the daughters of Israel, or a perverted one of the sons of Israel.
18 "You shall not bring the wages of a harlot or the price of a dog to the house of the LORD your God for any vowed offering, for both of these are an abomination to the LORD your God.
19 "You shall not charge interest to your brother--interest on money or food or anything that is lent out at interest.
20 "To a foreigner you may charge interest, but to your brother you shall not charge interest, that the LORD your God may bless you in all to which you set your hand in the land which you are entering to possess.
21 "When you make a vow to the LORD your God, you shall not delay to pay it; for the LORD your God will surely require it of you, and it would be sin to you.
22 "But if you abstain from vowing, it shall not be sin to you.
23 "That which has gone from your lips you shall keep and perform, for you voluntarily vowed to the LORD your God what you have promised with your mouth.
24 "When you come into your neighbor's vineyard, you may eat your fill of grapes at your pleasure, but you shall not put any in your container.
25 "When you come into your neighbor's standing grain, you may pluck the heads with your hand, but you shall not use a sickle on your neighbor's standing grain.

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

Previous | Next Cookies must be enabled to support these options.
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.

FREE - Download Entire Series (MP3) (Help) | Buy audiobook

Transcript

Open as Word Doc Open as Word Doc    Copy Copy to Clipboard    Print icon    Show expand

Tonight we're in the book of Deuteronomy, chapter 22 and 23. There was a song in the sixties about signs; you may remember it. One of the verses of the song says, "And the sign said, 'Long-haired freaky people need not apply.' So I tucked all my hair up under my hat and I went in to ask him why. He said, 'You look like a fine upstanding young man, and I think that you'll do.' So I took off my hat, and said, 'Imagine that? Me working for you!' " Now, the song was basically about rules, signs that form a rule and how we hate rules, we hate signs. We don't like signs telling us what to do, and what not to do. On the way here this evening with that song going through my mind---it wasn't on the radio because I rode my motorcycle. Don't have a radio on it.

I was looking at the signs on the road, bus signs, "Bus 93 Stops Here," or stop signs, or stoplights for that matter, or "No Parking Any Time at All" signs, or signs that say, "Left Turn on Green Arrow Only"---all sorts of different signs to regulate public behavior. And as I thought about that song and I saw the signs, I thought how life would be without signs and rules. After all, that's the kind of society people say they want to live in. "I don't want rules. I don't want signs. I should be able to live my own life, make up my own choices." And I thought of countries that have no road signs. I've been to lots of them. No signs at all and probably no laws governing traffic.

At least it seems that the only law in some countries governing traffic is: "Get to where you're going any way you can." And everybody abides by that general principle. You can go on sidewalks, around animals, you can ride animals, you can ride camel carts, bicycles, cars, buses anywhere in some countries. It's pandemonium without laws. We need parameters. And that's probably why David said, "O how I love thy law! It was my meditation in all the day." God gave his laws not to make you a captive in the sense of binding you and restricting your freedom, but the parameters are there so that within those parameters you might exercise great freedom and live a very quality kind of a life.

Now tonight we're going to review a little bit of the law. Some of these things you have already reviewed, you've already seen. But, you know, I take the principle of Peter. Peter said, "I'm about to tell you some things you've already heard. And even though you've already heard them, I'm going to tell them to you again and again and again as long as I'm in this body." And there is that principle of reiteration. Sometimes we need to hear things over and over again because we forget them. And so by way of rehearsal we're just kind of backtracking and reviewing where we've come from so far. We're dealing with Moses and the Law and a new generation of the children of Israel encamped on the plains of Moab.

They're about to go into the land. Moses received the at Law Mount Sinai from God. He gave it to them. And now he sort of succinctly arranges the law and recaps the essentials of God's law to this new generation. The purpose of the law, you may remember, we gave you those at one other time: to regard man. That's why there's traffic laws. "Forty miles an hour" was another traffic law I saw today; "45 miles an hour." And when you see a sign, what do you do as soon as you see the "45 miles an hour"? Are you like me, do you look at your dash to see if you're doing that, if you're exceeding that? It's to regard other people going on the same path. Secondly, to restrain evil. The law tethers us.

When there's a law that say, "You shall not, or else," it restrains the human passion that would be there and very prevalent without that kind of tethering. It's also to reveal sin, because as soon as the law says, "You shall not," you might say, "H'm, I want to do that." When you see a sign, "Don't touch this paint," [laughter] "Don't open this door," It reveals, "Man, I want to do it." Why? Because it's says not to, just like the song "Signs, signs," sings. It reveals our own inclinations, our sin, and then it reveals the need for a Savior. "Boy, I need help to keep this law." And we've gone over this before, but to regard man we saw was the first purpose of the law, parameters for safe living given by a loving God.

Exodus 19:5, "You shall be a special treasure to me above all people." Then, to restrain evil, to tether the ragings of the sinful nature. Now this comes to us out of Timothy, where Timothy writes or Paul writes to Timothy, "The law is not made for a righteous person, but from the lawless and the insubordinate." You ever thought about that, good people don't need laws? What does that tell you about society? It's not good. A righteous person doesn't need to be told "You shall not murder," "You shall not to commit adultery," "You shall not covet," "You shall not steal"; he's not going to do it. The law was made for the unrighteousness to restrain evil; next, to reveal sin.

Paul said in the book of Romans, "What shall we say then? Is the law sin? Certain not! On the contrary, I would not have known sin except through the law." You read what the law says and you realize, "Man, I have done some of those things. I've crossed that line." It reveals the sin that I have. And then it reveals our need for Jesus Christ. Galatians 3:24, "Therefore the law was our tutor," schoolmaster, paidagógos is the Greek word for it, "to bring us to Christ, that we might be justified by faith." Now in chapter 19, and we saw that we're dealing with that one speech of Moses where he deals with the sanctity of human life, how we ought to live our life, preserving life, loving life.

And so there were cities of refuge on either side of the Jordan River. Six of the 48 Levitical cities were given so that if you accidentally killed somebody, you could run to this city, and you'd have sanctuary until you could get a fair trial. Also in the same chapter the sanctity of life is borne out, but witnesses must attest to crimes that require capital punishment, because God didn't want life to be just expended, there should be a fair trial with suitable witnesses. And so the cities of refuge, three on either side of the Jordan: three on west, three on the east.

And sort of scattered equal distance from one another: one in the north just above the Galilee region, one sort of in the middle of the country in the area of Samaria, and then one down south in Judah. And then the duplicate of that would be on the other side of the Jordan River. In chapter 20 we saw that there's the sanctity of life again in the laws of warfare. Isn't it interesting God says, "Here's some laws, here's my will when you go fight, when you go to battle. And so they're laid out in chapter 20: offering peace to a city before you attack it, letting them make that peaceful negotiation; and then when you would make your weapons of warfare, your siegeworks, your battering rams, don't go out and cut down the fruit trees, preserve the trees and use only the trees that are non-fruit-bearing.

Chapter 21 we get now the protection of life. Oh, that was last time, wasn't it? Yes, the law of unsolved murders; the law of female war prisoners, if you wanted to marry one; and the law of the firstborn inheritance. I don't know why I threw that in, but I had some battle pictures so I thought, "I'll put it in there." "The battle is the Lord's." Remember how that chapter opened up? When you go to battle, you might have some people who are newly married or betrothed; you might have somebody who's just bought some land, hasn't really worked it; somebody who bought a house, but hasn't lived in it; somebody's who's got some animals and haven't tested them yet; and somebody who's just plain scared---let them be exempt.

"The battle is the Lord's." And the priest would approach the people and say, "We're going to go to battle. God is going before us. Trust him with all of your heart. He's going to give us the victory." And so they were to march. [laughter] You know, I was just---I just had to throw this in. Isn't that a great shot, overhead? It's a principle that I think is sort of an overarching principle in all this: God wants to get nosey and be involved in every aspect of your life. He's not just interested in you when your Bible is open and in church; he's interesting in governing every portion of your life, from the battlefield to even leisure, to even leisure as we're going to see tonight in this area. So now we get now to chapter 22.

And in chapter 22 we have the laws of a personal nature. We're going to cover personal property, if something is lost or misplaced, or an animal runs away, and then also of sexual immorality, punishment and payment for the different causes of that. Let's get into it. "You shall not see your brother's ox or his sheep going astray, and hide yourself from them; you shall certainly bring them back to your brother. And if your brother is not near you, or if you do not know him, then you shall bring it to your own house, and it shall remain with you until your brother seeks it; then you shall restore it to him.

"You shall do the same with his donkey, and so shall you do with his garment; with any lost thing of your brother's, which he lost and you have found, you shall do likewise; you must not hide yourself." An animal runs away, you know whose it is. It's your neighbors. If you don't like that neighbor, you might say, "Good, now he'll be that much more impoverished by the loss of this oxen or donkey. It serves him right. He deserves this. He should have been watching." God says, "When you see somebody's property amiss, don't hide yourself. Go out in love and keep that animal, if you don't know whose it is. If you know whose it is, go say, "I found your animal." It's the law of love and mercy.

If you don't know whose it is, take it home, nourish it. And if somebody knocks on your door and says, "You know, I lost my donkey, or my ox, have you found it?" "Yes, I found it. It's in the back. Let me get it for you." Recently our administration is talking about their new idea called "volunteerism," how that Americans have become selfish and we should be volunteering and helping people out. It is a good idea, but it's not a new idea. During FDR's administration he had a similar idea. He called it the Good Neighbor Policy, and all the pundits touted it as "new," "revolutionary," "be a good neighbor." It's a good policy, but it's not new.

Moses during his time gave the children of Israel a law. It was God's law, a "good neighbor policy." In fact, it goes back before the time of Moses to the very throne of God. For God is a merciful and loving God, saying, "You are your brother's keeper. You have a responsibility to look after your brother, your neighbor, watch after his things." It's the law of love even from the Old Testament. Now, with that in mind, how do people come off and say, "The God of the Old Testament is an angry God filled with wrath and hatred and vengeance; unlike the God of the New Testament." It only shows one thing: they've never read the Old Testament. It's a law of mercy, lest your brother become impoverished by this deed.

Do the same if he loses his garment. And, you know, there are some people that just lose things. Have you known those kind? They leave things around. And it would be very easy to say, "Ooh, he left his wallet here. Finders keepers, losers weepers." If you know whose it is, return it; if you don't, keep it for a while, and if they claim it, great. If they don't claim it, then that's another issue. Verse 4, "You shall not see your brother's donkey or his ox fall down along the road, and hide yourself from them; you shall surely help him lift them up again." The idea here is an animal probably fallen under the weight of a load with a master nearby using the animal to carry something, or to plow something, and that animal has broken down under that weight.

So your neighbor is probably in that scene, in that scenario. Go help that person restore the usefulness of that animal. Now, in verse 5, and these are sundry kinds of laws: "A woman shall not wear anything that pertains to a man, nor shall a man put on a woman's garment, for all who do are an abomination to the Lord your God." Now, in Syrian paganism---it's a neighboring country just northeast of Israel---there was the exchange of clothing between men and women in some of the temple practices, which would lead to immorality in the temple practices, this exchanging of clothes.

And I think the idea isn't a sense of fashion as much as it is this immoral practice that led to immorality, and probably referring to transvestitism, which became prevalent even way back then. "Nothing new under the sun." These things were common place among the Syrians and even among some of the Canaanites, deviant sexual behavior. The Scripture regards natural differences between men and women. Now, to me it's not too difficult to understand those differences. Everybody's, you know, the idea today's is "everybody's equal." I agree everybody's equal, but not everybody's the same; there are differences. There are physiological differences. I think we ought to enjoy those differences. I do.

And instead of a woman trying to act like a man, or a man trying to act like a woman, I think---I love when a woman acts like a woman, and a man is a man and not ashamed of it. And those differences are distinct. "In the beginning God made male and female," and that's his distinction. He made Adam and Eve, not Adam and Steve. [laughter] And so even in clothing, because it could resemble pagan practices, certain things were wrong. Transvestitism was wrong. Bestiality was wrong. Homosexuality was wrong. And I'm not ashamed to say it. And so even in the clothing a man shall not dress like a woman, probably because, again, of the Syrian paganism that was prevalent and vice versa.

Verse 6, "If a bird's nest happens"---boy, you'd say, "Moses, you're jumping all over the place on this one." "If a bird's nest happens to be before you along the way, in any tree or on the ground, with young ones or eggs, with the mother sitting on the young or on the eggs, you shall not take the mother with the young; you shall surely let the mother go, you shall take the young for yourself, that it may be well with you that you may prolong your days." You say, "I can use these eggs, or I want to take the young and keep them for myself to raise them," or perhaps to grow them and to eat them depending on what kind. Don't kill the mother. Don't be indiscriminate.

Don't say, "I'll just waste this life, get rid of the mother, and keep these for my own." You know, God is protecting birds here. He's concerned about birds. Do you remember what Jesus said in Matthew 10? He said, "Now a sparrow falls to the ground without your Father's knowledge. Are you not more valuable than many sparrows?" I think he was referring to this, that if God wrote a law---you might say this is a fowl law---[laughter] Well, it is about birds, avian species. If God would be that tender to write a law preserving birds, how much more valuable than human beings? And yet today we're more prone to watch out for the endangered bird species and the spotted owl than we are human beings.

It's interesting to me that groups that say "save the minks" and "save the spotted owl" are proponents of abortion. Jesus' argument is that if God is concerned about animals, and birds, and these little creatures, God is more concerned about you, human beings. "He even numbers the very hairs of your head." What a beautiful, beautiful law. "When you build a new house, then you shall make a parapet," a tiny little wall around the top, "for your roof, that you may not bring bloodguiltiness on your house if anyone falls from it." Now, in those days keep in mind that the roofs were flat. It's sort of like the architecture around the Southwest here, flat roofs.

When I first came to town and I saw flat roofs, I thought, "This is like being in Israel." And the roofs in those days were porches, they were places where family would retire in the evening for a time of leisure to enjoy the cool evening breezes. They would put potted plants on the top. Sometimes they would even grow gardens and grow grass right into the mud of the top of their house. Well, going up on top of the house could be a problem. Kids could be up there, be running around playing. If there isn't some kind of a parapet, some kind of a wall, and the Jewish rabbi stipulated at least two cubits or 18 inches, there be a railing of protection for the kids.

Or if you go up there at night and you can't see, you might fall off the top and break your neck. So it's a law preserving the home, so that the home could be enjoyed. This is simply an ancient rooftop of an ancient bathhouse, again, a parapet is on the top of that roof, so that if you were going out and enjoy the summer, hang out there in the evening, you'd sleep out there many times, you'd have protection. It's the preservation of life, once again, that God is concerned about. So, you will not bring bloodguiltiness on your house if anyone falls from it. Isn't it interesting, I found out that building codes in our country are really a recent development in the last century when they really came into play.

God had building codes back then. This was a law of Moses: have protection on your house, put a railing. You know, you might want to think about that. Is your home protected for your children? Do you child protect the locks and watch out, you know, where the crib is situated, and how the child is going to move around the yard? Protect them. Put up a parapet. Put up a wall. Put up a fence. Verse 9, "You shall not sow your vineyard with different kinds of seed, lest the yield of the seed which you have sown and the fruit of your vineyard be defiled. You shall not plow with an ox and a donkey together. You shall not wear a garment of different sorts, such as wool and linen mixed together.

"You shall make tassels on the four corners of your clothing with which you cover yourself." Notice that God here is taking several different examples of mixing things together. Don't mix animals. Don't mix seeds. Don't mix certain kinds of cloth. We don't know why exactly for all these, except perhaps it's a law of separation: "You're a holy people; you're to be different." And also when it came to clothing, idolatrous priests would often mix materials of their tunics for their clothing because they believed it was magical, it would bring magical powers. And so to make a distinction, there were cotton, there were wool linen kinds of garments for the priests. They were to be distinct.

And same with the sowing of the seed "lest the land become defiled." It's simply the fact that they're to be a holy people. They're to be separate. They're to be different. Now, what's the principle for us? Same one. We're God's people, we're holy, we're to be different. Romans 12 says, "Don't let the world squeeze you into its own mold." Don't try to be like the world. Enjoy the differences. Enjoy the fact that people recognize, "Man, you're different. You don't like to go party like we like to go party. You don't go out to the bars like we like to go out to the bars. You're not interested in the same things. You live a very separate kind of lifestyle. You love God. You read your Bible. You're weird." "Amen" is right.

Good difference to have---be separate. Now in verse 10 there's the principle of plowing. "You shall not plow with an ox and a donkey together." Why? Well, yoked animals are yoked together so they can work together. The yoke as you can see was a piece of wood attached by leather thongs or ropes. You take two animals usually of the same temperament, size, and the same species, because donkeys and oxen have different gaits. They have different capacities of weight. They work differently together. So when you yoke animals together, make sure they're the same.

Otherwise it's going to take---you know, you're going to have the ox wanting to pull and you're going to have the donkey digging in its heels and going "hee-haw, hee-haw," and not wanting to move, [laughter] frustrating and really stupid. So you want to make sure they're yoked together, they have the same temperament, so they're going to do the work, get the job done, go in the same direction together. In the New Testament Paul uses this analogy and he says that believers should not be unequally yoked together with unbelievers. So imagine having a believer and an unbeliever yoked together, figuratively now, not literally.

They're together in some enterprise, meant to go in the same direction, same goals, but they're going to pull in different directions. Marriages can be like that. They can be an unequal yoke. There can be a believing young lady who says, "I don't want to wait for these Christian men anymore. I'm tired of waiting. None of them ask me out. None of them ask me to get married. There's an unbelieving guy at work, I'm just going to go out with him. I'll marry him. He says he loves me. I'll be a witness to him." Interview the girl a few years into the marriage, she finds that she's connected to this fellow and they pull in opposite directions. She's trying to pull him to church; he's trying to pull her out of church.

They're yoked but they're fighting each other. She wants to love God with all of her heart; he doesn't care. How difficult. So don't bring an ox and a donkey together. And I know many marriages of oxen and donkeys, and I'm not going to tell you which is which. [laughter] They're just pulling in opposite directions. Don't you want God's best for your life? Why settle for second best? Wait on the Lord. God knows what he's doing. Make sure that you're being pulled in the right direction. Look at verse 12. "You shall make tassels on the four corners of the clothing with which you cover yourself." This was a prayer shawl. These are the tassels on the prayer shawls.

The Jews divided the laws of God in the Torah into 613 laws. They said 365 are negative, 248 are positive. And so they had the prayer shawl and they had it lined with fringes. And they called the prayer shawl the Tallith/tallit and they called the fringes tsitsith, funny name, tsitsith. And the tsitsith is the Hebrew word for the numeric equivalent of 600. And each tassel had to have 8 strings with 5 knots, 13, so 613 and laws. And they would look at the fringes of the garment and they would always remind them that they're to be covered with God's law, that the law protects them, that the law was there for their benefit. So they would wear the prayer shawls.

And perhaps this is what Jesus was wearing when the woman from Syro-Phoenicia said, "I know if I touch the hem of his garment, I'll be healed," these blue fringes that recognized the law of God. "If any man takes a wife, and goes into her, and detests her, and charges her with shameful conduct, and brings a bad name on her, and says, 'I took this woman, and when I came to her I found that she was not a virgin,' then the father and the mother of the young woman shall take and bring out the evidence of the young woman's virginity to the elders of the city at the gate. And the young woman's father shall say to the elders, 'I gave my daughter to this man as wife, and he detests her.

" 'Now he has charged her with shameful conduct, saying, "I found your daughter was not a virgin," and yet these are the evidences of my daughter's virginity.' They shall spread the cloth before the elders of the city. Then the elders of the city shall take that man and punish him." Here's the case of a marriage. The guy gets married, goes on his honeymoon, and he says, "You know what? I don't like her. I don't know what got into me, I don't know why I consented to this marriage, all I know is I want out. To get out I'm going to come up with an accusation. I'm going to say she wasn't a virgin when I married her and I found that out on my honeymoon."

Isn't it interesting that in Old Testament one of the laws by which a marriage could be null and void is if she wasn't a virgin when they got married. So he accused her, "She wasn't a virgin. She's---in her father's house, she's defiled her father's house, she's gone out with some other man." The parents of the daughter would take out a cloth. What cloth? What is this evidence? It is probably the bed sheet from the honeymoon stained with blood. It would be stained with blood if she was a virgin and the piece of tissue broke, which would provide blood and indicate that he was a virgin. And that was given to the parents just in case something like this would happen. I know it sounds wild.

It would be embarrassing to spread out that cloth before the elders of the city. But it was to protect her and to protect her parents, because the accusation is against her and the parents, because it would have happened during this woman's stay in her father's house. Spread it out and say, "This guy's a liar. He's a crackpot. He's trying to get out of the marriage. He's coming up with a false accusation." Then they would punish him, and the punishment was with forty stripes. Remember the flagellum that was used by the Romans? They would take and beat this man who made a false accusation. He'd get forty lashes.

And they had to "fine him one hundred shekels of silver and give them to the father of the young woman, because he had brought a bad name on a virgin of Israel. And she shall be his wife; he cannot divorce her all of his days." So he wants a divorce. He doesn't get a divorce. He has to stay and work out the problems in the marriage. It would be tough after that incident. "But if this thing is true, and the evidences of her virginity are not found for the young woman, then they shall bring out the young woman to the door of her father's house, and the men of her city shall stone her to death with stones, because she has done a disgraceful thing in Israel, to play the harlot in her father's house.

"So you shall put away this evil person from among you. If a man is found lying with a woman married to a husband, then both of them shall die---both the man that lay with the woman, and the woman who was with you---woman; so you shall put away the evil person from Israel." Remember they brought the woman caught in adultery it says to Jesus in the New Testament? They said, "Rabbi, the law says this woman should be stoned." Where's the man? That's why Jesus said, "He who is without sin, take and cast the first stone." They were very one-sided at that point. In an adulterous situation they were both to be put to death.

"If a young woman," verse 23, "who is a virgin betrothed to a husband, and a man finds her in the city and lies with her, then you shall bring them both out to the gate of that city, you shall stone them to death with stones, the young woman because she did not cry out in the city, and the man because he humbled his neighbor's wife; so you shall put away the evil person from among you." Now I've got to explain the cities. When you think of a city today, you think of a city like this. This would be seen as the countryside in ancient Israel, this city. Cities were built within walled parameters, houses built very close or one on top of another in a very small area.

If you ever go to Israel, we'll show you an ancient city. And you think, "This thing is just a couple acres." But they pack lots of people in it, so that in reality anybody could cry out and be heard by several neighbors. There wasn't that much privacy. Whereas today you could be in a home and the home is pretty isolated with air gaps and sometimes several feet between them. It wasn't like that in ancient cities. "But if a man finds a betrothed young woman in the countryside, and the man forces her and lies with her, then only the man who lay with her shall die. But you shall do nothing to the young woman; there is in the young woman no sin worthy of death, for just as when a man rises against his neighbor and kills him, even so is this matter.

"For he found her in the countryside, and the betrothed," or engaged would be the appropriate way to look at it for us, "betrothed young woman cried out, but there was no one to save her. If a man finds a young woman who is a virgin, who is not betrothed, and seizes her and lies with her, and they are found out, then the man who lay with her shall give to the young woman's father fifty shekels of silver, and she shall be his wife because he has humbled her; and he shall not be permitted to divorce her all his days." So they're unmarried, they have sexual relationship, it was required of them to be married. It's the old-fashioned way. "You humbled her. You have come together as one flesh.

"Now marry her, pal, and provide for her, and be a loving husband to her." "And a man shall not take his father's wife, nor uncover his father's bed." The family is the basic unit that provides the fabric of society. Mess with that basic unit and you undermine society. That's why we have a society that is so wretched today, because the family is under attack. There are groups of people trying to take away the definition of what a family is: father and mother loving each other, providing for children. Now people are asking, "Well, what is a family? Well, what is a father? Well, what is a mother?" Goodness, they knew the answer to that question thousands of years ago, but it's being redefined, dismantled, undermined.

And the preservation was enforced with these laws against sexual immorality, sexual sin. Folks, sexual sin ruins the fabric of society. It does, it ruins. They use the term in Hollywood, "free love." It's not free, it costs so much. Somebody will pay the piper. They talk about safe sex---no such thing. Outside of marriage it's not safe. You say, "What do you mean it's not safe?" Well, it can hurt you, first of all. I counsel lots of people with sexually transmitted diseases. I've spoken to a lot of people who are emotionally ripped up. They've had sex before marriage, they get married, and then they start looking at each other and they think, "You know what? She had sex with me before we got married, I wonder if she'll have sex now after we're married with somebody else?"

Those thoughts enter the mind. They can destroy a person emotionally. It hurts other people. Well, we know it hurts the church. You know, "If one member of the body suffers, all the members suffer with it." Did you know that every obedient believer strengthens the fabric of the church as a whole? Every disobedient member of the church weakens the church as a whole. It also hinders others from coming to Christ. Remember David committed sin with Bathsheba? And Nathan said, "David, God will forgive you, but because you did this all of God's enemies will blaspheme because you did this. They'll say, 'This is a king of God's people? This is one of God's children and he acted like this? This is disgraceful.' "

You can hinder others from coming to Christ by this kind of immorality. And, of course, first and foremost, it hurts the heart of God. David, when he sinned, confessed his sin and said in Psalm 51, "Against thee and thee only, God, have I sinned and committed this iniquity in your sight." It hurt the heart of God, the relationship between the Father and the child. So we need to be careful. Now we come to chapter 23, which is a continuation of domestic and personal relations. And so that you can have an outline here, chapter 23 covers the congregation now, those people who are excluded from the congregation.

We've touched on this a little bit in Leviticus and Numbers, we'll just touch on it tonight---the cleanliness of the camp, and then, finally, those who dwell among it. We'll look at that in a minute. "He who is," verse 1, "emasculated by crushing or mutilation shall not enter the congregation of the Lord. One of illegitimate birth shall not enter the congregation of the Lord; even to the tenth generation none of his descendants shall enter the congregation of the Lord. An Ammonite or a Moabite"---do we have any Ammonites or Moabites in here tonight? Probably not---"shall not enter the congregation of the Lord; even to the tenth generation none of his descendants shall enter the congregation of the Lord forever."

In verse 1 it talks about those who are emasculated probably because in other pagan cultures surrounding Israel people who were emasculated, who became eunuchs did so for false worship, for cultic purposes or it is thought for even aesthetic purposes. People who would say, "I'm going to do this so I'll never have any kind of physical relations, because after all, we know that people who abstain and don't have any kind of marital relations, physical relationships, are the holiest people." And some scholars actually believed that there was that mentality among some that the idea of separation included emasculation. Whoo, severe.

Now there are people like that even today. Starting way back from Middle Ages when the church became so corrupt and the world became so prominent, intermingled with the church, that people developed the idea of monastic life, a monastery. "Let's have a place where we can be sequestered away from society and from the temptations of society. We can live holier, Godlier lives so that we don't emulate the people of the world." You can't blame them for doing that, given their situation it's understandable. But those who went to monasteries found out something very interesting: you can get away from the world, but not the flesh. You still have the flesh nature.

You still have the temptations in your mind. We sin because we have a flesh nature. We're sinners by nature. So you can be anywhere, you can be away from television, you can be away from worldly amusements, but still be tempted. It's not only those in the Catholic Church that have fallen prey to that, I think many in the Protestant church. I meet people all the time, they say, you know, "I'm separate. I'm holier than most." And they pride themselves in being holy and separate and different. And they think that they're sort of notches above the rest of us. But people who claim this high degree of separation, I often find, first of all, having no joy, miserable people to be around, and some of the worst gossipers.

And thus perhaps greater sinners than the rest. They're worried about specks while they have huge beams, telephone poles jetting out their eyes as they hunt for specks of sawdust in your life. So, "He who is emasculated" for whatever reason, cultic reasons, the reason of aestheticism that "mutilation shall not enter the congregation." And I think that went along with how they were to offer sacrifices. Remember God said when you offer a sacrifice, it is to be pure, unblemished, not crushed, the best quality. Then, "One of illegitimate birth shall not enter the congregation of the Lord," the Hebrew word mamzer means and infers those who are illegitimate because of incest or prostitution, not just someone illegitimately born, but under those conditions.

"Even to the tenth generation none of his descendants shall enter the assembly of the Lord. God wants legitimate children in his congregation. You know, I think in a spiritual sense churches are filled with illegitimate children. They're churchgoers but they haven't been born again. Jesus said to Nicodemus, "Unless you're born again, born spiritually from above, you will never enter the kingdom of God, Nicodemus." He was religious. He kept the law. He tried to do everything he could. But Jesus said, "You'll never get to heaven unless you're born again." And he goes, "Well, what does that mean? How can a man be born when he is old? "

And Jesus explained it to him: "For God so loved the world that he gave his only begotten Son that whoever would believe in, rely on, cling to, adhere to him, would not perish but have everlasting life. That's how you get born again, Nicodemus. It's a spiritual birth. It comes from above. Just like you were born physically, you have to be born spiritually." And you're born spiritually by repenting of your sins and turning to Jesus Christ, by relying completing trusting in him. That's how you're saved. That's how you're born again. One evening years ago, it was Christmastime, I gave an altar call and a man came forward, and I was counseling with him afterward.

He said, "I have been an elder, a pastor in my church for years." And I said, "And you're coming forward at an altar call?" He said, "Yes. I realize I haven't had a relationship with Jesus Christ. I've gone through the motions. I've gone through the motions of leadership." But he realized he was an illegitimate child. Yet, he was in the congregation. Are you a child of God? None of this: "Well, my parents believe." "Well, I was raised to be a Christian." "Well, my grandmother taught Sunday school class." God has no grandchildren, only children. It's a firsthand relationship with Jesus Christ that you must have in God's congregation. Back to the text.

Verse 3, "An Ammonite or Moabite shall not enter the congregation of the Lord." Now Ammonites and Moabites are descendants of Lot and his daughters having illicit sexual relations. That's where they came from. "They're not to enter the congregation of the Lord; even to the tenth generation." And, by the way, the Hebrew wording for this would denote those who are masculine Ammonites and Moabites. You know why that's important? Because Ruth was a Moabitess, but she was a female proselyte. She converted to Judaism and believed in the God of Abraham, Isaac, and Jacob. She's in the lineage of David, thus the lineage of Jesus Christ. She's a Moabitess who converted and was allowed in the congregation of the Lord.

The reason being, verse 4, "Because they did not meet you with bread and water on the road when you came out of Egypt, because they hired against you Balaam the son of Beor from Pethor of Mesopotamia to curse you." They were coming from Egypt. They're on their way to the Promised Land and they wanted to buy supplies, they wanted to buy food, they wanted to buy water, that's all. They wanted safe passage. They were attacked by these people. Then later on Balak the king of Moab hires Balaam the false prophet from Mesopotamia to stand on the heights overlooking the camp of Israel and bring a spiritual curse upon the children of Israel. You know, I got to hand it, at least to Balak.

Balak understood: "This is a spiritual people. They have spiritual strength. Let's fight this with spiritual weapons. Let's bring a curse on them." God restrained him from doing it, blessed the people of Israel instead. And so God says, "You know, for that reason they're to be excluded. "Nevertheless the Lord your God would not listen to Balaam, but the Lord your God turned the curse into a blessing for you, because the Lord your God loves you. You shall not seek their peace nor their prosperity all your days forever." Heavy duty. "You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you were an alien in his land."

Who are the Edomites? Where do they come from? Esau, we saw that back in Genesis, Esau the brother of Jacob. You have descendants of Esau; you have the Israelites, the descendants of Jacob; but they go way back. There's a kindred. There's a bloodline. "He's your brother." "Don't abhor them. Don't hate them. Then in Egypt, yes, you were slaves in Egypt, but, you know, you prospered there. You had growth in the land of Egypt. You lived in Egypt." "You were an alien in his land. The children of the third generation born to any of them may enter the congregation of the Lord." Now we get into the cleanliness of the campsite.

"When the army goes out against your enemies, then keep yourself from every wicked thing. If there is any man among you who becomes unclean by some occurrence in the night"---it's thought to be some seminal emission or even urination. This is what the commentaries say. "Then he shall go outside the camp; he shall not come inside the camp. It shall be when evening comes, he shall wash himself with water; and when the sun sets, he may come into the camp again." Now Jewish commentaries believe he's not talking about the congregation at large, but the Levitical camp, the camp of the Levites that surrounded the camp of Israel and dealt with the things pertaining to the tabernacle.

They would be ceremonially unclean and this is a ritual of purification for them to enter back into the congregation. Verse 12, "Also you shall have a place outside the camp, where you may go out; and you may have an implement among your equipment, when you sit down outside, you shall dig with it and turn and cover your refuse." So the dung was kept outside the camp. In fact, in Jerusalem today there is a dung gate, the gate where all of the city refuse was taken out and taken to a place outside the city to the Valley of Gehenna, the Valley of Hinnom where it was burned so that the city would be kept clean. Now God says he wants a clean camp.

The next verse makes it obvious why. "For the Lord your God walks in the midst of your camp," interesting, "to deliver you and give your enemies over to you; therefore your camp shall be holy, that he may see no unclean thing among you, and turn away from you." So the camp was to be clean. The tabernacle was to be clean. The Levitical encampment because they dealt with the sanctuary of God was to be clean. It was Webster who said, "Cleanliness is next to godliness." The Jewish people in any culture have got to be the cleanest people I've ever come in contact with. In fact, I've determined, if I'm ever in a foreign country and I don't know who's who, I'll try to find if there's any Jewish people in the community.

When we were in India, which is a very dirty country, I thought, "If I was ever caught in this country, the first thing I would do was go down to Cochin where there was a group of Jews. There's only 27 left in the country, the rest of them have immigrated to Israel. It's hard to keep kosher in that land. But I thought, "You know, I would hook up with this group of people because of the kosher laws, because they believe in being clean. And I think it's something for us. God is into sanitation, not spreading germs, but keeping a person alive as long as possible. Stay clean. Be clean in thought, in mind, in action, in the camp, wherever you go---the idea of cleanliness.

And, again, it's the bottom-line issue. God wants to be a part of all of our life, to be included in all of our life, that we live a quality kind of a life. "You shall not give back to his master the slave who has escaped from his master to you. He may dwell with you in your midst, in the place which he chooses within one of your gates, which seems best to him; you shall not oppress him." You know, again, God is so merciful, so loving, so awesome. Slaves were hated by Egyptians. The Egyptians hated foreigners. The Greeks hated slaves. In fact, they called anybody who was not a Greek, "barbarian." Because the Greeks said, "Our tongue is so pure, and listen to the tongue of anybody who's a non-Greek," they said, "it is barbar."

That's where the term barbarian comes. Because the Greeks said, "The voice and language of other peoples sounds like, 'bar, bar, bar, bar, bar.' You can't understand it. It's useless. It's not refined. Barbarians there, all of them." The Romans would take a slave who had escaped and was recaptured and brand an F on the forehead. Hot red iron---brand an F on the forehead that stood for fugitivus. He's a fugitive. So the rest of his life he would bear the stigma, the infamy of being a slave who ran away. God says if somebody---and the idea is---who's run away from a Canaanite master comes into your camp, treat him well. Don't oppress him. Don't send him back home.

"You shall not oppress him. There shall be no ritual harlot of the daughters of Israel, or a perverted one of the sons of Israel. You shall not bring the hire of a harlot or the price of a dog"---now you say, "What do you mean a 'dog'?" A "dog" is a word, a euphemism for a male cult prostitute. He's called a "dog" in the Old Testament---"to the house of the Lord your God for any vowed offering, for both of these are an abomination to the Lord your God." Now it's interesting that a male cult prostitute would be called a dog. You say, "That's harsh." I think it's accurate. Not much difference between him and a dog. There's not---not motivated by love in the act of sex, just "I have a need." Dogs do that.

Or, "I want to get some money." Dogs can't get money. If they could, they would. But it's on the same level as a dog. Whenever you involve yourself in sexual activity on that level only, you're acting like an animal. "You shall not charge interest to your brother---interest on money or food or anything that is lent out at an interest." You need to compare other Scriptures with this in the law. The idea is a personal loan to get somebody out of poverty, don't charge interest. It had nothing to do with commercial loans at all. "To a foreigner you may charge interest, but your brother you shall not charge interest, that the Lord your God may bless you in all which you set your hand in the land which you are entering to possess.

"When you make a vow to the Lord your God, you shall not delay to pay it; for the Lord your God will surely require it of you, and it would be sin to you. If you abstain from vowing, it's not a sin to you." So God says, "You don't have to vow anything, but if you vow, keep your promise." "I promise you by all that is high and holy . . ." "I promise you by my mother's . . ." whatever. You don't have to do that. "Let your 'yes' be yes and your 'no' be no." But if you make a vow, keep it. Let's apply it. Nobody will force you to get married. Nobody's going to force you to walk up down the aisle dressed in a pretty dress and a fancy tux, and turn to the other and say, "For the rest of my life I will honor you. I will cherish you till death do us part."

Nobody's going to stick a gun to your head and make you do that in this country. You don't have to make that vow---if you do, keep it. If you're not ready to say, "Until death do us part," don't do it. But it is a vow. You make a vow to anybody, keep it. I would say this means pay your bills, Christians. If you owe something, if you signed for it, pay your bills. It's a promise that you made. The reputation you're showing the world is really the Lord, his reputation. Make a vow, keep it. "That which has gone from your lips you shall keep and perform, for you voluntarily vowed to the Lord your God what you have promised with your mouth.

"When you come into your neighbor's vineyard, you may eat your fill of grapes at your pleasure." Don't you love that? It's a great law and it's a law. You're walking around during the day and you think, "Man, I'm hungry." And there's Frank's vineyard and the grapes have come out. "Ooh, they're good looking." Help yourself. [laughter] Eat them. It's a law. Enjoy it. That is for immediate gratification only. You can't go into Frank's vineyard with a basket or a wheelbarrow. "Well, the law says I can get these grapes," and go out and sell them, take them hope and provide for the next week or for your neighbors. It's just the immediacy of the need.

"But you shall not put any in your container. When you come to your neighbor's standing grain, you may pluck the heads with your hand, but you shall not use a sickle on your neighbor's standing grain." So, again, go for it. You need a Big Mac? Walk into McDonald's. [laughter] Don't go in with a wheelbarrow, however. And I know businesses who if you come in and you're needy, they'll help you out if it's a legitimate need. So the laws of God in all the areas, the ears of the preservation of life, the areas of protecting personal property, the areas of the parameters of sexual morality around relationships---all to give you quality of life. Back to the sign issue.

You could say, "I don't like that sign. I don't like the law." But we need the law. It gives us a great life. And, again, the difference between driving in Albuquerque and driving in southern India, miles apart, all because one has laws and the other it's a law unto yourself, whatever you feel like, whatever you're into. The laws of this world are much like that. The world would say, "Whatever you're into personally, man. Whatever you feel is right has got to be right. There's no moral base of absolutes, it's all existential. It's all relative. Truth is a sliding scale. God is like that kind of a teacher who will grade you on a sliding scale. If you believe in your heart you're right, even if you don't agree with what is in the Bible.

I mean, your interpretation is as good as anybody else. That'll be all right. After all, it's all your sincerity that counts." Well, you know what? You can be sincere and sincerely wrong. There is a standard of truth. There is right. There is wrong. And you won't be judged by me. You won't be judged by your philosophy professor. You won't be judged by your friends. But you and your friends and your philosophy professor and me will all stand before God. He's the final bar of judgment, the final court of arbitration. Until then, God has given us this as a final court of arbitration. Find those people who live accordingly and you'll find people who live happy lives.

Find people who don't, you'll find people who live very confused frustrated lives always trying to find what is right and wrong and what parameters---and they'll change depending on what situation, situational ethics. I'm so glad I have the Word of God. I'm so glad I have the freedom to find out what God wants, so I can go to bed at night and think, "I've lived as God wanted me to live in my thoughts and my actions and my words. It's a great way to live, God's plan, fulfilling.



Additional Messages in this Series

Show expand

 
Date Title   Watch Listen Notes Share Save Buy
12/22/1996
completed
resume  
Deuteronomy 1:1-33
Deuteronomy 1:1-33
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
12/29/1996
completed
resume  
Deuteronomy 1:34-3:29
Deuteronomy 1:34-3:29
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
1/5/1997
completed
resume  
Deuteronomy 4:1-49
Deuteronomy 4:1-49
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
1/12/1997
completed
resume  
Deuteronomy 5:1-15
Deuteronomy 5:1-15
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
2/2/1997
completed
resume  
Deuteronomy 5:16-6:9
Deuteronomy 5:16-6:9
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
2/9/1997
completed
resume  
Deuteronomy 6:8-8:11
Deuteronomy 6:8-8:11
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
2/16/1997
completed
resume  
Deuteronomy 9-10
Deuteronomy 9-10
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
3/2/1997
completed
resume  
Deuteronomy 11-12:13
Deuteronomy 11-12:13
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
3/9/1997
completed
resume  
Deuteronomy 13-14
Deuteronomy 13-14
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
3/16/1997
completed
resume  
Deuteronomy 14:22-16:8
Deuteronomy 14:22-16:8
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
4/6/1997
completed
resume  
Deuteronomy 16:9-17:20
Deuteronomy 16:9-17:20
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
4/14/1997
completed
resume  
Deuteronomy 18-20
Deuteronomy 18-20
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
4/20/1997
completed
resume  
Deuteronomy 20-21
Deuteronomy 20-21
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
5/25/1997
completed
resume  
Deuteronomy 24-25
Deuteronomy 24-25
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
6/8/1997
completed
resume  
Deuteronomy 26-27:3
Deuteronomy 26-27:3
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
6/11/1997
completed
resume  
Deuteronomy 27:4-28:20
Deuteronomy 27:4-28:20
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
6/18/1997
completed
resume  
Deuteronomy 28:15-68
Deuteronomy 28:15-68
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
6/26/1997
completed
resume  
Deuteronomy 29-30:8
Deuteronomy 29-30:8
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
7/2/1997
completed
resume  
Deuteronomy 30:10-31:8
Deuteronomy 30:10-31:8
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
7/9/1997
completed
resume  
Deuteronomy 31:9-32:22
Deuteronomy 31:9-32:22
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Transcript Facebook
Twitter
Email
Audio (MP3)
Buy CD
7/16/1997
completed
resume  
Deuteronomy 32:23-34:12
Deuteronomy 32:23-34:12
Skip Heitzig
  Listen - Mini Player
Listen and Take Notes
Facebook
Twitter
Email
Audio (MP3)
Buy CD
There are 21 additional messages in this series.
© Copyright 2024 Connection Communications | 1-800-922-1888