The Robe

Wives are not property (part 3) Dt 21:10-14

2009-07-11T11:34:00.001-04:00

"It shall be, if you are not pleased with her, then you shall let her go wherever she wishes; but you shall certainly not sell her for money, you shall not mistreat her, because you have humbled her." (Deuteronomy 21:14)

Husbands, our wives do not cease to be a person when they marry us. Even in marriage, our wives maintain their own unique and special identity, personage, and, most importantly, their individual relationship with God. Some husbands treat their wives as if all their interaction with the "outside" world is to be "funneled" and "filtered" through their husband. This includes their external relationships, their beliefs and opinions, and their aspirations, goals, and desires. They act as if there is only one person in the marriage; themselves. In doing so, they ignore the fact that their wives are, as they themselves are, a unique and special creation of God. "The Lord God fashioned into a woman the rib which He had taken from the man, and brought her to the man." (Genesis 2:22) Eve was created by God, not Adam, and while she was to be Adam's helpmate, her new relationship with Adam would never erase her identity or individuality that was hers through her creation by God. Paul further reminds us of our wives individual relationship with God when he encourages husbands to, "live with your wives in an understanding way... and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered." (1 Peter 3:7)

Our wives are not our property, nor do we own them, rather they are our companions, our partners, our "fellow heirs" of the grace and blessings of God. "She is your companion and your wife by covenant." (Malachi 2:14) In the Song of Solomon, Solomon describes his beloved in this way. "How beautiful is your love, my sister, my bride! How much better is your love than wine, and the fragrance of your oils than all kinds of spices!" (Song of Solomon 4:10) He describes her as both his sister and his bride. While she is his bride by marriage, she is still his sister, retaining her own identity and personage. This is especially true in the Lord. Our wives are our brides by marriage but our sisters in the Lord though His redemption. Our wives belong to God more than they belong to us. They are first His daughter, His bride, His beloved ever before they are ours. We should count it an indescribable privilege and blessing that He should share His daughter with us. Our wives are not our possessions, they are individuals, loaned to us by God, that we might be companions in love, one to another.

David Robison

wives, marriage, The Robe, Book of Deuteronomy, David Robison

Wives are not property (part 2) Dt 21:10-14

2009-06-24T19:40:00.002-04:00

"She shall also remove the clothes of her captivity and shall remain in your house, and mourn her father and mother a full month; and after that you may go in to her and be her husband and she shall be your wife." (Deuteronomy 21:13)

As husbands, we often loose sight of how much our wives gave up to be married to us. This is especially true in marriages that adhere to traditional male/female roles within the marriage. The sacrifices a woman makes to be married to a man can be substantial. Not only does she give up her last name but her relationship with her immediate family often change as she increasingly identifies with her new "family", thus leading to a diminishing closeness with her previous familial relationships. Often a woman is called upon to sacrifice her goals, plans, and future to be joined with, and aid in, her husband's goals, plans, and future. This sacrifice is further compounded when children come on the scene. It is most often the woman who sacrifices her time and plans in giving herself as the primary attendant in the raising and nurturing of the couple's children. This is not to say that men do not also sacrifice for a relationship of marriage, however, in most cases, the woman's sacrifice is of greater magnitude and more keenly felt by her that those of the man.

Too often, husbands view their wives as someone to meet their own personal needs; they are for cooking, cleaning, raising children, and performing other physical responsibilities incumbent with marriage. In doing this, they place their needs above those of their wife. The lesson of this scripture is clear; a husband ought to put his wife's emotional needs above his own physical needs. Just because a husband cannot empathize with or understand what his wife is going through, it does not mean that her needs and feelings are unimportant or that they can be ignored. Peter put it this way,

"You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered." (1 Peter 3:7)

It is interesting that this verse is translated "in an understanding way." Peter does not say that men have to understand their wives, but they do have to be understanding. A lot of husbands view their wives as being weaker; not only physically but also emotionally. This causes many husbands to "look down" on their wife's emotions and to minimize what they may be going through. They chide their wives to "get over it", in hopes of "fixing" them, with a goal of making them act, respond, and behave like themselves. However, Peter reminds men to realize that our wives are different, they are "woman", and we need to teat them as so. We need to be gentle and tender in regards to their needs and emotions; giving them grace, support, comfort, and space for the things they are experiencing and feeling. We must not be quick to have them "get over it" so we can get our needs met, rather we should be willing to set aside our needs that we might minister to their needs. Husbands, let the needs of your wife be of greater priority than your own needs and, in doing so, you will be truly blessed. "It is more blessed to give than to receive." (Acts 20:35)

More to come... David Robison

marriage, husband, wife, emotions, The Robe, Book of Deuteronomy, David Robison

Wives are not property (part 1) Dt: 21:10-14

2009-06-16T21:27:00.002-04:00

"When you go out to battle against your enemies, and the Lord your God delivers them into your hands and you take them away captive, and see among the captives a beautiful woman, and have a desire for her and would take her as a wife for yourself, then you shall bring her home to your house, and she shall shave her head and trim her nails. She shall also remove the clothes of her captivity and shall remain in your house, and mourn her father and mother a full month; and after that you may go in to her and be her husband and she shall be your wife. It shall be, if you are not pleased with her, then you shall let her go wherever she wishes; but you shall certainly not sell her for money, you shall not mistreat her, because you have humbled her." (Deuteronomy 21:10-14)

At times, when reading the Old Testament, it is hard to distinguish between those social behaviors that God tolerates and those He condones. This passage describes a practice that most of us would find intolerable but one which was very much accepted and practiced in that day. I believe that in addressing this practice, God is not condoning the practice but rather trying to teach us some principles of marriage using this practice as a backdrop.

The backdrop is the taking of wives, either through arraigned or forced marriages or though the spoils of war. Marriages where the women had no say in the arrangement of their marriage. These women became wives completely apart from their own volition and often contrary to their individual consent. While in the western mindset such "arraignments" seem antiquated and belonging to an age long ago, these practices still persist in many part of the world today. God describes the practice as "humbling". This is the same term used to describe the forcing of a woman into an unwanted sexual encounter; it degrades and humbles the woman as a person. However, once a marriage has begun in this way, God's word seeks to remind the husband of his duties and obligations to his wife.

There is an innate tendency in husbands, irrespective of how their marriage came about, to view his wife as his property. Especially, in this case, where she became his as the result of the spoils of war. It is easy for him to see her just as property; property to be used for his own pleasure and purpose. However, this attitude can exist in marriages where both parties entered into the marriage relationship through mutual consent. I have met husbands who treat their wives as objects to be ordered around, items to be used to serve their own needs and interests, and, just like their children, someone to be punished when they do not measure up or meet their particular needs. God outlines in this verse some important principles that can be applied to any marriage, but especially to marriages that may have gotten off "on the wrong foot."

Remove the clothes of her captivity: There are many reasons for getting married, but God intends the married life to be better than the single life that each partner is leaving behind. Marriage is not intended to solely, or even primarily, benefit the husband, but rather should also benefit and be a blessing to the wife. Unfortunately, many wives find themselves trapped in marriage, their marriage has become their captivity, and many desire to be unshackled and once again be set free to an independent life. God intended marriage to be liberating, God intended that wives would find in their marriage new freedom to be and express who they are, to be and become all that God has created them to be.

Jesus warns us against exercising dictatorial rule over those under our care. "The kings of the Gentiles lord it over them; and those who have authority over them are called 'Benefactors.'" (Luke 22:25) Unfortunately, too many husband try to rule their homes in this manner; they are the masters of the home and everyone else exists to serve and meet their needs and wants. Jesus, however, teaches us a better way. "But it is not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant." (Luke 22:26) It is a wise husband that learns to go low and lift up his wife and children; to be for them launching pads from which they may fully realize all that God has called them and made them to be. Only when we, as husbands, learn to let others become the "benefactors" within our homes, will we truly experience the blessing and joys of marriage and family. Husbands, remove the clothes of your wives' captivity and let them be set free in your love and in your marriage.

More to come... David Robison

marriage, family, husbands, wives, Book of Deuteronomy, The Robe, David Robison

A National Faith: Dt 21:1-9

2009-06-11T21:45:00.002-04:00

"If a slain person is found lying in the open country in the land which the Lord your God gives you to possess, and it is not known who has struck him, then your elders and your judges shall go out and measure the distance to the cities which are around the slain one. It shall be that the city which is nearest to the slain man, that is, the elders of that city, shall take a heifer of the herd, which has not been worked and which has not pulled in a yoke; and the elders of that city shall bring the heifer down to a valley with running water, which has not been plowed or sown, and shall break the heifer's neck there in the valley... All the elders of that city which is nearest to the slain man shall wash their hands over the heifer whose neck was broken in the valley; and they shall answer and say, 'Our hands did not shed this blood, nor did our eyes see it. Forgive Your people Israel whom You have redeemed, O Lord, and do not place the guilt of innocent blood in the midst of Your people Israel.' And the bloodguiltiness shall be forgiven them. So you shall remove the guilt of innocent blood from your midst, when you do what is right in the eyes of the Lord" (Deuteronomy 21:1-9)

We have previously looked at how bloodguiltiness can be charged to an entire nation. National bloodguiltiness is washed away by the process of justice and the executing of judgment upon the guilty. However, this passage deals with unsolved crimes; the shedding of innocent blood where the perpetrator is unknown. Without the punishment of the guilty, the bloodguiltiness assigned to a nation remains. There needs to be a way for a nation to expunge itself of bloodguiltiness when the guilty cannot be found and punished. In these cases, God accepted the blood of a heifer as payment for the innocent blood, thus removing the land's bloodguilt.

To this day, each of our nations bear a measure of bloodguiltyness for crimes committed but never atoned for. However, today we don't need to shed the blood of bulls and goats for the blood that covers all sins has already been shed upon the cross of Calvary. If the people of a nation will repent and ask for forgiveness then God will forgive their bloodguiltiness. "And [if] My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land." (2 Chronicles 7:14)

It is not sufficient for a nations institutions to be godly and to be founded upon scriptural principles and wisdom, a nation must also possess a common faith in God. This is not to say that everyone must agree on all points of faith and religion, but simply that a common national faith in God and in His providence and governance over them is essential for the prolonged live and prosperity of any society. There will always be instances where, in the course of events, guilt is imputed to a nation and, at times like these, the people may be called upon in their common faith to ask for the forgiveness and favor of God upon their lives and their nation. The saving power of a national faith is no where more clearly demonstrated than in the story of Nineveh.

The sin of Nineveh had piled up and it was time for God to act, so God spoke to Jonah saying, "Arise, go to Nineveh the great city and cry against it, for their wickedness has come up before Me." (Jonah 1:2) After a miraculous trip in the belly of a great fish, Jonah arrived in Nineveh and began to declare to them God's judgment upon their sins. "Then Jonah began to go through the city one day's walk; and he cried out and said, 'Yet forty days and Nineveh will be overthrown.'" (Jonah 3:4) Upon hearing of God's impending judgment, and much to Jonah's displeasure, the people of Nineveh turned to God, repented, and prayed. "When the word reached the king of Nineveh, he arose from his throne, laid aside his robe from him, covered himself with sackcloth and sat on the ashes. He issued a proclamation and it said, 'In Nineveh by the decree of the king and his nobles: Do not let man, beast, herd, or flock taste a thing. Do not let them eat or drink water. But both man and beast must be covered with sackcloth; and let men call on God earnestly that each may turn from his wicked way and from the violence which is in his hands. Who knows, God may turn and relent and withdraw His burning anger so that we will not perish.'" (Jonah 3:6-9) Upon seeing their repentance, God relented of the punishment He had determined for them and He forgave their sins. "When God saw their deeds, that they turned from their wicked way, then God relented concerning the calamity which He had declared He would bring upon them. And He did not do it." (Jonah 3:10)

It was their corporate response to God, their common faith in the goodness, rightness, and mercy of God, that brought about their deliverance from impending doom. There is no indication that the Ninevehvites had a national religion or state sponsored church, but they did have a common faith in God and, when the situation demanded it, they knew where to turn for mercy and forgiveness as a nation. God never intended for nations to be secular. He never intended for faith and relationship with God to be removed from the public discourse or from public life. Rather He intended that a nation's shared faith in God would provide the sure foundation and stalwart pillars of all corporate life and of the nation as a whole.

David Robison

government, faith, repentance, forgiveness, sin, The Robe, Book of Deuteronomy, Foundations of Governance, David Robison

Head knowledge vs heart Knowledge: Truth or fiction?

2009-05-30T11:03:00.002-04:00

Growing up in the church I have often heard of this distinction. We are warned about the problems of head knowledge and exhorted to let our head knowledge become heart knowledge. Some have explained it saying that our problems are often a matter of eighteen inches; the distance between our head and our heart. Growing up with this concept I have accepted it as true, but recently I have been having some doubts as to the reality of such a distinction. Is such a distinction a biblical distinction and, if so, how does one move from head knowledge to heart knowledge? Is such a distinction a distinction in reality or a construction of human imagination?

It appears to me that God often uses the mind and the heart interchangeably, often making little distinction between them. For example, "For as he thinks in his heart, so is he." (Proverbs 23:7 NKJV) Solomon ascribes reasoning and thinking as a faculty of the heart. Jesus also spoke of the heart's as a seat of thought, "But Jesus, knowing what they were thinking in their heart." (Like 9:47) Conversely, the mind is describes as having some of the same frailties and iniquities as the heart. "Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men of depraved mind , rejected in regard to the faith." (2 Timothy 3:8) and "To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled." (Titus 1:15) Depravity, unbelief, and defilement are traits we often attribute to the heart but which the Bible also attributes to the mind.

These scriptures, and others, have lead me to conclude that there is no biblical difference between head knowledge and heart knowledge. That being said, it is clear from observation that there is some distinction between different kinds of knowledge. For example, in schools where the scriptures are taught as literature, the students have knowledge of the Word of God but few have any of the power of the Word they have learned. Even the devil has knowledge of God and yet he is eternally damned. Simple knowledge is not enough, so what is the difference between knowledge and knowledge that can change and save us? What does the Bible have to say about this distinction and what is the biblical remedy? The biblical distinction is found in the Book of Hebrews.

"Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it. For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard. For we who have believed enter that rest." (Hebrews 4:1-3)

The biblical distinction between the different kinds of knowledge is knowledge alone and knowledge with faith. There are many who have a knowledge of the existence of God, and many who even have a knowledge of His word, yet without faith such knowledge is powerless to save us, change us, and lead us in the ways of God. It is one thing to know that Jesus died for us, but it is another to mix that knowledge with faith. So how does one move from knowledge to knowledge with faith? Paul goes on to give us the answer.

"And to whom did He swear that they would not enter His rest, but to those who were disobedient? So we see that they were not able to enter because of unbelief." (Hebrews 3:18-19)

Paul directly links unbelief and disobedience. Knowledge without faith is knowledge without obedience. Jesus warned the Pharisees about the necessity of obedience to the understanding of knowledge. "But when Jesus heard this, He said, 'It is not those who are healthy who need a physician, but those who are sick. But go and learn what this means: "I desire compassion, and not sacrifice," for I did not come to call the righteous, but sinners.'" (Matthew 9:12-13) The Pharisees had knowledge but their disobedience kept them from true understanding of that knowledge; they had knowledge but not knowledge mixed with faith. Jesus told them that true knowledge and understanding was learned through obedience, not mere learning. He instructed them to "go and learn" the meaning of knowledge.

The truth is that often obedience precedes knowledge and without that obedience we often forfeit the power of the knowledge we seek. Consider what Isaiah prophesied, "A highway will be there, a roadway, and it will be called the Highway of Holiness. The unclean will not travel on it, but it will be for him who walks that way, and fools will not wander on it. And the ransomed of the Lord will return and come with joyful shouting to Zion, with everlasting joy upon their heads. They will find gladness and joy, and sorrow and sighing will flee away." (Isaiah 35:8, 10) The scripture can equally be translated, "they will overtake gladness and joy." Joy and gladness are in the way of obedience and by walking in obedience we will overtake gladness and joy. Obedience first, joy and gladness second. Paul also taught this, "and make straight paths for your feet, so that the limb which is lame may not be put out of joint, but rather be healed." (Hebrews 12:13) Notice the order, obedience then healing.

While the Bible does not make a distinction between head and heart knowledge, it does distinguish between knowledge with and without faith. Let us determine not to be unbelieving in our knowledge but, through obedience to the truth, let us mix our knowledge with faith.

David Robison

faith, knowledge, truth, unbeliefe, disobedence, The Robe, David Robison

Diplomacy, War, and Victory: Dt 20:10-18

2009-05-28T17:24:00.001-04:00

"When you approach a city to fight against it, you shall offer it terms of peace. If it agrees to make peace with you and opens to you, then all the people who are found in it shall become your forced labor and shall serve you. However, if it does not make peace with you, but makes war against you, then you shall besiege it. When the Lord your God gives it into your hand, you shall strike all the men in it with the edge of the sword. Only the women and the children and the animals and all that is in the city, all its spoil, you shall take as booty for yourself; and you shall use the spoil of your enemies which the Lord your God has given you. Thus you shall do to all the cities that are very far from you, which are not of the cities of these nations nearby. Only in the cities of these peoples that the Lord your God is giving you as an inheritance, you shall not leave alive anything that breathes. But you shall utterly destroy them, the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, as the Lord your God has commanded you, so that they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the Lord your God." (Deuteronomy 20:10-18)

This passage gives us several principles relating to the execution of a war.

Diplomacy before war: Conflicts are bound to arise between nations, but the first response should never be war but rather diplomacy. The nation of Israel was to first offer terms of peace to those nations that stood before them. This was an attempt to achieve a negotiated peace and to avoid the blood shed of war. This principle is consistent with God's dealings with mankind. When God was ready to judge the city of Nineveh He first sent a prophet to warn them of their sins, proclaim God's impending judgment, and call them to repentance. The Ninevites repented in dust and ashes and God also repented of the harm He had purposed on Nineveh. "When God saw their deeds, that they turned from their wicked way, then God relented concerning the calamity which He had declared He would bring upon them. And He did not do it." (Jonah 3:10) Diplomacy should come first, but if diplomacy fails, then war may be the only option.

A measured response: Israel's ferociousness in battle was determined by the degree to which her opponent posed a threat to her way of life. For remote nations, God allowed them to keep the women, children, animals, and spoils or war, but for the nations that made up the land they went to possess, they were to destroy everything in which was the breath of life. Their response in war was a measured response based on the specific dangers posed by their enemies. In this case, remote nations posed a reduced threat to the nation of Israel while the nations of the land of Canaan posed a direct and immediate threat. "So that they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the Lord your God." (Deuteronomy 20:18) In war, our response should be measured and appropriate to the perceived threat.

Peace through victory: The goal of war is victory. Israel was to pursue here enemies until they were either destroyed or were subjugated to their control. "Then all the people who are found in it shall become your forced labor and shall serve you." (Deuteronomy 20:11) Sometimes peace is only achieve through victory. For over four thousand years there has been waring in the middle east between the Jews and the decedents of Ishmael. While much effort has been exerted to achieve a negotiated peace, I wonder if peace will only come to that region through victory; one side reigning victorious over the other. In victory there is a winner and a looser, a dictator and a dictated, an imposer and an acceptor and so it should be. We should not fear victory nor stop short of its full realization for, without victory, peace is unsure.

David Robison

peace, war, victory, Foundations of Governance, Book of Deuteronomy, The Robe, David Robison

Calling out the militia (Part 2): Dt 20:5-9

2009-05-27T19:58:00.002-04:00

"The officers also shall speak to the people, saying, 'Who is the man that has built a new house and has not dedicated it? Let him depart and return to his house, otherwise he might die in the battle and another man would dedicate it. Who is the man that has planted a vineyard and has not begun to use its fruit? Let him depart and return to his house, otherwise he might die in the battle and another man would begin to use its fruit. And who is the man that is engaged to a woman and has not married her? Let him depart and return to his house, otherwise he might die in the battle and another man would marry her.' Then the officers shall speak further to the people and say, 'Who is the man that is afraid and fainthearted? Let him depart and return to his house, so that he might not make his brothers' hearts melt like his heart.' When the officers have finished speaking to the people, they shall appoint commanders of armies at the head of the people." (Deuteronomy 20:5-9)

Militia participation should be voluntary. This scripture presents two key exemptions from military service. First, those for whom service would present a significant hardship were to be excused. This would include those who recently moved to a new home, those who's job and livelihood would be disproportionately adversely affected, and those who had recent status changes within the nuclear family. These were to tend to the pressing issues of life before engaging in military service. The second exemption was for the fearful. Many are the terrors of war. All entering into battle must be ready and willing to die for the cause for which they fight. Courage and bravery are required in military service and, especially in a militia, panic and disorder birthed out of fear can endanger many warriors and can place victory at risk. For these reasons, the fearful were to be sent home and the brave into battle.

Leadership within the militia should be appointed not elected. Discipline and order are essential in military ranks and campaigns. The appointment of qualified and tested leaders contributes much to the discipline and order amongst the troupes. In the Revolutionary and Civil wars in our country, they at time allowed the men of a military unit to elect their own leader. Unfortunately, the men would elect leaders who would indulge their undisciplined lifestyle and cater their particular wants. While this was done in hopes of cajoling people to volunteer for service, the end result was a group of undisciplined and unprepared men unfit for military service.

David Robison

war, militia, Book of Deuteronomy, Foundations of Governance, David Robison, The Robe

Calling out the militia (Part 1): Dt 20:1-4

2009-05-25T11:52:00.002-04:00

"When you go out to battle against your enemies and see horses and chariots and people more numerous than you, do not be afraid of them; for the Lord your God, who brought you up from the land of Egypt, is with you. When you are approaching the battle, the priest shall come near and speak to the people. He shall say to them, 'Hear, O Israel, you are approaching the battle against your enemies today. Do not be fainthearted. Do not be afraid, or panic, or tremble before them, for the Lord your God is the one who goes with you, to fight for you against your enemies, to save you.'" (Deuteronomy 20:1-4)

While a biblical case can be made for a separation between the church and state, God never intended there to be a separation between God and state. In the formation of a militia there were two groups of people who were to address those assembled, the priests and the officers of the people. While the priests job was not the establishment of an official religion among the ranks, they were to inspire, encourage, and exhort the people as to the morality of their fight and to direct their faith to the God who would give them victory and success.

When calling out the militia for battle it is important that the objectives, purposes, and, most importantly, the morality of the war to have been clearly established. Before engaging in battle, it is important that the moral narrative for the reasons and objective of the war to have been communicated and understood by the nation as a whole and by those who would fight in particular. We should never expect people to fight in a war that is for the mere purpose of personal aggrandizement or empire building, the moral foundations for the war must be clearly identified and spelled out.

This is not to say that just because we can construe a moral explanation for our chosen war that our battle is in fact moral. This was made abundantly clear during our Civil War when both sides believed that they had a moral imperative for engaging in war with their brothers. It is obvious that one side (or both sides) failed to comprehend the full morality of their actions. However, what I am saying is that, right or wrong, before sending men (and/or women) into battle, we must understand what it is we are fighting for. If a clear moral imperative for war cannot be given, or concurred by the people, then perhaps other actions short of war should be taken.

The role of the church in war is more than a co-opting of the church by the state but is rather a co-opting of the hearts of the people by God. During the Civil War, in the winter of 1864 to 1865, revival broke out amongst the ranks of the confederate army. It is reported that 15,000 confederate troupes were saved and gave their hearts to the Lord that winter, many who would die in the upcoming battles that spring. It was not the state that was using the ministers and revivalists who traveled with the troupes, it was God who was using them to secure the hearts and soles of the people for His eternal kingdom.

David Robison

war, militia, Book of Deuteronomy, Foundations of Governance, The Robe, David Robison

Do not pity in Judgment (Part 2): Dt 19:21

2009-05-22T17:34:00.002-04:00

"Thus you shall not show pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot." (Deuteronomy 19:21)

In the previous post we looked at one purpose of punishment, here are three more.

Purging evil: Throughout the Book of Deuteronomy we read this phrase: "Thus you shall purge the evil from among you." (Deuteronomy 19:19) Some offenses can be settled by fines and other forms of restoration. However, for some crimes -especially violent crimes - and for habitual offenders, there is a need to remove the offender from society. This can be done via incarceration, exile, or even execution. The goal is to remove the violent or habitual offender so they can no longer harm or hurt others within society. This purpose of punishment is to provide for the safety of society as a whole.

Restitution: For some crimes, the purpose of punishment is to restore what was taken or to compensate for a wrong inflicted on another. For example, consider the following rules for punishing thieves. "If a man steals an ox or a sheep and slaughters it or sells it, he shall pay five oxen for the ox and four sheep for the sheep. If the thief is caught while breaking in and is struck so that he dies, there will be no bloodguiltiness on his account. But if the sun has risen on him, there will be bloodguiltiness on his account. He shall surely make restitution; if he owns nothing, then he shall be sold for his theft. If what he stole is actually found alive in his possession, whether an ox or a donkey or a sheep, he shall pay double." (Exodus 22:1-4) As part of the restitution, there is a punitive amount that is added to the sum and the restitution is paid to the one who was wronged. In my country, most crimes are punished with incarceration, including some non-violent crimes. However, for some crimes restitution, and a punitive fine, paid to the victim can better provide for justice then just locking up the criminal.

Deterrence: In several places we read this statement, "Then all Israel will hear and be afraid." (Deuteronomy 13:11) Another purpose of punishment is to be a deterrent for others who might consider committing the same offence. We have looked at punishment as a deterrent in a previous post. Suffice it to say, punishment is not just for the punishing of the one who committed the crime but also acts as a warning for the rest of society; to warn them of the consequences of committing criminal acts.

David Robison

punishment, deterrence, restitution, Foundations of Governance, Book of Deuteronomy, The Robe, David Robison

Do not pity in Judgment (Part 1): Dt 19:21

2009-05-20T20:53:00.002-04:00

"Thus you shall not show pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot." (Deuteronomy 19:21)

Judgment for offenses was to be judgment in kind; a hand for a hand, an eye for an eye. One of the primary requirements of a judicial system in its dispensation of justice is that judgment must be without pity. This is not to say that the judicial process is to be harsh and without compassion, mercy, and dignity. Rather that judgment must not be set aside for the purpose of assuaging our feelings of the reality of judgment. The Hebrew word used here for "Pity" is the same word God uses when He speaks of his sparing Nineveh of her impending destruction. "Then said the Lord, 'Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night: and should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?'" (Jonah 4:10-11 KJV)

In my country, all too often the defense of the guilty includes a graphic description of the pitiful conditions and circumstances that lead to their life of crime. We are treated to a recitation of their terrible family life, the abuse they experienced as they grew up, and the deplorable economic situation in which they live. While these things are horrible and, it is certain, serve to shape a person's life and character, we must never let our feelings of pity for ones life and condition dissuade us of the necessity of justice and judgment. Justice must be with dignity, but it must not be denied because of our feelings of pity.

The scripture outlines a few of the manifold purposes and necessities of Judgment.

Social guiltiness: When an offense is committed there is a measure of guilt that is imputed to the society as a whole. We saw this in the previous scriptures that spoke about bloodguiltiness and the need for a nation to cleanse itself from innocent blood. This principle is also illustrated in other places within the scriptures as well. For example, when preparing for the battle of Jericho, God warned the people to completely destroy everything within the city. However, Achan took and hid some of the treasure that God had commanded to be destroyed. Later, when Joshuah sent men to fight against Ai, they were soundly defeated. Josuah prayed and asked God why they had been defeated. God replied that it was because of the contraband that had been taken from Jericho. "Israel has sinned, and they have also transgressed My covenant which I commanded them. And they have even taken some of the things under the ban and have both stolen and deceived. Moreover, they have also put them among their own things. Therefore the sons of Israel cannot stand before their enemies; they turn their backs before their enemies, for they have become accursed." (Joshuah 7:11-12) The next day a search was made and the contraband was found and Achan confessed. Joshuah and the Israelites executed judgment on Achen and God's wrath against the nation was appeased. "And all Israel stoned them with stones; and they burned them with fire after they had stoned them with stones. They raised over him a great heap of stones that stands to this day, and the LORD turned from the fierceness of His anger." (Joshuah 7:25-26) One purpose of punishment is to cleans a nation of its collective guilt for the evils committed in her land. By punishing the guilty, judgment is satisfied and her guilt cleansed.

More to come... David Robison

punishment, Foundations of Governance, Book of Deuteronomy, David Robison

Witnesses and Perjury: Dt 19:15-20

2009-05-16T09:35:00.003-04:00

"A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed. If a malicious witness rises up against a man to accuse him of wrongdoing, then both the men who have the dispute shall stand before the LORD, before the priests and the judges who will be in office in those days. The judges shall investigate thoroughly, and if the witness is a false witness and he has accused his brother falsely, then you shall do to him just as he had intended to do to his brother. Thus you shall purge the evil from among you. The rest will hear and be afraid, and will never again do such an evil thing among you." (Deuteronomy 19:15-20)

This scripture defines three principles relating to witnesses in judicial cases.

Error on the side of the Innocent: While we would like to believe that everyone appearing before the court would discharge their civic duty with fidelity and honor, this is not always the case. We may have originally been made in the image of God, but now it is at best a fallen image. The heart of man is corrupt and wickedness exists in the depths of all of us. For this reason, God instituted safeguards in the laws of justice to protect the innocent. While some might contend that such safeguards may, at times, frustrate justice against the guilty, the principle contained in these safeguards is that it is better to error on the side of the innocent than on the side of the guilty. In other words, it is better that a few guilty should go free than a few innocent be condemned to judgment. Good government will always provide safeguards to protect the innocent from malicious witnesses and abuses of power in the investigation and prosecution of alleged crimes.

Confronting your accusers: God provided for the right of all accused to confront their accusers face-to-face before a court of law. Every accused has the right to defend their case and to examine their accusers before those who are to pass judgment. Solomon understood the importance of cross examining a witness when he said, "The first to plead his case seems right, until another comes and examines him." (Proverbs 18:17)

Punishment for Perjury: The punishment for perjury was punishment in kind. The malicious witness was to receive the punishment they sought to inflict upon the innocent. If they lied about a theft, then they were to receive the punishment of a thief. If they lied about a murder, then they were to receive the punishment of a murder. This was not only to provide justice for the falsely accused but also provide a deterrent to others who would consider a similar act of perjury. If a witness understood that they could face the same judgment that their testimony could bring upon the accused, they might be more likely to refrain from false accusations and to simply tell the truth.

David Robison

judgment, justice, Foundations of Governance, Book of Deuteronomy, The Robe, David Robison

Real Estate and Inheritance: Dt 19:14

2009-05-06T17:50:00.002-04:00

"You shall not move your neighbor's boundary mark, which the ancestors have set, in your inheritance which you will inherit in the land that the Lord your God gives you to possess." (Deuteronomy 19:14)

God validates man's right to own property in perpetuity and to pass that property onto their heirs. Government has a role to protect and safeguard personal property through the enactment of laws and policies, the execution and enforcement of those laws and policies, and the prosecution and punishment of transgressions against those laws and policies.

As for the right of inheritance, "A good man leaves an inheritance to his children's children, and the wealth of the sinner is stored up for the righteous." (Proverbs 13:22) I believe that it is immoral and contrary to the principals of good government for governments to impose inheritance taxes on personal property. A good man stores up an inheritance for his children and it is not right that the government should seek to take that away and impound it for their own uses.

David Robison

inheritance, personal property, Book of Deuteronomy, Foundations of Governance, The Robe, David Robison

Bloodguiltiness: Dt 19:11-13

2009-05-03T22:07:00.002-04:00

"But if there is a man who hates his neighbor and lies in wait for him and rises up against him and strikes him so that he dies, and he flees to one of these cities, then the elders of his city shall send and take him from there and deliver him into the hand of the avenger of blood, that he may die. You shall not pity him, but you shall purge the blood of the innocent from Israel, that it may go well with you." (Deuteronomy 19:11-13)

God takes seriously bloodguiltiness. God holds accountable the land upon which innocent blood is shed. The shedding of innocent blood pollutes the land and it is a defilement and a stain that cannot, and must not, be ignored. When bloodguiltiness is not dealt with, it brings down the judgment of God, not just upon the one who shed the blood, but also upon the land that did nothing to expiate its bloodguiltiness.

"If anyone kills a person, the murderer shall be put to death at the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Moreover, you shall not take ransom for the life of a murderer who is guilty of death, but he shall surely be put to death. You shall not take ransom for him who has fled to his city of refuge, that he may return to live in the land before the death of the priest. So you shall not pollute the land in which you are; for blood pollutes the land and no expiation can be made for the land for the blood that is shed on it, except by the blood of him who shed it." (Numbers 35:30-33)

"The Lord sent against him bands of Chaldeans, bands of Arameans, bands of Moabites, and bands of Ammonites. So He sent them against Judah to destroy it, according to the word of the Lord which He had spoken through His servants the prophets. Surely at the command of the Lord it came upon Judah, to remove them from His sight because of the sins of Manasseh, according to all that he had done, and also for the innocent blood which he shed, for he filled Jerusalem with innocent blood; and the Lord would not forgive." (2 Kings 24:2-4)

When innocent blood is shed, it is the role of the government to execute justice and avenge the innocence of the blood that was shed. For nations that refuse to cleanse their land of innocent blood, the judgment of God is inevitable. The only remedy for innocent blood is the blood of the guilty.

"Every moving thing that is alive shall be food for you; I give all to you, as I gave the green plant. Only you shall not eat flesh with its life, that is, its blood. Surely I will require your lifeblood; from every beast I will require it. And from every man, from every man's brother I will require the life of man. Whoever sheds man's blood, by man his blood shall be shed, for in the image of God He made man." (Genesis 9:3-6)

God's word is very clear, life for life, blood for blood. The biblical penalty for murder is death. In capital punishment, justice is secured and the bloodguiltiness of the land is appeased. For some, this sentence of death may seem severely harsh, but God warns us to "not pity" the murderer. While the sentence of death is not something to be handed down lightly, for those who shed innocent blood, there is no other option before God. Justice demands it as does the innocent blood that has been poured out upon the land.

David Robison

capital punishment, bloodguiltiness, Book of Deuteronomy, The Robe, David Robison

Cities of Refuge: Dt 19:1-2

2009-05-03T09:44:00.002-04:00

"When the Lord your God cuts off the nations, whose land the Lord your God gives you, and you dispossess them and settle in their cities and in their houses, you shall set aside three cities for yourself in the midst of your land, which the Lord your God gives you to possess." (Deuteronomy 19:1-2)

There are three principles pertaining to good government that we can draw from the laws pertaining to the cities of refuge. The first principle is the importance of the rule of law. God intended that the nation of Israel be a nation ruled by laws rather than a nation ruled by vigilantism. "Otherwise the avenger of blood might pursue the manslayer in the heat of his anger, and overtake him, because the way is long, and take his life, though he was not deserving of death, since he had not hated him previously." (Deuteronomy 19:6) God established for Israel a complete system of laws, judges, and courts. It was never His intent that people should take the law into their own hands. Vigilantism is the result of a weak or inaccessible government that is inconsistent with good government.

The second principle is Government's role to protect innocence. "Now this is the case of the manslayer who may flee there and live: when he kills his friend unintentionally, not hating him previously -- as when a man goes into the forest with his friend to cut wood, and his hand swings the axe to cut down the tree, and the iron head slips off the handle and strikes his friend so that he dies -- he may flee to one of these cities and live." (Deuteronomy 19:4-5) Government not only has a responsibility to punish the guilty but also to protect the innocent. It is the necessity of good government to provide the means for the protection of the innocent. This can take various forms; for the nation of Israel it included three cities where the innocent could seek refuge and sanctuary. However, whatever the form, it was important that these means were accessible to the innocent. "because the way is long" (Deuteronomy 19:6) Justice that is out of reach of the innocent is justice denied.

The final principle is that, when government fails to provide for the protection of innocence, then government is at fault. "So innocent blood will not be shed in the midst of your land which the Lord your God gives you as an inheritance, and bloodguiltiness be on you." (Deuteronomy 19:10) Should government fail to provide for the protection of innocence, then the blood of the innocent is required of the government, not from the "avenger of blood". I find it curious that God does not impute sin to the avenger of blood but rather applies it to the government that failed to provide the means for the protection of innocence. Even in the case where the innocent failed to take hold of the protections afforded him, the avenger of blood was still not held guilty. "But if the manslayer at any time goes beyond the border of his city of refuge to which he may flee, and the blood avenger finds him outside the border of his city of refuge , and the blood avenger kills the manslayer, he will not be guilty of blood because he should have remained in his city of refuge until the death of the high priest." (Numbers 35:26-28) In my country this is not the case, the blood avenger would be held guilty, at least on some level, for taking the law into their own hands. However, these scriptures make me think that perhaps some exception should be made for blood avengers in the cases where the government system failed either to protect the innocent or to condemn the guilty.

David Robison

government, vigilantism, innocent, avenger, The Robe, Book of Deuteronomy, Foundations of Governance, David Robison

A Presumptuous Prophet (Part 2): Dt 18:20-22

2009-04-20T18:09:00.002-04:00

"'But the prophet who speaks a word presumptuously in My name which I have not commanded him to speak, or which he speaks in the name of other gods, that prophet shall die.' You may say in your heart, 'How will we know the word which the Lord has not spoken?' When a prophet speaks in the name of the Lord, if the thing does not come about or come true, that is the thing which the Lord has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him." (Deuteronomy 18:20-22)

In my previous post, we asked the question, "why don't we stone the false prophets any more?" We also looked at the first of two reasons, that being that prophesy under the New Covenant is more subjective that under the Old Covenant. In this post, I want to examine the second reason. In the Old Testament, prophets possessed the Spirit of God. The Spirit of God would come and rest upon them and they would prophesy. "When they came to the hill there, behold, a group of prophets met him; and the Spirit of God came upon him mightily, so that he prophesied among them... Then Saul sent messengers to take David, but when they saw the company of the prophets prophesying, with Samuel standing and presiding over them, the Spirit of God came upon the messengers of Saul; and they also prophesied." (1 Sam 10:10, 19:20)

While the Spirit of God would rest upon the prophets, the people in general did not posses the same Spirit of God. For this reason, false prophets were a real danger. The people lacked the spiritual ability to discern and judge the prophets. The only way they knew if a prophet was a true prophet or a false prophet was whether or not their prophesies came true. This problem was further compounded because many prophesies spoke of days in the far distant future, making it hard to judge the prophesy and the prophet. Because of this danger and the ability of false prophets to seduce and lead the nation of Israel astray, God instituted severe punishments for false prophets. "that prophet shall die."

With the advent of the New Covenant, things changed. Now all of God's people have the Spirit of God and all of God's people are able to discern and judge the supernatural. "But the natural man does not receive the things of the Spirit of God, for they are folly to him; and he cannot know them because they are spiritually discerned; but the spiritual discerns all things, and he is discerned of no one." (1 Corinthians 2:14-15 Darby) The prophet is no longer elite among the people of God, alone possessing the Spirit of God. Rather, he is one among many members that make up the Body of Christ, each of them possessing the Spirit of God. Now, when prophesy is given, all of God's people can discern and judge what is being said. "Let two or three prophets speak, and let the others pass judgment. But if a revelation is made to another who is seated, the first one must keep silent." (1 Corinthians 14:29-30)

Because all of God's people have the Spirit of God and all have discernment, prophets no longer pose the same threat they previously did under the Old Covenant. This is why we can have mercy and grace for those growing in their prophetic gifts. If someone "prophesies" something that is not right, they can be corrected and instructed and continue growing in the prophetic. In this way, all can learn to move in the prophetic; all can learn to prophesy. Prophesy is no longer relegated to a select few, but a birth right of every believer. "For you can all prophesy one by one, so that all may learn and all may be exhorted." (1 Corinthians 14:31)

David Robison

prophet, prophesy, The Robe, Book of Deuteronomy, David Robison

A Presumptuous Prophet (Part 1): Dt 18:20-22

2009-04-13T20:46:00.003-04:00

"'But the prophet who speaks a word presumptuously in My name which I have not commanded him to speak, or which he speaks in the name of other gods, that prophet shall die.' You may say in your heart, 'How will we know the word which the Lord has not spoken?' When a prophet speaks in the name of the LORD, if the thing does not come about or come true, that is the thing which the Lord has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him." (Deuteronomy 18:20-22)

Under the previous covenant, God was serious about the conduct of His prophets. If they spoke the word that God had given them, they were to be feared and obeyed. However, if they spoke from their own imagination, they were to be put to death. God had a "zero tolerance" policy for false prophets. In the end, the ultimate test of a prophet was whether or not the thing prophesied actually came to pass.

So if God was so extreme then about false prophets, why don't we stone those who prophesy falsely in His name today? What has changed between the previous and the present covenants that lends more grace and forgiveness to those who prophesy what is less than the complete and perfect word of God? I believe that there are two basic reasons.

First, I believe that there is a qualitative difference between how prophesy was received under the Old Covenant and how it is received in the New Covenant. Under the Old Covenant, God appeared to His prophets and, in many cases, they heard the audible voice of God. Consider the following scriptures.

"Now when Moses went into the tent of meeting to speak with Him, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim, so He spoke to him." (Numbers 7:89)

"Now it came about when Joshua was by Jericho, that he lifted up his eyes and looked, and behold, a man was standing opposite him with his sword drawn in his hand, and Joshua went to him and said to him, 'Are you for us or for our adversaries?' He said, 'No; rather I indeed come now as captain of the host of the Lord.' And Joshua fell on his face to the earth, and bowed down, and said to him, 'What has my lord to say to his servant?'" (Joshuah 5:13-14)

"The Lord called yet again, 'Samuel!' So Samuel arose and went to Eli and said, 'Here I am, for you called me.' But he answered, 'I did not call, my son, lie down again.'" (1 Samuel 3:6)

"Then I heard the voice of the Lord, saying, 'Whom shall I send, and who will go for Us?' Then I said, 'Here am I. Send me!'" (Isaiah 6:8)

In these and many other instances, the prophets of God encountered the tangible presence of God and heard His audible voice. In other cases, prophecy was given through dreams and visions where the word of the Lord was clearly understood by the prophet. However, it appears to me that in the New Covenant prophesy is much more subjective than in the Old Covenant. While there are still some who have visitations from Jesus and actually hear His voice, it seems to me that the more common means of conveying a prophetic word is spirit to spirit; God's spirit speaking directly to our spirit, bypassing our physical and natural senses and speaking directly to our heart. Because this communication is spirit to spirit, it is a bit more subjective than actually hearing a voice speaking to us. Consider the following verses.

"For we know in part and we prophesy in part; but when the perfect comes, the partial will be done away... For now we see in a mirror dimly, but then face to face; now I know in part , but then I will know fully just as I also have been fully known." (1 Corinthians 13:9-10, 12)

"Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith." (Romans 12:6)

"For you can all prophesy one by one, so that all may learn and all may be exhorted." (1 Corinthians 14:31)

The first verse tells us that we know and prophesy in part. While we may see prophetically, it is still like looking into a mirror dimly. As we grow in Christ and grow in our prophetic gift, the mirror may become clearer, but it will never be crystal clear until Jesus returns. The second verse tells us that, when we prophesy, we prophesy according to the measure of our faith. What this means is that one is never one hundred percent certain of the prophetic word. There is always a measure of faith when someone speaks prophetically. When we speak from the unction in our spirits, we are speaking what we believe the Holy Spirit is trying to communicate to us and through us. Faith is involved because we are often speaking what we have seen in a mirror dimly. Finally, while there are some today that do receive direct revelation via a visitation or audible voice, Paul reminds us that we can all prophesy. It is my experience and belief that not every christian will receive a visitation from Jesus or hear His audible voice, yet they can still prophesy of those things that have been communicated to them spirit-to-spirit.

More to come... David Robison

prophets, prophesy, Book of Deuteronomy, The Robe, David Robison

The Prophet (Part 2): Dt 18:15-19

2009-03-23T20:25:00.002-04:00

"The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. This is according to all that you asked of the Lord your God in Horeb on the day of the assembly, saying, 'Let me not hear again the voice of the Lord my God, let me not see this great fire anymore, or I will die.' The Lord said to me, 'They have spoken well. I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him." (Deuteronomy 18:15-19)

If Jesus is "The Prophet" that was foretold long ago, then what is the role of prophets in the New Testament? The testimony of the New Testament is clear that the ministry of prophets remain within the church. Consider some of the following scriptures.

"Now at this time some prophets came down from Jerusalem to Antioch." (Acts 11:27)

"Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul." (Acts 13:1)

"Judas and Silas, also being prophets themselves, encouraged and strengthened the brethren with a lengthy message." (Acts 15:32)

"As we were staying there for some days, a prophet named Agabus came down from Judea." (Acts 21:10)

"And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues. All are not apostles, are they? All are not prophets , are they? All are not teachers, are they? All are not workers of miracles, are they?" (1 Corinthians 12:28,29)

"Let two or three prophets speak, and let the others pass judgment." (1 Corinthians 14:29)

"And He gave some as apostles, and some as prophets , and some as evangelists, and some as pastors and teachers." (Ephesians 4:11)

While it is clear that prophets still minister within the church today, we must be careful not to define that ministry in terms of Old Testament patterns and forms.

Before, the prophets spoke God's word to a people who were void of God's spirit. The spirit of God would rest on the prophets and they would prophesy. However, the people did not have the spirit of God, so the voice of the prophet was the only way they could hear and understand the word of God. However, today all of God's people posses the spirit of God and all can hear God's voice.

"My sheep hear My voice, and I know them, and they follow Me" (John 10:27)

"And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance... 'and it shall be in the last days,' God says, 'that I will pour forth of my spirit on all mankind.'"(Acts 2:4, 17)

Before, the prophets were the authoritative voice of God. Their word was final and was to be obeyed. It was through the prophets that the people learned who God was and what He expected of them. However, today God's people are taught directly by the Lord.

"And they shall not teach everyone his fellow citizen, and everyone his brother, saying, 'Know the Lord,' for all will know me, from the least to the greatest of them." (Hebrews 8:11)

"As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him." (1 John 2:27)

Before, the prophets stood alone. They alone represented God; they were separate from the people. They were special and were sought out after for answers and direction. However, today prophets are just one of many ministries in operation within the Body of Christ. The are just one member, like every other member of the Body. They share in the life of the Body; in giving and receiving that which Jesus has given them.

"For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ... For the body is not one member, but many... Now you are Christ's body, and individually members of it." (1 Corinthians 12:12,14,27)

"And God has appointed in the church, first apostles, second prophets , third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues." (1 Corinthians 12:28)

Notice that prophets are placed in the Body; prophets no longer stand alone.

Before, prophesy was the exclusive rights of prophets; those select few upon whom the Spirit of God would rest. However, today all God's people can prophesy.

"For you can all prophesy one by one, so that all may learn and all may be exhorted; and the spirits of prophets are subject to prophets." (1 Corinthians 14:31-32)

"And your sons and your daughters shall prophesy." (Acts 2:17)

Let us earnestly desire to prophesy, but let us learn to prophesy according to New Testament pattern and form.

David Robison

prophesy, prophet, Book of Deuteronomy, The Robe, David Robison

The Prophet (Part 1): Dt 18:15-19

2009-03-22T11:51:00.002-04:00

"The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. This is according to all that you asked of the Lord your God in Horeb on the day of the assembly, saying, 'Let me not hear again the voice of the Lord my God, let me not see this great fire anymore, or I will die.' The Lord said to me, 'They have spoken well. I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him." (Deuteronomy 18:15-19)

This prophesy speaks of one prophet, not many prophets, that God would raise up in the likeness of Moses. While many prophets would come and go, they were all leading up to the arrival of the one prophet whom God and promised to send. The Jews in Jesus day understood this prophesy. As events unfolded around them they questioned whether The Prophet had finally arrived and they debated as to who The Prophet might be.

"This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, 'Who are you?' And he confessed and did not deny, but confessed, 'I am not the Christ.' They asked him, 'What then? Are you Elijah?' And he said, 'I am not.' 'Are you the Prophet?' And he answered, 'No.' ... They asked him, and said to him, 'Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?'" (John 1:19-21, 25)

"Therefore when the people saw the sign which He had performed, they said, 'This is truly the Prophet who is to come into the world.'" (John 6:14)

"Some of the people therefore, when they heard these words, were saying, 'This certainly is the Prophet.' Others were saying, 'This is the Christ.' Still others were saying, 'Surely the Christ is not going to come from Galilee, is He?'" (John 7:40-41)

"Philip found Nathanael and said to him, 'We have found Him of whom Moses in the Law and also the Prophets wrote -- Jesus of Nazareth, the son of Joseph.'" (John 1:45)

Jesus is the prophet that Moses prophesied about. He is the prophet that was like Moses but superior to Moses in every way. "Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession; He was faithful to Him who appointed Him, as Moses also was in all His house. For He has been counted worthy of more glory than Moses, by just so much as the builder of the house has more honor than the house. For every house is built by someone, but the builder of all things is God. Now Moses was faithful in all His house as a servant, for a testimony of those things which were to be spoken later; but Christ was faithful as a Son over His house -- whose house we are, if we hold fast our confidence and the boast of our hope firm until the end." (Hebrews 3:1-6) He is also the culmination of every prophet that came before. "God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world." (Hebrews 1:1-2) Jesus is The Prophet, He is the final word from the Father, the final prophetic voice, the one to whom the whole world has become accountable.

There is one prophet to day, one that speaks with authority that demands to be listened to and obeyed. The line of prophets has ended with Christ, He is the fulfillment of all who came before and after Him there is need for no one else. He speaks the final and authoritative word from the Father. There remains one prophet and He speaks in the earth today through His body. Today, Christ speaks to the world through a corporate prophetic voice, the voice of the church that is His body. Jesus has sent His church, His body, to be His prophetic voice in the earth; not many individual voices, but one unified voice speaking for Him.

More to come... David Robison

prophet, prophetic, Jesus, Book of Deuteronomy, The Robe, David Robison

Powered by ScribeFire.

All that gliters is not gold: Dt:18:10-14

2009-03-16T18:29:00.002-04:00

"There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer, or one who casts a spell, or a medium, or a spiritist, or one who calls up the dead. For whoever does these things is detestable to the Lord; and because of these detestable things the Lord your God will drive them out before you. You shall be blameless before the Lord your God. For those nations, which you shall dispossess, listen to those who practice witchcraft and to diviners, but as for you, the Lord your God has not allowed you to do so." (Deuteronomy 18:10-14)

We live in a time when there is much interest in the realm of the supernatural. One has only to walk through a book store to see the plethora of books dedicated to the topics of angles, crystals, and the latest holistic new-age healing remedies. For some, their insatiable thirst for the supernatural has caused them to open up their spirits to everything that is spiritual and supernatural. Regardless of its source, or the genesis of its power, anything supernatural and spiritual is accepted and received as good and desirable. If it is supernatural, it must be good; if it is spiritual, it must be light.

The scriptures, however, depict the spirit realm quite differently. The spirit realm is a place of both light and darkness; of the holy and defiled; of indescribable love and unimaginable evil. Just because something is spiritual doesn't mean it is good.

In the very beginning, evil was present in the garden to deceive those whom God had made in His own image. "And the woman said, 'The serpent deceived me, and I ate.'" (Genesis 3:13) While the serpent appeared to Adam and Eve to be wise and knowing, his temptation lead to the introduction of death to the human race. The serpent concealed his true nature to deceive and trick Adam and Eve into sin. Paul reminds us, "for even Satan disguises himself as an angel of light." (2 Corinthians 11:14) From that day till today, Satan continues to deceive and tempt mankind into sin. Peter reminds us, "Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour." (1 Peter 5:8)

The reality is that the spirit realm can be a dangerous place. That is why God expressly forbids the pursuit and involvement with various forms of spiritism, witchcraft, divination, and the like. So how are we to engage the supernatural without opening ourselves up to the dangers that lie within? The answer is to seek and pursue God rather than the supernatural and the spirit realm. God lives in the supernatural, if we abide in God then we will abide in the supernatural. If the Spirit of God lives in us, then the spirit realm lives in us. The key is to make God our focus and not all things spiritual. If we pursue the supernatural by pursuing God, then we will not be in danger of being deceived and led astray. Consider what Jesus said, "Now suppose one of you fathers is asked by his son for a fish ; he will not give him a snake instead of a fish, will he? Or if he is asked for an egg, he will not give him a scorpion, will he? If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?" (Luke 11:11-13) If we pursue God, then we will inherit the things of the spirit, and that without harm or danger. In the end, it is not about angels, supernatural power, or spiritual insight, its about Him.

David Robison

supernatural, spiritual, Book of Deuteronomy, The Robe, David Robison

Inheriting God: Dt 18:1-2

2009-03-15T18:59:00.002-04:00

"The Levitical priests, the whole tribe of Levi, shall have no portion or inheritance with Israel; they shall eat the Lord's offerings by fire and His portion. They shall have no inheritance among their countrymen; the Lord is their inheritance, as He promised them." (Deuteronomy 18:1-2)

As the Israelite stood on the east side of the Jordan, they stood ready to enter the promised land; a land given to them as an inheritance; a land filled with unimaginable wealth, property, and provisions. "O Israel, you should listen and be careful to do it, that it may be well with you and that you may multiply greatly, just as the Lord, the God of your fathers, has promised you, in a land flowing with milk and honey... Then it shall come about when the Lord your God brings you into the land which He swore to your fathers, Abraham, Isaac and Jacob, to give you, great and splendid cities which you did not build, and houses full of all good things which you did not fill, and hewn cisterns which you did not dig, vineyards and olive trees which you did not plant, and you eat and are satisfied." (Deuteronomy 6:3,10-11) It was a land that excited even their widest dreams and imaginations, yet for the tribe of Levi, none of it was for them. "Those who were numbered of them were 23,000, every male from a month old and upward, for they were not numbered among the sons of Israel since no inheritance was given to them among the sons of Israel." (Numbers 26:62) Of all the wealth, splendor, and treasure of this new land, none was given or deeded to any of the Levites; none of the inheritance of the promised land was to be theirs.

While at first blush it may seem that the Levites missed out, in truth they inherited something of infinitely greater value. "They shall eat the offerings of the Lord made by fire, and his inheritance... the Lord is their inheritance." (Deuteronomy 18:1-2 KJV) While the rest of Israel inherited a land, the Levites inherited the Lord. God Himself became their inheritance, their portion and lot, and what was God's, He shared with them. They not only inherited God but all that was His became theirs. What of this creation could even begin to compare with the unspeakable riches of possessing God?

This inheritance is not only for the Levites, but for all those who are of faith. Jesus came that we too might partake of that inheritance that is God. "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God." (John 1:12-13) Paul also reminds us that we are heirs of this inheritance. "The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him." (Romans 8:16-17)

Faced with this reality, we must ask ourselves, "which inheritance will I choose?" Will we be content with earthly riches, with prosperity, with the blessings of this creation? Or will our hearts only be satisfied with something more, something more than even the greatest riches of this life and world? Will we be satisfied with the blessings of God, the gifts of God, or the ministries of God? Or will our hearts long with a longing that only God can fill? There are many blessings in this life but they all pale in comparison to the reality of God. Paul put it this way, "More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ." (Philippians 3:8)

One of the sons of Korah of God, "He chooses our inheritance for us, the glory of Jacob whom He loves." (Psalms 47:4) And the inheritance He has chosen for us is Himself! Let us not be satisfied with the things of this world, as great and desirable as they may be. Rather let our hearts be satisfied with nothing less than God Himself. For when God becomes our inheritance, we will be able to say with David, "The Lord is the portion of my inheritance and my cup; you support my lot. The lines have fallen to me in pleasant places; indeed, my heritage is beautiful to me." (Psalms 16:5-6)

David Robison

inheritance, Levites, Book of Deuteronomy, The Robe, David Robison

Selecting a King: Part 5 1 Sam 8:9-18

2009-03-11T20:59:00.002-04:00

In this final installment of this mini-series, we divert from the Book of Deuteronomy.

"'Now therefore, heed their voice. However, you shall solemnly forewarn them, and show them the behavior of the king who will reign over them.' So Samuel told all the words of the Lord to the people who asked him for a king. And he said,'This will be the behavior of the king who will reign over you: He will take your sons and appoint them for his own chariots and to be his horsemen, and some will run before his chariots. He will appoint captains over his thousands and captains over his fifties, will set some to plow his ground and reap his harvest, and some to make his weapons of war and equipment for his chariots. He will take your daughters to be perfumers, cooks, and bakers. And he will take the best of your fields, your vineyards, and your olive groves, and give them to his servants. He will take a tenth of your grain and your vintage, and give it to his officers and servants. And he will take your male servants, your female servants, your finest young men, and your donkeys, and put them to his work. He will take a tenth of your sheep. And you will be his servants. And you will cry out in that day because of your king whom you have chosen for yourselves, and the Lord will not hear you in that day.'" (1 Samuel 8:9-18 NKJV)

What a contrast between a nation that is ruled by God and one that is ruled by men! While good government can be a blessing to mankind, even the best governments are not without their risks, dangers, and their reasons for caution and vigilance. Coincident to the establishment of any government is the surrender of a measure of personal freedom. Some have termed this as a "Social Contract". A contract where a group of people agree to relinquish some of their personal freedoms in order to form a collective society that is beneficial to all. For example, we are willing to give up our freedom to drive however we want and chose rather to submit to various traffic laws that we might experience order on the roads and a safeguard against harm from other drivers.

This was also the case for the nation of Israel. Prior to the establishment of a formal government, each man lived as they pleased. "In those days there was no king in Israel; everyone did what was right in his own eyes." (Judges 21:25) While they gave up the freedom to do as they pleased, they, as a society, experienced order, peace, tranquility, and prosperity due, in part, to the government they had established.

While any orderly society requires the handing over of certain personal freedoms and liberties, it must be remembered that irrespective of who the ruler is, they are not God. No human ruler, regardless of how enlighten, elevated, or charismatic they might be, is not God (nor a god), they are merely fallen men entrusted with the government of people made in God's image. We must never look to our leaders as gods or as our messiah, they are just men. We must always remain watchful and vigilant lest those whom we have trusted with governmental authority and power turn and seek to use that authority and power to oppress and deny the rights of those under their charge. As long as government remains in the hands of sinful man, there will always be cause for caution and the need for a watchful eye upon the government, and those who govern, that what remains of our freedoms may not be stripped from us.

Government is a temporary institution, in effect while we are here on this earth, yet one day, Jesus will return and put all things right.

"For a child will be born to us, a son will be given to us; and the government will rest on His shoulders; and His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. There will be no end to the increase of His government or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore. The zeal of the LORD of hosts will accomplish this." (Isaiah 9:6-7)

David Robison

government, oppression, rulers, Foundations of Governance, The Robe, David Robison

Selecting a King: Part 4 Dt 17:15-20

2009-03-10T22:19:00.001-04:00

"You shall surely set a king over you whom the Lord your God chooses, one from among your countrymen you shall set as king over yourselves; you may not put a foreigner over yourselves who is not your countryman. Moreover, he shall not multiply horses for himself, nor shall he cause the people to return to Egypt to multiply horses, since the Lord has said to you, 'You shall never again return that way.' He shall not multiply wives for himself, or else his heart will turn away; nor shall he greatly increase silver and gold for himself. Now it shall come about when he sits on the throne of his kingdom, he shall write for himself a copy of this law on a scroll in the presence of the Levitical priests. 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, by carefully observing all the words of this law and these statutes, that his heart may not be lifted up above his countrymen and that he may not turn aside from the commandment, to the right or the left, so that he and his sons may continue long in his kingdom in the midst of Israel." (Deuteronomy 17:15-20)

Last week we enumerated some of the principles regarding the qualifications and deportment of a ruler of the people. Here are a few more:

Not for personal gain. Jesus tells us something very interesting about leadership. "The kings of the Gentiles lord it over them; and those who have authority over them are called 'Benefactors.' But it is not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant." (Luke 22:25-26) Jesus clearly teaches that the role of a leader or ruler is not to enrich themselves. Far too often those who benefit from government and authority are those who wield it. The rulers benefit and the people suffer. Jesus came and taught a different approach to leadership and rulership. Those who govern should do so for the benefit of others, not themselves. They should not seek for their own enrichment, self aggrandizement, promotion, or other pecuniary interests, rather they should seek to serve those over whom they govern. Rulers and governors should remember the counsel given to king Rehoboam, "If you will be a servant to this people today, and will serve them and grant them their petition, and speak good words to them, then they will be your servants forever." (1 Kings 12:7)

Foundational documents. Every king of Israel was to write for themselves a copy of the law given by God through Moses. These laws formed the fundamental documents that lead to the creation of the nation. They represented the founding principals, laws, and covenants the people made with each other and with God. When rulers forget and loose sight of the foundational principals of a nation, then the course of that nation is in jeopardy. Almost every nation has certain foundational documents that shaped that nation. For my country (the United States) these documents would include the Declaration of Independence, the Federalist Papers, and the Constitution of the United States. As ruler succeeds ruler, each must remember that they are stewards of the principals, purpose, and hopes contained in these documents. The message of these documents must never be lost of forgotten.

Lowly in self-estimation. Rulership, governance, and authority do not belong to an elite class. Those who rule are not to view themselves as being better, or situated higher in class or rank, from those whom they rule over. Jesus warns leaders about the temptation of elitism. "Do not be called leaders; for One is your Leader, that is, Christ. But the greatest among you shall be your servant." (Matthew 23:10-11) It is a danger when a ruler or governor sees them self as above the people, as being better, smarter, or wiser then those they rule. God never intended there to be this class distinction between the leaders and the lead, the governors and the governed, the rulers and the ruled. God's intention was that people would be lead and governed by those from among them, a government of and by the people. Jesus reminded us, "you are all brothers." (Matthews 23:8) Those who govern must never forget that they are brothers with those they govern.

More to come... David Robison

govern, rule, lead, leader, ruler, Book of Deuteronomy, Foundations of Governance, The Robe, David Robison

Selecting a King: Part 3 Dt 17:15-20

2009-03-06T19:22:00.002-05:00

"You shall surely set a king over you whom the Lord your God chooses, one from among your countrymen you shall set as king over yourselves; you may not put a foreigner over yourselves who is not your countryman. Moreover, he shall not multiply horses for himself, nor shall he cause the people to return to Egypt to multiply horses, since the Lord has said to you, 'You shall never again return that way.' He shall not multiply wives for himself, or else his heart will turn away; nor shall he greatly increase silver and gold for himself. Now it shall come about when he sits on the throne of his kingdom, he shall write for himself a copy of this law on a scroll in the presence of the Levitical priests. 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, by carefully observing all the words of this law and these statutes, that his heart may not be lifted up above his countrymen and that he may not turn aside from the commandment, to the right or the left, so that he and his sons may continue long in his kingdom in the midst of Israel." (Deuteronomy 17:15-20)

In this passage, the Lord lays out some principles regarding the qualifications and deportment of a ruler of the people. Here are a few:

Only a countrymen. It is critical, especially in the highest levels of government, that our rulers be fellow countrymen and not strangers or foreigners. It is important that our rulers share our same values, history, and national identity. A ruler is entrusted with not only governing but also protecting the unique character, qualities, and purposes upon which the country was founded. In the case of Israel, it was the "evil" kings that sought to lead Israel astray from its original intent and purpose while the "good" kings sought to return Israel back to its covenants with God. A ruler should preserve a nation, not try to remake it into their own image, purpose, of vision. Even the reformers of Israel, rather than "changing" Israel, sought to bring her back to her ancient roots. "Asa did good and right in the sight of the Lord his God, for he removed the foreign altars and high places, tore down the sacred pillars, cut down the Asherim, and commanded Judah to seek the Lord God of their fathers and to observe the law and the commandment." (2 Chronicles 14:2-4)

Don't collect horses. This is a curious command from the Lord. What does God have against horses? In the scriptures, references to horses are used to connote three different thoughts. First is that of idolatry. "He did away with the horses which the kings of Judah had given to the sun, at the entrance of the house of the Lord, by the chamber of Nathan-melech the official, which was in the precincts; and he burned the chariots of the sun with fire." (2 Kings 23:11) Leaders and rulers should be careful not to abandon their acknowledgment of God and to make idols of the things of this creation. For example, there are many who have an almost idolatrous worship of the environment, even beyond what God would expect of us. Secondly, the amassing of horses is related to becoming susceptible to the influences of the world. "For You have abandoned Your people, the house of Jacob, because they are filled with influences from the east, and they are soothsayers like the Philistines, and they strike bargains with the children of foreigners. Their land has also been filled with silver and gold and there is no end to their treasures; their land has also been filled with horses and there is no end to their chariots. Their land has also been filled with idols; they worship the work of their hands, that which their fingers have made." (Isaiah 2:6-8) A ruler or leader must be true to the founding principals and purposes of the nation and not give way, or sway, to the influences of the nations around us. What other nations think of us is not as important as what our founders would think of us. Thirdly, horses speak of the flesh as opposed to the spirit. "Now the Egyptians are men and not God, and their horses are flesh and not spirit; so the Lord will stretch out His hand, and he who helps will stumble and he who is helped will fall, and all of them will come to an end together." (Isaiah 31:3) A ruler and leader must never put their trust and hope in the flesh or in their own strength and might. Hour hope and confidence must be in the Lord. After all, "The race is not to the swift, nor the battle to the strong." (Ecclesiastes 9:11 NKJV)

Let your wives be few. Solomon never met a woman he didn't want to marry. He had one thousand wives and concubines. "He had seven hundred wives, princesses, and three hundred concubines, and his wives turned his heart away. For when Solomon was old, his wives turned his heart away after other gods; and his heart was not wholly devoted to the Lord his God, as the heart of David his father had been. For Solomon went after Ashtoreth the goddess of the Sidonians and after Milcom the detestable idol of the Ammonites." (1 Kings 11:3-5) The problem with having a multitude of wives is that they divide our attention and can divert us from our duty and charge; especially for a leader or ruler. "But I want you to be free from concern. One who is unmarried is concerned about the things of the Lord, how he may please the Lord; but one who is married is concerned about the things of the world, how he may please his wife, and his interests are divided." (1 Corinthians 7:32-34) While multiple wives is not an issue for most countries today, the health of our rule's marriages can directly affect their ability to lead, rule, and govern.

More to come... David Robison

kings, rulers, leaders, foundations of governance, Book of Deuteronomy, The Robe, David Robison

Selecting a King: Part 2 Dt:17:14-15

2009-03-04T21:09:00.002-05:00

"You shall surely set a king over you whom the LORD your God chooses." (Deuteronomy 17:15)

When considering the choice of government and/or rulership, there are two principals that need our attention.

We must choose wisely. The choice of governments and rulerships can have significant consequences for a nation. Even a cursory study of the Kings of Israel and Judah will show that, as the king went, so went the nation. When a good king sat on the throne, the nation prospered. When an evil king, the nation suffered. For Israel, it started with King Jeroboam. Jeroboam committed sin against God and the people followed. The result was God's judgement on Israel and the house of Jeroboam. "He will give up Israel on account of the sins of Jeroboam, which he committed and with which he made Israel to sin." (1 Kings 14:16) In the case of Judah, God's forbearance continued with their good and evil kings until the reign of Manasseh. For fifty five years Manasseh reigned and he was more evil, and committed more sins, than any of the previous Kings of Judah. Though Manasseh did repent towards the end of his life, it was his sins, and the sins of the people, that were the nail in the coffin of God's judgement against Judah. "However, the Lord did not turn from the fierceness of His great wrath with which His anger burned against Judah, because of all the provocations with which Manasseh had provoked Him. The Lord said, 'I will remove Judah also from My sight, as I have removed Israel. And I will cast off Jerusalem, this city which I have chosen, and the temple of which I said, "My name shall be there."'" (2 Kings 23:26-27)

Solomon spoke about the importance of our election of rulers. "When the righteous increase, the people rejoice, but when a wicked man rules, people groan." (Proverbs 29:2) It is important to choose wisely. This scripture in Deuteronomy instructs us to elect those whom the Lord has chosen. The Hebrew word here means to examine and to choose. It also carries the idea of being acceptable to the one choosing. When selecting a government or a leader, it is important to chose those whom stand acceptable before God; to choose those of sound character; to choose those who are righteous. When selecting rulers, their plans and policies are not alone sufficient for their election; character matters! An evil man with good ideas will bring harm to a nation and cause the people to groan. We must be careful to choose those whom God has chosen.

Rulership is not an absolute right. In previous monarchical systems, there was a doctrine called the Divine Right of Kings. This doctrine stated that kings derived the right to rule directly from the will of God and they are not subject to the censure or deposition of the people. There was also a belief that the right to rule was passed from father to son in an unbroken chain of divine rulership. This doctrine assigns an absolute right to rule to a person and/or family line.

The truth is that God does not impute to anyone an absolute right to rule. Even though a promise was made to king David that his sons would sit on the throne of Judah, that promise was conditional. "You shall not lack a man to sit on the throne of Israel, if only your sons take heed to their way, to walk in My law as you have walked before Me." (2 Chronicles 6:16) The future of the monarchy was only as secure as the character of the currently reigning king. Each king was judged based on his own character and righteousness. For those who acted wickedly, their "right" to rule was rescinded. When King Saul acted presumptuously and did not obey the command of God, his kingdom was taken away. "So Samuel said to him, 'The Lord has torn the kingdom of Israel from you today and has given it to your neighbor, who is better than you.'" (1 Samuel 15:28)

No one can claim a right to rule, either by divine appointment or monarchical ascension. Rather, a person's "right" to rule flows from their character and their acceptance before God. "The Most High is ruler over the realm of mankind and bestows it on whomever He wishes." (Daniel 4:25)

More to come... David Robison

rule, government, divine right, kings, Book of Deuteronomy, Foundations of Governance, The Robe, David Robison

Selecting a King: Part 1 Dt:17:14-15

2009-03-03T19:55:00.003-05:00

"When you enter the land which the Lord your God gives you, and you possess it and live in it, and you say, 'I will set a king over me like all the nations who are around me,' you shall surely set a king over you whom the Lord your God chooses." (Deuteronomy 17:14-15)

It was always God's intent that Israel would be a theocracy; a nation directly ruled by God. God was king and Israel was his kingdom. However, God knew that a day would come when Israel would reject His rulership and would ask for a human king to rule in His place. This prophesy was fulfilled in the days of Samuel the judge of Israel. "Then all the elders of Israel gathered together and came to Samuel at Ramah; and they said to him, 'Behold, you have grown old, and your sons do not walk in your ways. Now appoint a king for us to judge us like all the nations.'" (1 Samuel 8:4-5) While this request grieved Samuel, God reassured him and instructed him to appoint for Israel a king saying, "Listen to the voice of the people in regard to all that they say to you, for they have not rejected you, but they have rejected Me from being king over them." (1 Sam 8:7)

Governments are chosen and those who rule do so by the consent of those over whom they rule. While God's intent, in the case of Israel, was to rule the nation directly as their king, it was ultimately up to the people to choose what form of government they would have and whom their rulers would be. Even though Samuel appointed a king of God's choosing, it was still the people who confirmed that choice and gave their consent to his rulership.

Samuel set forth Saul as God's choice for king and the people heartily confirmed the choice and made him king over Israel. "Samuel said to all the people, 'Do you see him whom the Lord has chosen? Surely there is no one like him among all the people.' So all the people shouted and said, 'Long live the king!'" (1 Samuel 10:24) Later on, following the dissension of some in Israel, the nation again gathered and reconfirmed their choice of Saul as their king. "Then Samuel said to the people, 'Come and let us go to Gilgal and renew the kingdom there.' So all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal." (1 Samuel 11:14-15)

Following the death of Saul, Judah selected David as their king. "Then the men of Judah came and there anointed David king over the house of Judah." (2 Samuel 2:4) Seven years later, the rest of Israel came and made David their king as well. "Then all the tribes of Israel came to David at Hebron and said, 'Behold, we are your bone and your flesh. Previously, when Saul was king over us, you were the one who led Israel out and in. And the LORD said to you, "You will shepherd My people Israel, and you will be a ruler over Israel.' So all the elders of Israel came to the king at Hebron, and King David made a covenant with them before the Lord at Hebron; then they anointed David king over Israel." (2 Samuel 5:1-3)

After the death of Solomon, the nation of Israel was divided as to who should be king. Israel selected Solomon's son Rehoboam as king, yet the rest of Israel rejected Solomon's son. "When all Israel saw that the king did not listen to them, the people answered the king, saying, 'What portion do we have in David? We have no inheritance in the son of Jesse; to your tents, O Israel! Now look after your own house, David!' So Israel departed to their tents." (1 Kings 12:16) The rest of Israel chose Jeroboam as their King. "It came about when all Israel heard that Jeroboam had returned, that they sent and called him to the assembly and made him king over all Israel. None but the tribe of Judah followed the house of David." (1 Kings 12:20)

What is clearly seen in these examples is that, while God had one intent for the government of Israel, the ultimate choice was left up to the people. God never intended for government to be "forced" upon the people but rather to be elected and confirmed by the people's choice. Good government is always chosen, never dictated.

More to come... David Robison

government, king, choice, foundations of governance, Book of Deuteronomy, The Robe, David Robison