The Robe

Industry, Proprietorship, and Entitlement: Dt 23:24-25

2009-11-11T18:54:00.002-05:00

When you enter your neighbor's vineyard, then you may eat grapes until you are fully satisfied, but you shall not put any in your basket. When you enter your neighbor's standing grain, then you may pluck the heads with your hand, but you shall not wield a sickle in your neighbor's standing grain." (Deuteronomy 23:24-25)

This scripture deals with three aspects of personal property.

Industry: A person's industry is to be rewarded. One who applies himself to the formation of wealth had the right to the fruits of such pursuits. In this case, those who apply their efforts to tilling and farming the land. Those who work do so in hope of a profit and are deserving of their rewards. "Who plants a vineyard and does not eat the fruit of it? Or who tends a flock and does not use the milk of the flock? Because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops." (1 Corinthians 9:7, 10)

Proprietorship: While one may be the proprietor of his own wealth, it is the Lord who gives the increase. All that we have, including the strength to create wealth, comes from God. The law allowing a neighbor to eat from another's field as they pass through is, in part, to remind us that before anything became ours, it was first God's. Since God gave us the land and its increase, He has also the right to give it to others for their use, enjoyment, and satisfaction. We must not hold on so tight to our possessions that we forget to be charitable and generous to others. "The earth is the Lord's, and all it contains, the world, and those who dwell in it." (Psalms 24:1)

Entitlement: No one has the right to presume or intrude upon another's wealth. He who works is entitled to the increase of his labors and the rewards of his industry belong to him. We do not have the right, or entitlement, to another's wealth for which we have not labored. The world and our society does not owe us its wealth, nor are we entitled to its riches, except to the degree to which we apply ourselves in labors, efforts, and industry. "For even when we were with you, we used to give you this order: if anyone is not willing to work, then he is not to eat, either." (2 Thessalonians 3:10)

David Robison

work, labor, industry, The Robe, David Robison, Book of Deuteronomy

Vows and Vowing: Dt 23:21-23

2009-11-08T11:01:00.001-05:00

"When you make a vow to the Lord your God, you shall not delay to pay it, for it would be sin in you, and the Lord your God will surely require it of you. However, if you refrain from vowing, it would not be sin in you. You shall be careful to perform what goes out from your lips, just as you have voluntarily vowed to the Lord your God, what you have promised." (Deuteronomy 23:21-23)

I remember my grandmother telling the story of a time when she was called to testify in court. As she took the stand, the bailiff approached and asked her to place her hand on the Bible and asked, "Do you solemnly swear to tell the truth, the whole truth, and nothing but the truth, so help you God?" She simply responded, "I affirm." The bailiff, who had obviously never heard such a response, looked puzzled and wondered if such a response was to be allowed. The judge, however, who knew my grandmother to be a Christian, informed the bailiff that swearing was against her Christian faith and that it was sufficient for her to simply affirm to tell the truth without being required to swear or invoke and oath. My grandmother fully believed what Jesus had said,

"Again, you have heard that the ancients were told, 'You shall not make false vows, but shall fulfill your vows to the Lord.' But I say to you, make no oath at all, either by heaven, for it is the throne of God, or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is the city of the great King. Nor shall you make an oath by your head, for you cannot make one hair white or black. But let your statement be, 'Yes, yes' or 'No, no'; anything beyond these is of evil." (Matthew 5:33-37)

We have all hear stories of those who, during times of great distress and danger, made vows and promises to God, to serve Him if only He would save them and preserve them from their distress, and whom, only later, after being delivered from their danger, forgot all about their vows and failed to fulfilled their promises to God. James, echoing Jesus' words, warns us of the consequences of false vows saying, "But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment." (James 5:12) When we fail in our vows and promises to God we fall under the judgment of God.

In today's culture, we do not have the same reverence and understanding of vowing as the ancients once did, but God takes the words we speak very seriously, and God expects us to fulfill all the vows and and promises that escape our lips. Jesus warns us that we shall stand in judgment for every word we speak. "But I say unto you, that every idle word which men shall say, they shall render an account of it in judgment-day: for by thy words thou shalt be justified, and by thy words thou shalt be condemned." (Matthew 12:36-37 Darby) God hears every word we speak and takes note of all our vows and promises. He remembers our words and the judgments we impose upon ourselves should we ever fail to keep our words. This is why Jesus counsels us to "make no oaths at all."

When we are tempted to go beyond a simple "Yes" or "No", it is not God who is tempting us, but such motivation "is of evil." Such swearing often proceeds from a proud and presumptuous heart. The same kind of heart that James was referring to when he said,

"Come now, you who say, 'Today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit.' Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away. Instead, you ought to say, 'If the Lord wills, we will live and also do this or that.' But as it is, you boast in your arrogance; all such boasting is evil." (James 4:13-17)

When it comes to tomorrow, we are not the masters of our own fate and we are powerless to determine and direct the course of future events. Worse yet, history has shown us that we, as humans, are very bad at keeping covenant and fulfilling our promises. When we swear and take oaths, it is often the result of seeing ourselves too highly then we ought, and it is this pride and presumption that leads us into judgment over our unfulfilled vows and promises. Jesus' counsel is for us to remember that we are but men and, in all humility, to let our conversation be simply "Yes" and "No" and to leave the promising up God.

David Robison

vows, promises, swear, David Robison, Book of Deuteronomy The Robe

Lending to the poor: Dt 23:19-20

2009-11-01T08:26:00.002-05:00

"You shall not charge interest to your countrymen: interest on money, food, or anything that may be loaned at interest. You may charge interest to a foreigner, but to your countrymen you shall not charge interest, so that the Lord your God may bless you in all that you undertake in the land which you are about to enter to possess." (Deuteronomy 23:19-20)

God's rules on lending without usury apply primarily to lending to the poor. These rules do not, however, forbid the lending of money as an investment in some business venture or lending for a commercial desire rather than an absolute need, for example lending money for a car, a house, or some other purchase. God is here primarily concerned with our treatment of and response to the poor. "If you lend money to My people, to the poor among you, you are not to act as a creditor to him; you shall not charge him interest." (Ex 22:25) "He who increases his wealth by interest and usury gathers it for him who is gracious to the poor." (Proverbs 28:8)

The Hebrew term translated here as "loaned at interest" is an interesting word. It literally means to strike with a sting or to bite. It is the same word used to describe the bites of the serpents send to punish the nation of Israel while they were in the desert. "The Lord sent fiery serpents among the people and they bit the people, so that many people of Israel died." (Numbers 21:6) The term here for "they bit" is the same word used for "loaned at interest". It is God's intention that we pity the poor rather than see them as an opportunity for gain. God desires us to have hearts of compassion, hearts that reach out to help those in need, hearts that think of other more than ourselves and how we might be increased. God identifies with the poor and, when we lend to the poor, it is as if we are lending to Him. "One who is gracious to a poor man lends to the Lord, and He will repay him for his good deed." (Proverbs 19:17)

David Robison

poor, lend, usury, The Robe, David Robison, Book of Deuteronomy

Fugitive slave laws: Dt 23:15-16

2009-10-24T21:44:00.002-04:00

"You shall not hand over to his master a slave who has escaped from his master to you. He shall live with you in your midst, in the place which he shall choose in one of your towns where it pleases him; you shall not mistreat him." (Deuteronomy 23:15-16)

As we say earlier, the Jews were required to watch after and return anything which they might find that belonged to their neighbor. "You shall not see your countryman's ox or his sheep straying away, and pay no attention to them; you shall certainly bring them back to your countryman." (Deuteronomy 22:1) The scriptures over and over validates the right of personal property. A person's property belongs to them and to take it, or to hide it when it is found, is the very definition of stealing. God commands us to respect the property of others and to return to them whatever might have been lost by them.

What is at issue in this scripture is whether or not a master's "slave" is his "property". God makes a distinction between the "ownership" of human souls that the owning of other forms of "property". Human slaves are not to be perceived as "property" and as such, should a slave escape his master, he was not to be returned to his former "owner" but left to live among those to whom he escaped, in what every place he should please.

In the early history of my country, there was a law called the "Fugitive Slave Act" which required runaway slaves to be returned to their owners. Even if the slave should make their way into a "free state" they were required by federal law to be returned to their "slave state" and to their master. Slaves were property and as such must be returned to their lawful owners. Even the rulings of our Supreme Court in that time validated and upheld these views and established the "justness" of such laws. The fate of fugitive slaves became a contentious issue between the north and south and was a contributing factor to the war between the states. How much pain, misery, and death could have been avoided had this godly principal been universal in the hearts of men, that men and women cannot and should never be taken as property.

David Robison

slavery, fugitive, The Robe, Book of Deuteronomy, Foundation of Governance, David Robison

The price of His abiding: Dt: 23:1-14

2009-10-23T22:14:00.001-04:00

"No one who is emasculated or has his male organ cut off shall enter the assembly of the Lord. No one of illegitimate birth shall enter the assembly of the Lord; none of his descendants, even to the tenth generation, shall enter the assembly of the Lord. No Ammonite or Moabite shall enter the assembly of the Lord; none of their descendants, even to the tenth generation, shall ever enter the assembly of the Lord." (Deuteronomy 23:1-3)

In the assembly of the Israelite, there was only room for the pure, perfect, and pedigreed. Those with defects, illegitimate birth, or incorrect ancestry were excluded. Unless you were perfect, you were not accepted and were forced to dwell separated from the people of God and from the God of the people of God. Moreover, if you were one of the fortunate ones to be counted acceptable, there were times when you too would be forced "outside the camp" to wait out your times of impurity or uncleanness. Such uncleanness could be caused by sickness, touching something unclean (like a dead body), or some impure bodily emission.

"If there is among you any man who is unclean because of a nocturnal emission, then he must go outside the camp; he may not reenter the camp. But it shall be when evening approaches, he shall bathe himself with water, and at sundown he may reenter the camp." (Deuteronomy 23:10-11)

Everything inside the camp had to be pure, spotless, and without blemish or defect. So strict was God regarding their conduct within the camp, and the condition of the camp, that He even provided them rules regarding how they were to relieve themselves.

"You shall also have a place outside the camp and go out there, and you shall have a spade among your tools, and it shall be when you sit down outside, you shall dig with it and shall turn to cover up your excrement." (Deuteronomy 23:12-13)

Many of these commandments may seem to us to be extreme, extracting, and fastidious but they are the price of having the presence of God abiding in your midst.

"Since the Lord your God walks in the midst of your camp to deliver you and to defeat your enemies before you, therefore your camp must be holy; and He must not see anything indecent among you or He will turn away from you." (Deuteronomy 23:13)

God is pure, holey, and perfect and he can only dwell in a place and with a people who are also pure, holy, and perfect. These commandments from God represent the minimum requirements necessary for God's presence to be able to abide in our midst. Without perfection, God's presence will either turn away from us or be a fire to consume us. "Sinners in Zion are terrified; trembling has seized the godless. Who among us can live with the consuming fire? Who among us can live with continual burning?" (Isaiah 33:14)

Under the Mosaic covenant, fellowship with God was dependent upon one keeping the law of God. "Who may ascend into the hill of the Lord? And who may stand in His holy place? He who has clean hands and a pure heart, who has not lifted up his soul to falsehood and has not sworn deceitfully." (Psalms 24:3-4) Without keeping the law you could not approach God nor could His presence abide with or in you. "You shall be holy, for I the Lord your God am holy." (Leviticus 19:2)

Fortunately, Jesus came to declare good news to us. That acceptance with God was to be made available, not by keeping the law, but rather by believing upon Jesus and trusting in the finished work of atonement which Jesus accomplished upon the cross. An acceptance that is by faith rather than by works. "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) Through faith in Christ we can have fellowship with God and He will come and make His abode in us. "My Father will love him, and We will come to him and make Our abode with him." (John 14:23) No more is the requirement perfection, but faith. God has called all to come to Him by faith, even the broken, hurting, defective, weak, and illegitimate. All are welcome in Christ, all are invited back to fellowship with God. We are all sinners, we are all fallen, and we are all invited. "Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation." (2 Corinthians 5:18-19)

David Robison

law, grace, reconciliation, faith, The Robe, Book of Deuteronomy, David Robison

Government and Sex: Dt 22:13-30

2009-10-19T20:02:00.002-04:00

"But if in the field the man finds the girl who is engaged, and the man forces her and lies with her, then only the man who lies with her shall die." (Deuteronomy 22:25)

God's primary intentions in establishing laws pertaining to sexual behavior is not to regulate sexual behavior but rather to provide protection and recourse to those who might be violated or defrauded by the sexual behavior of others. God's laws on sex are designed to protect rather than regulate. Primarily, there are two classes of people that these laws seeks to protect. First are those who would be violated by the unwanted and unsolicited sexual advances and behavior of others. This would include rape, incest, and sexual harassment. Secondly are those who would be defrauded by another sexual behavior. This primarily includes adultery and infidelity. In these cases, the government has an interest to provide for both protections and recourse for those who are sexually violated or defrauded by others; to protect the innocent rather than regulate the consenting.

David Robison

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

God and Sex: Dt 22:13-30

2009-10-15T21:27:00.002-04:00

"If any man takes a wife and goes in to her..." (Deuteronomy 22:13)

At various times, both society and the church has looked upon sex as something carnal, dirty, base, and only one step away from sin. At other times, sex has been viewed as something rather casual and almost recreational. However, neither of these views has been God's perspective on sex. God both created and blessed sex. In the very beginning He ordained that couples should be joined together and become one though the act of sex. "For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh." (Genesis 2:24) The Hebrew literally says that the man and wife should "cleave" to one another. Paul further helps us to understand exactly what God meant by this command. "Or do you not know that the one who joins himself to a prostitute is one body with her? For He says, 'The two shall become one flesh.'" (1 Corinthians 6:16) God created, and created us for, sex. However, God has designed that sex should only be enjoyed in the confines of the covenant of marriage. In this passage, God reveals some of His wisdom, design, and purpose for sex. Here are but a few.

Virginity is a gift given only once. "I took this woman, but when I came near her, I did not find her a virgin." (Deuteronomy 22:14) In some part of society today, virginity is seen as something odd and an indication that something might be wrong with someone. We often see in the entertainment media where those who are virgins are mocked and those whom exploit others sexually are venerated, but our virginity is precious to God. God even speaks of "My virgins." (Lamentations 1:18) One of the greatest gifts we can give to each other in marriage is our virginity, but it is a gift that can only be given once. The world may not highly value our virginity, but God does, and He wants us to see it as something precious, something worth keeping, protecting, and saving for the one with whom we will live "till death do us part."

Sex is never casual. "The men of her city shall stone her to death because she has committed an act of folly in Israel by playing the harlot in her father's house." (Deuteronomy 22:21) The Hebrew word for folly means "stupid, vile, foolish, and folly". It speaks of the behavior that does not befit the wise, prudent, and righteous. Sex is serious and important to God. He did not create us to engage casually in sex; partaking in sex with nondescript partners for the mere purpose of satisfying a physical desire or need. To live in such a way is pure folly. Sex is special, and as such, God has committed it to the confines of marriage; to be enjoyed by those who, in a covenant of marriage, are committed to the mutual pleasure and satisfaction of one another.

Sex is exclusive. "If a man is found lying with a married woman, then both of them shall die." (Deuteronomy 22:22) What makes sex so powerful is, in part, that it is exclusive and is done in secret. Intimacy grows out of shared secrets and one's secret sex life with their spouse is one such shared secret that causes two to become one. When others are let into this secret place, oneness in a marriage is destroyed. That same force that brought oneness will divide when the relationship is no longer exclusive. This is why Paul commands, "Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for fornicators and adulterers God will judge." (Hebrews 13:3)

Sex carries responsibility. "Then the man who lay with her shall give to the girl's father fifty shekels of silver, and she shall become his wife." (Deuteronomy 22:29) Part of what makes sex so special is the covenant out of which it grows. When sex is motivated by a selfish heart, then it seeks only its own desires and pleasures. Sex becomes something we do for ourselves and not for our partner; it becomes self-serving and degrades our partner to a mere object. However, when sex is the result of each others love for one another, a love that seeks to give and serve the needs and desires of another, then sex becomes a mutual expression of love; something we do for each other. The beauty of sex extends beyond the actual physical act of love, it encompasses all we do and say, and is enhanced by even the smallest acts of kindness shown to one another. Sex blooms out of the care, protection, and provision we demonstrate one to another. "Husbands, love your wives, just as Christ also loved the church and gave Himself up for her." (Ephesians 5:25)

David Robison

love, sex, marriage, Book of Deuteronomy, The Robe, David Robison

A desire to stay free: Antiquities 3.1.4 vs 19

2009-09-27T19:53:00.002-04:00

"That they ought to reason thus: that God delays to assist them, not because he has no regard to them, but because he will first try their fortitude, and the pleasure they take in their freedom." Josephus, The Antiquities of the Jews. 3.5.4 vs 19

It is not often that I cite secular sources in this blog and, in this case, I am not seeking to elevate the writings of Josephus to those of scripture, yet in this passage Josephus makes some interesting observations about the Israelites departure from Egypt. When I've read the story of Israel's exodus, I have always concerned myself with how the Jews relationship with God must have changed as a result of His miraculous deliverance which He worked on their behalf. However, Josephus, as a first century Jewish historian, writes not of their relationship with God but of their new found freedom; a freedom that was physical, civil, and political. As such, Josephus sees the purpose of the trials they endured in the wilderness as a test of their desire to be free, not merely a test of their love for God. Whether or not this is the case in this instance, Josephus brings up a significant point when he refers to the "pleasure" in being free, and it has some important lessons for us who have found freedom in Christ.

While freedom is never cheep, often its price is paid by others on the behalf of those who are enslaved. In the case of the Jews, their freedom from Egypt did not cost them much personally, but it did require the death of countless sheep whose blood was to be shed and placed on the doorposts of every Jewish home. So to, our freedom in Christ was not the result of any labor, effort, or act of our own, it was purchased entirely by the offering of Jesus upon the cross; His death purchased our freedom. However, while freedom is sometimes obtained with minimal personal cost, it is rarely maintained without personal involvement, cost, and often sacrifice. Because of this, after having first become free and subsequently facing the trials and struggles to remain free, we are often faced with the temptation to surrender our freedom and return to a life of captivity. This was continually the case for the Israelites.

"The rabble who were among them had greedy desires; and also the sons of Israel wept again and said, 'Who will give us meat to eat? We remember the fish which we used to eat free in Egypt, the cucumbers and the melons and the leeks and the onions and the garlic, but now our appetite is gone. There is nothing at all to look at except this manna... Oh that someone would give us meat to eat! For we were well-off in Egypt... Would that we had died in the land of Egypt! Or would that we had died in this wilderness! Why is the Lord bringing us into this land, to fall by the sword? Our wives and our little ones will become plunder; would it not be better for us to return to Egypt?' So they said to one another, 'Let us appoint a leader and return to Egypt.'" (Numbers 11:4-6, 18, 14:2-4)

When faced with difficulties, many in Israel desired to return to their land of bondage; to return to Egypt. Our fight to stay free is often a battle to choose between comfort and liberty; to chose from a life of ease, though it may include bondage, and a life of trials and struggles, even though accompanied with freedom. We see this in the history of the Jews and we see it even in our own modern history. In my country, many have become willing to surrender their personal freedoms for the security and ease of a cradle-to-grave "protection" promised by the government. We also see this temptation in the christian life. Once having become free, we can easily fall pray to the temptations of the world, the promise of ease and comfort, but also the shackles of sin and unrighteousness.

"But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again? You observe days and months and seasons and years. I fear for you, that perhaps I have labored over you in vain. It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery." (Galatians 4:9-11, 5:1)

It is one thing to be set free, it is another to remain free. I think Josephus was right, that sometimes our trials and tribulations are, at least in part, meant to test the firmness of our fortitude and our desire to be free. Do we really desire the freedom that is found in a life lived in Christ, or are we willing to settle for ease and comfort? Paul was clear, if we desire to go back, there will always be opportunity. "And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return." (Hebrews 11:14-16) However, if we desire a life of freedom in Christ, then there is grace to overcome the trials of life and to walk in the pathway of freedom.

"Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace, comfort and strengthen your hearts in every good work and word." (2 Thessalonians 2:16-17)

David Robison

Josephus, freedom, bondage, The Robe, David Robison

Tassels? Dt 22:12

2009-09-02T19:58:00.002-04:00

"You shall make yourself tassels on the four corners of your garment with which you cover yourself." (Deuteronomy 22:12)

I love when you are reading along in the Bible and all of a sudden God says something completely out of the blue, like "Don't forget to put tassels to your clothes." Like, where did that come from? Fortunately, we have the whole of scriptures to explain such passages.

"Speak to the sons of Israel, and tell them that they shall make for themselves tassels on the corners of their garments throughout their generations, and that they shall put on the tassel of each corner a cord of blue. It shall be a tassel for you to look at and remember all the commandments of the Lord, so as to do them and not follow after your own heart and your own eyes, after which you played the harlot, so that you may remember to do all My commandments and be holy to your God." (Numbers 15:38-40)

The tassels were simply a mnemonic device to help the children of Israel remember the Lord and their covenant with Him. Everyday when they got dressed, they would remember. As they walked through out the day, the tassels were a constant reminder. Even as they got undressed at the end of the day, the tassels would remind them. There were to be reminded that God was their God and they were to be His people. In this new covenant in which we live, God has given us two things to help us remember Him.

"These things I have spoken to you while abiding with you. But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you." (John 14:25-26)

God has given us His Holy Spirit to remind us of Jesus and His words. The Holy Spirit is not like a mere angle, simply a messenger from God, but He is God Himself and has comes to live and abide in our hearts. As we grow in our fellowship with the Holy Spirit so will our knowledge and understand of God grow and become increasingly fruitful. In difficult times we will find ourselves being reminded of the love of God, of His promises, and of His power in our lives. As we face difficult decisions in our lives we will be reminded of His word and instructed by His council. The Holy Spirit has come, in part, to remind us of Christ. "He will glorify Me, for He will take of Mine and will disclose it to you." (John 16:14)

"This is My body which is given for you; do this in remembrance of Me." (Luke 22:19)

The early disciples regularly partook of the Lord's Supper. "They were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart." (Acts 2:42, 46) The Lord's table was more than a sacrament to them, it was a remembrance of Jesus and His finished work on the cross. The breaking of bread also represented the one body to which they all belonged. "Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread." (1 Corinthians 10:16-17) The history of the New Testament church is a history of community. The New Testament church was communal in it lifestyle and its relationships with one another. As we fellowship with His body, we are also reminded of Him. In our Christian walk we are not only called into fellowship with God but also with His body. Both are needed to live a life that is filled with the remembrance of God.

David Robison

fellowship, body, remembrance, The Robe, David Robison, Book of Deuteronomy

God abhors mixture Dt 22:9-11

2009-08-31T20:31:00.002-04:00

"You shall not sow your vineyard with two kinds of seed, or all the produce of the seed which you have sown and the increase of the vineyard will become defiled. You shall not plow with an ox and a donkey together. You shall not wear a material mixed of wool and linen together." (Deuteronomy 22:9-11)

As I write this, I am wearing clothes that are made of a cotton blend and, even in light of this scripture, I feel no guilt or condemnation. This injunction of scripture has less to do with seeds, plowing, and clothing than it does with teaching us to live a life of purity. God was trying to teach His people that mixture in their lives would defile and diminish them. The Kingdom of God is a kingdom of purity and those who live it should live pure lives of devotion and fidelity to God. God, in this scripture, identifies three areas in our lives where we should seek to live in purity.

Sowing: The scripture often depicts the Word of God as seed. "Now the parable is this: the seed is the word of God." (Luke 8:11) "for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God." (1 Peter 1:23) The seed is God's word and the soil is our heart. God warns us about sowing different kinds of seed into our heart; the seed of God, being His word, and the seed of the world, being the lies and deception of this present evil age. Christianity is not an eclectic religion, where we are free to pick and choose from various beliefs, philosophies, and faiths; building a religion that "fits" us. Rather, we are called to live by the Word of God; to build our lives upon His word and live as if we really believe it to be true. When we live our lives by His word, His truth sets us free. Everything else is a precipitous slope into slavery. "See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ." (Colossians 2:8)

Plowing: Sometimes we fall into the trap of trying to "help" God. We try to help God achieve His purpose by applying our own wisdom, strength, and ability. We often start out in the Spirit but end up in the flesh. Paul warns us against decreasing in our dependence on God and increasing in our reliance upon ourselves. "Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?" (Galatians 3:3) The truth is that we cannot live in the Kingdom of God by our own strength. We can only live by the power and grace that God so richly supplies to us. Through Christ we can do all things, but through ourselves we only fail. There was an occasion where Peter exhibited this mixture of Spirit and flesh in his walk before God. Paul rebuked Peter to his face. "But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of all, 'If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews? We are Jews by nature and not sinners from among the Gentiles; nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified." (Galatians 2:9-11)

Clothing: In revelations, clothes are a figure of our behavior, specifically, our righteousness. "It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints." (Revelation 19:8) During the captivity of Israel, the king of Assyria settles some of the captives of the nations into Samaria. These people worshiped their pagan Gods. Therefore God sent among them lions to judge them. "At the beginning of their living there, they did not fear the Lord; therefore the Lord sent lions among them which killed some of them." (2 Kings 17:25) So the people petitioned the king of Assyria and he sent them some of the priests that had been taken captive from Israel to live in Samaria and to teach them God's ways. However, while they served God, they continued to serve their idols. "They feared the Lord and served their own gods according to the custom of the nations from among whom they had been carried away into exile." (2 Kings 17:33) Our worship of God cannot be halfhearted. We cannot serve God and the world at the same time. Jesus warned us of this when He said, "No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth." (Matthew 6:24)

David Robison

Roofs, railings, and personal liability Dt 22:8

2009-08-22T09:32:00.002-04:00

"When you build a new house, you shall make a parapet for your roof, so that you will not bring bloodguilt on your house if anyone falls from it." (Deuteronomy 22:8)

I am continually amazed at the level of detail for which God cares about our lives. Bloodguilt is not only the result of determined actions, such as murder, but is also imputed in cases of negligence, where injury is the result of the failure of someone to take reasonable precautions against harm and injury to others. Specifically, in this scripture God warns home owners that, if they are going to invite their guests up to their roof, they should install a railing to prevent them from carelessly falling off the roof. When considering good government, two conclusions can be drawn from this scripture.

1) It is reasonable to hold people liable for harm and injury to others when they have failed to take reasonable precautions to prevent injury.
2) It is reasonable for government to set minimal safety standards to prevent unintentioned injury to others.

David Robison

government, personal injury, liability, The Robe, David Robison, Book of Deuteronomy, Foundations of Governance

Honey, I ate the kids Dt:22:6-7

2009-08-05T20:53:00.001-04:00

"If you happen to come upon a bird's nest along the way, in any tree or on the ground, with young ones or eggs, and the mother sitting on the young or on the eggs, you shall not take the mother with the young; 7 you shall certainly let the mother go, but the young you may take for yourself, in order that it may be well with you and that you may prolong your days." (Deuteronomy 22:6-7)

This is one of the more peculiar scriptures in the Bible. There appears to be three different schools of thought as to what this scripture meant and means to us today. First are those who believe this to be a random law created by God to teach us obedience. Beyond our obedience to God's regulations, this scripture has little else to offer us in the way of spiritual insight, enlightenment, or guidance. However, this interpretation does not take into considerations Moses' warning and promise, "that you may prolong your days." Everywhere else this promise is made it is always referring back to an issue of the heart and to a life lived righteously. This promise was never adjoined to a specific law but rather to the fruits of righteous behavior.

The second interpretation is that this law is to teach us the need for compassion for all living creatures. It is assumed that a compassionate heart would be inclined to let the mother go instead of her witnessing the death of her young. However, it seems to me that true compassion would let both mother and young live. Some might even say that it would be more compassionate to take both the mother and the young lest she should grieve the loss of her offspring.

The third interpretation is that this law is to teach us to live an ecologically sustainable lifestyle. By sparing the mother she could produce more eggs and young to repopulate the bird population and to continue to provide food for us to eat. However, it seems to me that it would be better to only take some of the young. This way another generation can mature and also provide eggs and young even after the mother dies. This would provide a more sustainable food supply for mankind.

So what it the correct interpretation of this scripture? I have no idea. However, it does appear that God views the bond between a mother and her child as special and sacred. Consider these other scriptures.

"When an ox or a sheep or a goat is born, it shall remain seven days with its mother, and from the eighth day on it shall be accepted as a sacrifice of an offering by fire to the Lord. 28 "But, whether it is an ox or a sheep, you shall not kill both it and its young in one day." (Leviticus 22:27-28)

"You shall not boil a young goat in its mother's milk." (Exodus 34:26)

Notice the prohibitions enumerated here apply only to the mother and her young, not to the father. There is something very deep, fundamental, and even spiritual about the bonds between a mother and her young; a bond that is quite different from the bonds between father and his children.

David Robison

father, mother, children, Book of Deuteronomy, The Robe, David Robison

Let men be men and women be women Dt 22.5

2009-08-02T10:25:00.002-04:00

"A woman shall not wear man's clothing, nor shall a man put on a woman's clothing; for whoever does these things is an abomination to the Lord your God." (Deuteronomy 22:5)

The differences between men and women are more than an arbitrary and random result of nature and evolution. These differences are distinct and purposeful. "God created man in His own image, in the image of God He created him; male and female He created them." (Genesis 1:27) When God created man and woman, He created them to be different, He created them "male and female". As such, our choice of gender is not ours, it is His; He chose for us. In the end, we are who we are.

This scripture is about more than our dress. Certainly this scripture does not condemn the Scottish because they wear skirts (or kilts as they like to call them), nor does it necessarily condemn female impersonators simply because they might ware a dress. This scripture warns against men trying to act and behave like women and women like men. God created us as we are and we should not try to change that or live contrary to who God created us to be. God created the gender difference and He expects us to behave differently, each according to how they were created. This is why Paul reminds us, "Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals." (1 Corinthians 6:9-10) The judgement against the effeminate and homosexual is because they choose to live contrary to their nature; that nature to which God created them. Ours is not a choose, except to choose to obey and conform to God's will, purpose, and design for our life.

David Robison

gender, men, women, Book of Deuteronomy, The Robe, David Robison

Take time to help your neighbor Dt 22:1-4

2009-07-19T10:29:00.002-04:00

"You shall not see your countryman's ox or his sheep straying away, and pay no attention to them; you shall certainly bring them back to your countryman. If your countryman is not near you, or if you do not know him, then you shall bring it home to your house, and it shall remain with you until your countryman looks for it; then you shall restore it to him. Thus you shall do with his donkey, and you shall do the same with his garment, and you shall do likewise with anything lost by your countryman, which he has lost and you have found. You are not allowed to neglect them. You shall not see your countryman's donkey or his ox fallen down on the way, and pay no attention to them; you shall certainly help him to raise them up." (Deuteronomy 22:1-4)

Cain asked this question of God, "am I my brother's keeper?" (Genesis 4:9) While it is not our jobs to keep track of our brothers and sisters, and their whereabouts, we still have a responsibility to each other as fellow human beings who have been created in the image of God. God intends us to care for one another and to look after the interests of each other.

There are two important points that this scripture brings out. First, the the phrase "pay no attention" is translated in other versions as, do not "hide yourself from them" (Deuteronomy 22:1 NKJV). We all lead busy lives and it is easy to purposely blind our eyes to the needs and concerns of others. When confronted with a need, it is all too easy to turn away and justify our selfish interests. I remember how God taught me this lesson. We were living in Las Vegas and I had to run out to the grocery store late at night. I was in a hurry and anxious to get back home. As I was leaving the store, I saw a couple struggling to start their car. Being in a hurry I prayed and asked the Lord that they might not notice me or ask me for a "jump" so that I could get right home and not have to spend time helping them. However, as I got into my car and went to start it, it wouldn't start! I got out and looked under the hood (not that I would have known what to look for or what to do). Then I tried again; nothing! By this time the other couple had left and I couldn't even ask them for a "jump". I realized the lesson God was trying to teach me. We are never too busy to help one another. Fortunately, the problem was minor and I was soon on my way, but I had learned a valuable lesson. John put it this way, "But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him?" (1 John 3:17)

Secondly, the phrase "you shall certainly" is also translated as "thou shalt in any case". (Deuteronomy 22:1 Darby) This term implies a turning back or to return. The idea is of one going along his way and seeing his neighbor's cow has gotten loose. He then gets the cow and "turns back" to return the cow to his neighbor. He temporarily puts on hold his journey to take care and return of his neighbor's cow. Sometimes we have to put on hold, or temporarily suspend, what we are doing to care for one another. OK, so we might be a few minutes late to church, but isn't it better to help a neighbor in need than to just speed past them on our way to church. Sometimes we are so absorbed in our own lives and with our own needs that we fail to see the needs of other around us. We need to allow our focus to be turned by the needs of others; we need to let our conscience expand beyond its present limits to include the lives of others. Paul put it this way, "But God has so composed the body, giving more abundant honor to that member which lacked, so that there may be no division in the body, but that the members may have the same care for one another. And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it." (1 Corinthians 12:24-26) The word "care" used here means to have "anxiety for" or to "be distracted" by the things around us. God intends that we should be distracted by the needs of others around us; to be distracted from our own needs and interest to those of others. It is not enough to "care" in feelings but we mist be willing to be "distracted", and even interrupted, in our actions and the course of our everyday life.

David Robison

care, one another, selfishness, The Robe, Book of Deuteronomy, David Robison

Can't we just stone them? Dt 21:18-21

2009-07-18T09:43:00.002-04:00

"If any man has a stubborn and rebellious son who will not obey his father or his mother, and when they chastise him, he will not even listen to them, then his father and mother shall seize him, and bring him out to the elders of his city at the gateway of his hometown. They shall say to the elders of his city, 'This son of ours is stubborn and rebellious, he will not obey us, he is a glutton and a drunkard.' Then all the men of his city shall stone him to death; so you shall remove the evil from your midst, and all Israel will hear of it and fear." (Deuteronomy 21:18-21)

One day my little brother asked my dad, "Dad, why do you spank us?" and immediately my dad replied, "Because I cannot bring myself to stone you!"

Parenting is not always deterministic. In other words, just because you do the right things does not always mean you will end up with the right outcome. Sometimes bad kids come from good parents and good kids from bad. Even with the best of parents, free will still rests within the child and they make their own choices, good or bad.

One scripture that offers great hope for parents is found in Proverbs. "Train up a child in the way he should go, even when he is old he will not depart from it." (Proverbs 22:6) However it must be remembered that this is a proverbial saying and not an immutable law. If this were an absolute law then there would be no need for faith in parenting, no need for the intervention of Christ, and no hope for our children, all of whom come from imperfect parents.

As parents, we do our best and leave God the rest. "For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that we may share His holiness." (Hebrews 12:10) As parents we can neither accept the full credit for raising good children nor can we take unto ourselves the full blame when they make wrong choices, choosing sin over godliness. Parenting is not for the weak of heart; there are times of joy and also times of heartbreak. Parenting requires faith and trust in God that, even in our lack, He will make up the difference; that, in the end, they are really His children and our hope is in Him.

David Robison

parenting, children, faith, The Robe, Book of Deuteronomy, David Robison

Children are not pawns Dt:21:15-17

2009-07-17T17:31:00.001-04:00

"If a man has two wives, the one loved and the other unloved, and both the loved and the unloved have borne him sons, if the firstborn son belongs to the unloved, then it shall be in the day he wills what he has to his sons, he cannot make the son of the loved the firstborn before the son of the unloved, who is the firstborn. But he shall acknowledge the firstborn, the son of the unloved, by giving him a double portion of all that he has, for he is the beginning of his strength; to him belongs the right of the firstborn." (Deuteronomy 21:15-17)

This scripture speaks of a man who's feelings for his two wives are at opposite extremes of emotions. For one he has intense and intimate affection, but for the other, hatred. It is not that she is merely unloved by him but she is hated by her husband, even to the point of being his enemy.

Putting aside the command that husbands should love their wives, even, if necessary, as their enemies, Moses focuses on the effects of one's feelings for their spouse upon their children. God intended marriage to be a blessing for those who marry and for their children, but when a marriage goes sour, the children can suffer as much, or more so, than the parents. In a marriage filled with acrimony and a waring between partners, too often the children end up as collateral casualties.

Moses' command here is that we should love all our children irrespective of how we feel about their mother (or father). We should not make our children pawns in our war with our partner; using them as chess pieces and weapons to manipulate and hurt our enemy spouse. Unfortunately, such behavior is all too common in our culture. Marriages fall apart leading to painful divorces and leaving the children in the middle; in the middle of fights, custody battles, and slanderous diatribes from one partner to another. Moses' command is to "stop it!"

David Robison

marriage, family, divorce, love, children, The Robe, Book of Deuteronomy, David Robison

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