Deuteronomy 22
KingCommentsDeuteronomy 22:1
Terrestrial Animals as Food
Sonship is a matter that must be put into practice every day. Sons are not ruled by rules, with what is and what is not allowed. Sons will always ask themselves how they can be a joy to the Father’s heart as much as possible. That’s why they will be careful with what they eat. Food builds up our bodies, it adds building blocks. Our bodies are formed by what we feed ourselves with. Healthy food has a healthy effect on our body.
What applies to our bodies also applies to our minds. With what we feed ourselves spiritually, what we read, what we look at, forms our spiritual life. We will adopt in our character the characteristics of the food we eat. It is therefore important to distinguish between clean and unclean food.
In Leviticus 11 only the unclean animals are mentioned by name and the message is addressed to Moses and Aaron. In Deuteronomy priests are rarely mentioned. It is a book that is addressed to a people of sons. Then the clean animals are named to give the sons their characteristics. The clean animals are often a type of the Lord Jesus. Sons feed on Him. He gives form and shape to their lives. The Lord Jesus becomes visible in them.
The first mentioned animal, “the ox”, is a picture of the steadiness and strength in serving. The ox perseveres. We see this in the life of the Lord Jesus. It is also the largest animal that can be offered as a burnt offering (Leviticus 1:3), but here it is food for us. We also have to be steadfast, immovable continuing in the work of the Lord (1 Corinthians 15:58). As He steadily continued, so do we steadily continue.
In “the sheep” we see other characteristics. A sheep speaks of passing through suffering patiently and longsuffering. In 1 Peter 2 these characteristics are given to us as an example (1 Peter 2:23). If we feed ourselves with Him in this way, those features will more and more adorn us.
“The goat” is the animal of the sin offering. It shows how much the Lord Jesus has satisfied God’s righteousness toward sin. To feed us with Him as the sin offering will work to maintain God’s righteous standards in our actions. It will restrain us from sin. We will live separately from sin for righteousness (1 Peter 2:24).
After three domesticated land animals – which are a type of the Lord Jesus and can be sacrificed – seven animals are mentioned that live in the wild. They are clean animals. They may not be sacrificed, but they may be eaten. They have characteristics that remind us of the Lord Jesus.
In “the deer” we see the panting for the water brooks: “As the deer pants for the water brooks, so my soul pants for You, O God (Psalms 42:1a). If we feed ourselves with Him, it will cause a thirst for God in our souls. Nothing but fellowship with God can satisfy our deepest desires. To be with God gives the soul the true refreshment. The Lord Jesus experienced this and we can experience it.
“The gazelle” is characterized by the graceful and supple pace with which the animal rushes over the mountains (2 Samuel 2:18; 1 Chronicles 12:8). Is there anything of that graceful pace to be seen with us? It is always there with the Lord Jesus, even when He walks through the streets of Jerusalem with the cross on His back. Through our conduct we can “adorn the doctrine of God our Savior in every respect” (Titus 2:10).
There are things that disfigure sons of God (Deuteronomy 14:1), but here we have the things that will adorn us. All these animals have the hoof split in two and chew the cud. Both characteristics must be present. Chewing the cud is not only reading from the Bible, but also thinking about it, studying God’s Word. Split hooves give the walking stability, that we are not “tossed here and there by waves and carried about by every wind of doctrine” (Ephesians 4:14), but that we are steadfast in faith. Teaching and practice belong together.
All animals where both characteristics are not found, are not suitable as food for ‘sons’. If only one of the characteristics is present, it is, so to speak, one-sided food. If only the emphasis is placed on the doctrine, it is not good. That leads to legalism. With the Pharisees there is a separation between ‘saying’ and ‘doing’ (Matthew 23:3). The sound doctrine must lead to a sound practice. If the emphasis is only on practice, it is not good either. How can there be good practice without proper teaching?
Deuteronomy 22:2
Terrestrial Animals as Food
Sonship is a matter that must be put into practice every day. Sons are not ruled by rules, with what is and what is not allowed. Sons will always ask themselves how they can be a joy to the Father’s heart as much as possible. That’s why they will be careful with what they eat. Food builds up our bodies, it adds building blocks. Our bodies are formed by what we feed ourselves with. Healthy food has a healthy effect on our body.
What applies to our bodies also applies to our minds. With what we feed ourselves spiritually, what we read, what we look at, forms our spiritual life. We will adopt in our character the characteristics of the food we eat. It is therefore important to distinguish between clean and unclean food.
In Leviticus 11 only the unclean animals are mentioned by name and the message is addressed to Moses and Aaron. In Deuteronomy priests are rarely mentioned. It is a book that is addressed to a people of sons. Then the clean animals are named to give the sons their characteristics. The clean animals are often a type of the Lord Jesus. Sons feed on Him. He gives form and shape to their lives. The Lord Jesus becomes visible in them.
The first mentioned animal, “the ox”, is a picture of the steadiness and strength in serving. The ox perseveres. We see this in the life of the Lord Jesus. It is also the largest animal that can be offered as a burnt offering (Leviticus 1:3), but here it is food for us. We also have to be steadfast, immovable continuing in the work of the Lord (1 Corinthians 15:58). As He steadily continued, so do we steadily continue.
In “the sheep” we see other characteristics. A sheep speaks of passing through suffering patiently and longsuffering. In 1 Peter 2 these characteristics are given to us as an example (1 Peter 2:23). If we feed ourselves with Him in this way, those features will more and more adorn us.
“The goat” is the animal of the sin offering. It shows how much the Lord Jesus has satisfied God’s righteousness toward sin. To feed us with Him as the sin offering will work to maintain God’s righteous standards in our actions. It will restrain us from sin. We will live separately from sin for righteousness (1 Peter 2:24).
After three domesticated land animals – which are a type of the Lord Jesus and can be sacrificed – seven animals are mentioned that live in the wild. They are clean animals. They may not be sacrificed, but they may be eaten. They have characteristics that remind us of the Lord Jesus.
In “the deer” we see the panting for the water brooks: “As the deer pants for the water brooks, so my soul pants for You, O God (Psalms 42:1a). If we feed ourselves with Him, it will cause a thirst for God in our souls. Nothing but fellowship with God can satisfy our deepest desires. To be with God gives the soul the true refreshment. The Lord Jesus experienced this and we can experience it.
“The gazelle” is characterized by the graceful and supple pace with which the animal rushes over the mountains (2 Samuel 2:18; 1 Chronicles 12:8). Is there anything of that graceful pace to be seen with us? It is always there with the Lord Jesus, even when He walks through the streets of Jerusalem with the cross on His back. Through our conduct we can “adorn the doctrine of God our Savior in every respect” (Titus 2:10).
There are things that disfigure sons of God (Deuteronomy 14:1), but here we have the things that will adorn us. All these animals have the hoof split in two and chew the cud. Both characteristics must be present. Chewing the cud is not only reading from the Bible, but also thinking about it, studying God’s Word. Split hooves give the walking stability, that we are not “tossed here and there by waves and carried about by every wind of doctrine” (Ephesians 4:14), but that we are steadfast in faith. Teaching and practice belong together.
All animals where both characteristics are not found, are not suitable as food for ‘sons’. If only one of the characteristics is present, it is, so to speak, one-sided food. If only the emphasis is placed on the doctrine, it is not good. That leads to legalism. With the Pharisees there is a separation between ‘saying’ and ‘doing’ (Matthew 23:3). The sound doctrine must lead to a sound practice. If the emphasis is only on practice, it is not good either. How can there be good practice without proper teaching?
Deuteronomy 22:3
Aquatic Animals as Food
With the second group of animals, the animals in the water, it is about the element in which they are. The water surrounds them from all sides. It then comes down to the fact that there is good protection. The scales are an armor, a separation between the animal and the environment in which it is in. There must also be fins for propulsion, to go the straight course to God’s thoughts.
Lot is someone who had scales. He did not take part in evil. Nevertheless, he had no fins. He could not resist evil or escape. Joseph is the opposite of that. He lived in a corrupt environment. When the temptation came, he managed to flee from evil.
Deuteronomy 22:4
Aquatic Animals as Food
With the second group of animals, the animals in the water, it is about the element in which they are. The water surrounds them from all sides. It then comes down to the fact that there is good protection. The scales are an armor, a separation between the animal and the environment in which it is in. There must also be fins for propulsion, to go the straight course to God’s thoughts.
Lot is someone who had scales. He did not take part in evil. Nevertheless, he had no fins. He could not resist evil or escape. Joseph is the opposite of that. He lived in a corrupt environment. When the temptation came, he managed to flee from evil.
Deuteronomy 22:5
Winged Animals as Food
Birds speak of the spirit world. The clean birds speak of what is of God. The list begins with them and ends with them. Clean birds often point to the Lord Jesus as Man from heaven, His origin. The unclean birds speak of what is demonic, what is from the devil (Revelation 18:2; Isaiah 13:21; Isaiah 34:10-11; Jeremiah 50:39).
We are called to deal only with things that have a good spiritual influence. The command to test the spirits (1 John 4:1) is given to each son. The capacity to do so is given to him. The babies in the faith can recognize the antichrists because they have the “anointing from the Holy One” (1 John 2:20). Every believer can recognize the voice of the stranger because he knows the voice of the good Shepherd (John 10:27).
Only the unclean birds are mentioned here. Some are birds of prey, others are nocturnal, and others are carrion birds. The devil is always out for the destruction of the sons. If he cannot deprive them of their sonship, he will try to deprive sonship of its character by offering mixed forms of being Christian.
Deuteronomy 22:6
Winged Animals as Food
Birds speak of the spirit world. The clean birds speak of what is of God. The list begins with them and ends with them. Clean birds often point to the Lord Jesus as Man from heaven, His origin. The unclean birds speak of what is demonic, what is from the devil (Revelation 18:2; Isaiah 13:21; Isaiah 34:10-11; Jeremiah 50:39).
We are called to deal only with things that have a good spiritual influence. The command to test the spirits (1 John 4:1) is given to each son. The capacity to do so is given to him. The babies in the faith can recognize the antichrists because they have the “anointing from the Holy One” (1 John 2:20). Every believer can recognize the voice of the stranger because he knows the voice of the good Shepherd (John 10:27).
Only the unclean birds are mentioned here. Some are birds of prey, others are nocturnal, and others are carrion birds. The devil is always out for the destruction of the sons. If he cannot deprive them of their sonship, he will try to deprive sonship of its character by offering mixed forms of being Christian.
Deuteronomy 22:7
Winged Animals as Food
Birds speak of the spirit world. The clean birds speak of what is of God. The list begins with them and ends with them. Clean birds often point to the Lord Jesus as Man from heaven, His origin. The unclean birds speak of what is demonic, what is from the devil (Revelation 18:2; Isaiah 13:21; Isaiah 34:10-11; Jeremiah 50:39).
We are called to deal only with things that have a good spiritual influence. The command to test the spirits (1 John 4:1) is given to each son. The capacity to do so is given to him. The babies in the faith can recognize the antichrists because they have the “anointing from the Holy One” (1 John 2:20). Every believer can recognize the voice of the stranger because he knows the voice of the good Shepherd (John 10:27).
Only the unclean birds are mentioned here. Some are birds of prey, others are nocturnal, and others are carrion birds. The devil is always out for the destruction of the sons. If he cannot deprive them of their sonship, he will try to deprive sonship of its character by offering mixed forms of being Christian.
Deuteronomy 22:8
Winged Animals as Food
Birds speak of the spirit world. The clean birds speak of what is of God. The list begins with them and ends with them. Clean birds often point to the Lord Jesus as Man from heaven, His origin. The unclean birds speak of what is demonic, what is from the devil (Revelation 18:2; Isaiah 13:21; Isaiah 34:10-11; Jeremiah 50:39).
We are called to deal only with things that have a good spiritual influence. The command to test the spirits (1 John 4:1) is given to each son. The capacity to do so is given to him. The babies in the faith can recognize the antichrists because they have the “anointing from the Holy One” (1 John 2:20). Every believer can recognize the voice of the stranger because he knows the voice of the good Shepherd (John 10:27).
Only the unclean birds are mentioned here. Some are birds of prey, others are nocturnal, and others are carrion birds. The devil is always out for the destruction of the sons. If he cannot deprive them of their sonship, he will try to deprive sonship of its character by offering mixed forms of being Christian.
Deuteronomy 22:9
Winged Animals as Food
Birds speak of the spirit world. The clean birds speak of what is of God. The list begins with them and ends with them. Clean birds often point to the Lord Jesus as Man from heaven, His origin. The unclean birds speak of what is demonic, what is from the devil (Revelation 18:2; Isaiah 13:21; Isaiah 34:10-11; Jeremiah 50:39).
We are called to deal only with things that have a good spiritual influence. The command to test the spirits (1 John 4:1) is given to each son. The capacity to do so is given to him. The babies in the faith can recognize the antichrists because they have the “anointing from the Holy One” (1 John 2:20). Every believer can recognize the voice of the stranger because he knows the voice of the good Shepherd (John 10:27).
Only the unclean birds are mentioned here. Some are birds of prey, others are nocturnal, and others are carrion birds. The devil is always out for the destruction of the sons. If he cannot deprive them of their sonship, he will try to deprive sonship of its character by offering mixed forms of being Christian.
Deuteronomy 22:10
Winged Animals as Food
Birds speak of the spirit world. The clean birds speak of what is of God. The list begins with them and ends with them. Clean birds often point to the Lord Jesus as Man from heaven, His origin. The unclean birds speak of what is demonic, what is from the devil (Revelation 18:2; Isaiah 13:21; Isaiah 34:10-11; Jeremiah 50:39).
We are called to deal only with things that have a good spiritual influence. The command to test the spirits (1 John 4:1) is given to each son. The capacity to do so is given to him. The babies in the faith can recognize the antichrists because they have the “anointing from the Holy One” (1 John 2:20). Every believer can recognize the voice of the stranger because he knows the voice of the good Shepherd (John 10:27).
Only the unclean birds are mentioned here. Some are birds of prey, others are nocturnal, and others are carrion birds. The devil is always out for the destruction of the sons. If he cannot deprive them of their sonship, he will try to deprive sonship of its character by offering mixed forms of being Christian.
Deuteronomy 22:11
Winged Animals as Food
Birds speak of the spirit world. The clean birds speak of what is of God. The list begins with them and ends with them. Clean birds often point to the Lord Jesus as Man from heaven, His origin. The unclean birds speak of what is demonic, what is from the devil (Revelation 18:2; Isaiah 13:21; Isaiah 34:10-11; Jeremiah 50:39).
We are called to deal only with things that have a good spiritual influence. The command to test the spirits (1 John 4:1) is given to each son. The capacity to do so is given to him. The babies in the faith can recognize the antichrists because they have the “anointing from the Holy One” (1 John 2:20). Every believer can recognize the voice of the stranger because he knows the voice of the good Shepherd (John 10:27).
Only the unclean birds are mentioned here. Some are birds of prey, others are nocturnal, and others are carrion birds. The devil is always out for the destruction of the sons. If he cannot deprive them of their sonship, he will try to deprive sonship of its character by offering mixed forms of being Christian.
Deuteronomy 22:12
Winged Animals as Food
Birds speak of the spirit world. The clean birds speak of what is of God. The list begins with them and ends with them. Clean birds often point to the Lord Jesus as Man from heaven, His origin. The unclean birds speak of what is demonic, what is from the devil (Revelation 18:2; Isaiah 13:21; Isaiah 34:10-11; Jeremiah 50:39).
We are called to deal only with things that have a good spiritual influence. The command to test the spirits (1 John 4:1) is given to each son. The capacity to do so is given to him. The babies in the faith can recognize the antichrists because they have the “anointing from the Holy One” (1 John 2:20). Every believer can recognize the voice of the stranger because he knows the voice of the good Shepherd (John 10:27).
Only the unclean birds are mentioned here. Some are birds of prey, others are nocturnal, and others are carrion birds. The devil is always out for the destruction of the sons. If he cannot deprive them of their sonship, he will try to deprive sonship of its character by offering mixed forms of being Christian.
Deuteronomy 22:13
Winged Animals as Food
Birds speak of the spirit world. The clean birds speak of what is of God. The list begins with them and ends with them. Clean birds often point to the Lord Jesus as Man from heaven, His origin. The unclean birds speak of what is demonic, what is from the devil (Revelation 18:2; Isaiah 13:21; Isaiah 34:10-11; Jeremiah 50:39).
We are called to deal only with things that have a good spiritual influence. The command to test the spirits (1 John 4:1) is given to each son. The capacity to do so is given to him. The babies in the faith can recognize the antichrists because they have the “anointing from the Holy One” (1 John 2:20). Every believer can recognize the voice of the stranger because he knows the voice of the good Shepherd (John 10:27).
Only the unclean birds are mentioned here. Some are birds of prey, others are nocturnal, and others are carrion birds. The devil is always out for the destruction of the sons. If he cannot deprive them of their sonship, he will try to deprive sonship of its character by offering mixed forms of being Christian.
Deuteronomy 22:14
Winged Animals as Food
Birds speak of the spirit world. The clean birds speak of what is of God. The list begins with them and ends with them. Clean birds often point to the Lord Jesus as Man from heaven, His origin. The unclean birds speak of what is demonic, what is from the devil (Revelation 18:2; Isaiah 13:21; Isaiah 34:10-11; Jeremiah 50:39).
We are called to deal only with things that have a good spiritual influence. The command to test the spirits (1 John 4:1) is given to each son. The capacity to do so is given to him. The babies in the faith can recognize the antichrists because they have the “anointing from the Holy One” (1 John 2:20). Every believer can recognize the voice of the stranger because he knows the voice of the good Shepherd (John 10:27).
Only the unclean birds are mentioned here. Some are birds of prey, others are nocturnal, and others are carrion birds. The devil is always out for the destruction of the sons. If he cannot deprive them of their sonship, he will try to deprive sonship of its character by offering mixed forms of being Christian.
Deuteronomy 22:15
How to Deal with a Dead Animal
A carcass may be given or sold to the stranger, but a son of God may not eat it. The meat of a dead animal can be fine meat and he can give it to another to please him, but the standards of sons are higher. A carcass is something that has died of its own accord. There is no effort needed: no aforethought or preparation. It is not about a slaughtered animal. A son deals with the animal, he chooses it. He takes active steps to bring about slaughter and death.
If, for instance, it is fashionable in the world for women to wear long hair –in itself, that is in accordance with the Bible. Nonetheless, fashion is not a prevailing standard for those who share in sonship. The essence of what we do lies in the heart. It is about the motive from which something is being done. Are we doing it because the people in the world think it is better, or because God deems it so? The benchmark should be to how great a degree I can be a delight to the Father.
The instruction not to boil a young goat in its mother’s milk occurs two more times in exactly the same terms (Exodus 23:19; Exodus 34:26). Milk is for life for that goat. What is for the life of the goat, may not be used in connection with his death. It is unnatural.
God cares about nature. He does not want to see unnatural things happening. He wants sons to maintain what He has set in creation, in nature, such as marriage, family and work. We read about this especially in those letters that show us the highest Christian standpoint: the letter to the Ephesians and the letter to the Colossians. In nature we can, if we still have an eye for it, receive objectively teaching of God’s intentions (1 Corinthians 11:14). This is also part of the formation of the characteristics of God in His sons.
Deuteronomy 22:16
Eating of the Tithes
This is about the fruits of the land presented as blessings for the people in Deuteronomy 6-11 and them eating in the presence of God. Now there are given indications how the fruit of the land can be enjoyed in a way that it is a pleasure for God. God rejoices when His sons enjoy the blessings He has given.
The tithing of the fruit determines for the people that the land is the LORD’s. When they come before Him with the tithes, they acknowledge His goodness and grace, and that He is their source of joy.
There are three different tithes. The first tithes are for the Levites (Leviticus 27:30-33; Numbers 18:24-26). The Levites are the servants of the priests. Each servant may contribute to the believers becoming better priests, better versed in bringing worthy offerings. The Levites’ service promotes the effective functioning of the priestly service. Each service that the Levites do must be supported and therefore the people give tithes. If the people are aware of their wealth, it is an enormous encouragement for the Levite. The Levite service is weak among a people who have no appreciation or awareness of God’s blessings.
Deuteronomy is about a people who can collect the riches of the land. They give a second tithe. This tithe is already mentioned briefly in this book (Deuteronomy 12:11; 17-19). Here, it is done in more detail. These tithes are taken to the place where the LORD dwells and eaten before Him there.
Such tithes can be found in the meeting. When we are occupied all week with the blessing of the Lord, we can all come with our tithes to the meeting to present them before to the Lord. The two going to Emmaus have enjoyed the blessing of the Lord in their house and they bring the tithes of it, as it were, to the place where the believers are together (Luke 24:32-36).
For some it is difficult to go to Jerusalem with the tithes. For them there is a solution. They may sell the goods, take the money with them and convert the money back into goods on the spot. This can be applied to believers who are not yet spiritually advanced enough to take all the different sacrifices with them to the place where the Lord is. They may not have had time to deal with the versatility of the Lord Jesus’ work because of overly busy earthly things. They may come up with the price of those products, which in turn in that place is converted into sacrifices.
They come to the meeting with only the awareness of the price the Lord Jesus paid for their salvation. This is how they come to the meeting. When other brothers express themselves, they are involved in worship and the sacrifices are, as it were, revived again.
Deuteronomy 22:17
Eating of the Tithes
This is about the fruits of the land presented as blessings for the people in Deuteronomy 6-11 and them eating in the presence of God. Now there are given indications how the fruit of the land can be enjoyed in a way that it is a pleasure for God. God rejoices when His sons enjoy the blessings He has given.
The tithing of the fruit determines for the people that the land is the LORD’s. When they come before Him with the tithes, they acknowledge His goodness and grace, and that He is their source of joy.
There are three different tithes. The first tithes are for the Levites (Leviticus 27:30-33; Numbers 18:24-26). The Levites are the servants of the priests. Each servant may contribute to the believers becoming better priests, better versed in bringing worthy offerings. The Levites’ service promotes the effective functioning of the priestly service. Each service that the Levites do must be supported and therefore the people give tithes. If the people are aware of their wealth, it is an enormous encouragement for the Levite. The Levite service is weak among a people who have no appreciation or awareness of God’s blessings.
Deuteronomy is about a people who can collect the riches of the land. They give a second tithe. This tithe is already mentioned briefly in this book (Deuteronomy 12:11; 17-19). Here, it is done in more detail. These tithes are taken to the place where the LORD dwells and eaten before Him there.
Such tithes can be found in the meeting. When we are occupied all week with the blessing of the Lord, we can all come with our tithes to the meeting to present them before to the Lord. The two going to Emmaus have enjoyed the blessing of the Lord in their house and they bring the tithes of it, as it were, to the place where the believers are together (Luke 24:32-36).
For some it is difficult to go to Jerusalem with the tithes. For them there is a solution. They may sell the goods, take the money with them and convert the money back into goods on the spot. This can be applied to believers who are not yet spiritually advanced enough to take all the different sacrifices with them to the place where the Lord is. They may not have had time to deal with the versatility of the Lord Jesus’ work because of overly busy earthly things. They may come up with the price of those products, which in turn in that place is converted into sacrifices.
They come to the meeting with only the awareness of the price the Lord Jesus paid for their salvation. This is how they come to the meeting. When other brothers express themselves, they are involved in worship and the sacrifices are, as it were, revived again.
Deuteronomy 22:18
Eating of the Tithes
This is about the fruits of the land presented as blessings for the people in Deuteronomy 6-11 and them eating in the presence of God. Now there are given indications how the fruit of the land can be enjoyed in a way that it is a pleasure for God. God rejoices when His sons enjoy the blessings He has given.
The tithing of the fruit determines for the people that the land is the LORD’s. When they come before Him with the tithes, they acknowledge His goodness and grace, and that He is their source of joy.
There are three different tithes. The first tithes are for the Levites (Leviticus 27:30-33; Numbers 18:24-26). The Levites are the servants of the priests. Each servant may contribute to the believers becoming better priests, better versed in bringing worthy offerings. The Levites’ service promotes the effective functioning of the priestly service. Each service that the Levites do must be supported and therefore the people give tithes. If the people are aware of their wealth, it is an enormous encouragement for the Levite. The Levite service is weak among a people who have no appreciation or awareness of God’s blessings.
Deuteronomy is about a people who can collect the riches of the land. They give a second tithe. This tithe is already mentioned briefly in this book (Deuteronomy 12:11; 17-19). Here, it is done in more detail. These tithes are taken to the place where the LORD dwells and eaten before Him there.
Such tithes can be found in the meeting. When we are occupied all week with the blessing of the Lord, we can all come with our tithes to the meeting to present them before to the Lord. The two going to Emmaus have enjoyed the blessing of the Lord in their house and they bring the tithes of it, as it were, to the place where the believers are together (Luke 24:32-36).
For some it is difficult to go to Jerusalem with the tithes. For them there is a solution. They may sell the goods, take the money with them and convert the money back into goods on the spot. This can be applied to believers who are not yet spiritually advanced enough to take all the different sacrifices with them to the place where the Lord is. They may not have had time to deal with the versatility of the Lord Jesus’ work because of overly busy earthly things. They may come up with the price of those products, which in turn in that place is converted into sacrifices.
They come to the meeting with only the awareness of the price the Lord Jesus paid for their salvation. This is how they come to the meeting. When other brothers express themselves, they are involved in worship and the sacrifices are, as it were, revived again.
Deuteronomy 22:19
Eating of the Tithes
This is about the fruits of the land presented as blessings for the people in Deuteronomy 6-11 and them eating in the presence of God. Now there are given indications how the fruit of the land can be enjoyed in a way that it is a pleasure for God. God rejoices when His sons enjoy the blessings He has given.
The tithing of the fruit determines for the people that the land is the LORD’s. When they come before Him with the tithes, they acknowledge His goodness and grace, and that He is their source of joy.
There are three different tithes. The first tithes are for the Levites (Leviticus 27:30-33; Numbers 18:24-26). The Levites are the servants of the priests. Each servant may contribute to the believers becoming better priests, better versed in bringing worthy offerings. The Levites’ service promotes the effective functioning of the priestly service. Each service that the Levites do must be supported and therefore the people give tithes. If the people are aware of their wealth, it is an enormous encouragement for the Levite. The Levite service is weak among a people who have no appreciation or awareness of God’s blessings.
Deuteronomy is about a people who can collect the riches of the land. They give a second tithe. This tithe is already mentioned briefly in this book (Deuteronomy 12:11; 17-19). Here, it is done in more detail. These tithes are taken to the place where the LORD dwells and eaten before Him there.
Such tithes can be found in the meeting. When we are occupied all week with the blessing of the Lord, we can all come with our tithes to the meeting to present them before to the Lord. The two going to Emmaus have enjoyed the blessing of the Lord in their house and they bring the tithes of it, as it were, to the place where the believers are together (Luke 24:32-36).
For some it is difficult to go to Jerusalem with the tithes. For them there is a solution. They may sell the goods, take the money with them and convert the money back into goods on the spot. This can be applied to believers who are not yet spiritually advanced enough to take all the different sacrifices with them to the place where the Lord is. They may not have had time to deal with the versatility of the Lord Jesus’ work because of overly busy earthly things. They may come up with the price of those products, which in turn in that place is converted into sacrifices.
They come to the meeting with only the awareness of the price the Lord Jesus paid for their salvation. This is how they come to the meeting. When other brothers express themselves, they are involved in worship and the sacrifices are, as it were, revived again.
Deuteronomy 22:20
Eating of the Tithes
This is about the fruits of the land presented as blessings for the people in Deuteronomy 6-11 and them eating in the presence of God. Now there are given indications how the fruit of the land can be enjoyed in a way that it is a pleasure for God. God rejoices when His sons enjoy the blessings He has given.
The tithing of the fruit determines for the people that the land is the LORD’s. When they come before Him with the tithes, they acknowledge His goodness and grace, and that He is their source of joy.
There are three different tithes. The first tithes are for the Levites (Leviticus 27:30-33; Numbers 18:24-26). The Levites are the servants of the priests. Each servant may contribute to the believers becoming better priests, better versed in bringing worthy offerings. The Levites’ service promotes the effective functioning of the priestly service. Each service that the Levites do must be supported and therefore the people give tithes. If the people are aware of their wealth, it is an enormous encouragement for the Levite. The Levite service is weak among a people who have no appreciation or awareness of God’s blessings.
Deuteronomy is about a people who can collect the riches of the land. They give a second tithe. This tithe is already mentioned briefly in this book (Deuteronomy 12:11; 17-19). Here, it is done in more detail. These tithes are taken to the place where the LORD dwells and eaten before Him there.
Such tithes can be found in the meeting. When we are occupied all week with the blessing of the Lord, we can all come with our tithes to the meeting to present them before to the Lord. The two going to Emmaus have enjoyed the blessing of the Lord in their house and they bring the tithes of it, as it were, to the place where the believers are together (Luke 24:32-36).
For some it is difficult to go to Jerusalem with the tithes. For them there is a solution. They may sell the goods, take the money with them and convert the money back into goods on the spot. This can be applied to believers who are not yet spiritually advanced enough to take all the different sacrifices with them to the place where the Lord is. They may not have had time to deal with the versatility of the Lord Jesus’ work because of overly busy earthly things. They may come up with the price of those products, which in turn in that place is converted into sacrifices.
They come to the meeting with only the awareness of the price the Lord Jesus paid for their salvation. This is how they come to the meeting. When other brothers express themselves, they are involved in worship and the sacrifices are, as it were, revived again.
Deuteronomy 22:21
Eating of the Tithes
This is about the fruits of the land presented as blessings for the people in Deuteronomy 6-11 and them eating in the presence of God. Now there are given indications how the fruit of the land can be enjoyed in a way that it is a pleasure for God. God rejoices when His sons enjoy the blessings He has given.
The tithing of the fruit determines for the people that the land is the LORD’s. When they come before Him with the tithes, they acknowledge His goodness and grace, and that He is their source of joy.
There are three different tithes. The first tithes are for the Levites (Leviticus 27:30-33; Numbers 18:24-26). The Levites are the servants of the priests. Each servant may contribute to the believers becoming better priests, better versed in bringing worthy offerings. The Levites’ service promotes the effective functioning of the priestly service. Each service that the Levites do must be supported and therefore the people give tithes. If the people are aware of their wealth, it is an enormous encouragement for the Levite. The Levite service is weak among a people who have no appreciation or awareness of God’s blessings.
Deuteronomy is about a people who can collect the riches of the land. They give a second tithe. This tithe is already mentioned briefly in this book (Deuteronomy 12:11; 17-19). Here, it is done in more detail. These tithes are taken to the place where the LORD dwells and eaten before Him there.
Such tithes can be found in the meeting. When we are occupied all week with the blessing of the Lord, we can all come with our tithes to the meeting to present them before to the Lord. The two going to Emmaus have enjoyed the blessing of the Lord in their house and they bring the tithes of it, as it were, to the place where the believers are together (Luke 24:32-36).
For some it is difficult to go to Jerusalem with the tithes. For them there is a solution. They may sell the goods, take the money with them and convert the money back into goods on the spot. This can be applied to believers who are not yet spiritually advanced enough to take all the different sacrifices with them to the place where the Lord is. They may not have had time to deal with the versatility of the Lord Jesus’ work because of overly busy earthly things. They may come up with the price of those products, which in turn in that place is converted into sacrifices.
They come to the meeting with only the awareness of the price the Lord Jesus paid for their salvation. This is how they come to the meeting. When other brothers express themselves, they are involved in worship and the sacrifices are, as it were, revived again.
Deuteronomy 22:22
The Tithe of the Third Year
The third ten percent will be in the third year. In order to be able to bring them, one has to live in the land for two years. These tithes should not be given to the Levites and should not be taken to Jerusalem. The Israelite keeps it at home and he invites people knows who have need of it.
This can be applied to any place outside of our meetings where we enjoy the blessings with each other. We can hand out to those who are needy, those who are not so blessed, whatever the cause, or those who hand out a lot themselves. We should not only invite to our homes who are as rich as we are. We may keep bible studies with those who know little or nothing of the spiritual blessings. The spiritually poor will always be present. What we pass on is not given away, but shared.
Deuteronomy 22:23
The Tithe of the Third Year
The third ten percent will be in the third year. In order to be able to bring them, one has to live in the land for two years. These tithes should not be given to the Levites and should not be taken to Jerusalem. The Israelite keeps it at home and he invites people knows who have need of it.
This can be applied to any place outside of our meetings where we enjoy the blessings with each other. We can hand out to those who are needy, those who are not so blessed, whatever the cause, or those who hand out a lot themselves. We should not only invite to our homes who are as rich as we are. We may keep bible studies with those who know little or nothing of the spiritual blessings. The spiritually poor will always be present. What we pass on is not given away, but shared.
Deuteronomy 22:25
The Year of Remission
The first two ordinances – Deuteronomy 15:1-11 and Deuteronomy 15:12-18 – connect with what has been said in the last verses of the previous chapter about distributing the tithes to the poor (Deuteronomy 14:28-29).
In Exodus and Leviticus, the sabbatical year is called the seventh year (Exodus 23:10-11; Leviticus 25:1-7). The only issue there is that the land must not be cultivated in the seventh year and must remain fallow. There is no mention of a remission. Here, however, the theme of remission is expounded..
After a third year (Deuteronomy 14:28) there is talk here of a seventh year, which in Deuteronomy 15:9 is called “the year of the remission”. In that year, a remission must be granted. Seven years indicates a completeness. Spiritually applied, this can be seen in the result of the work of the gifts given by the Lord Jesus to His body, the church. They are given to build up, so that the whole can come to full maturity (Ephesians 4:12-13).
Levitical service must be aimed at the spiritual maturity of believers. Then these believers have reached the seventh year, they have become fathers in Christ (1 John 2:13-14). The seventh year is characterized by rest. We see this with the fathers in Christ: they have found everything in Christ, He is everything for them.
This chapter deals with the resting of debts. In the seventh year, debt is written off. Anxious thoughts concerning creditors are banished. If we are treated unfairly, the other has a debt to us. Someone who has let his flesh working against us has a debt to us. It may be that this debt is never repaid. It is no good with such debtors, they have to make up for it. But this chapter, however, is about the creditor as someone who has reached the seventh year. He is in the year of remission.
Do we leave debt for what it is and don’t we stand up for our right, and demand back what we have lent? Those who stand up for their rights are actually poor brothers and sisters, they do not know what it is to live in the ‘seventh year’. When we insist on our rights in this way, we have learned little from the Lord Jesus. He was rich and became poor for our sake (2 Corinthians 8:9).
Sons of God are like God: they are joyful givers following the God Who gave an indescribable Gift (2 Corinthians 9:15). We can learn from the parable of the two debtors, one with a large debt and one with a small debt (Matthew 18:21-35). When we demand that a small debt be paid to us, we forget that we have been forgiven a huge debt that we could never pay. The standard to which we as Christians should forgive is God and not ourselves. We must learn to forgive as God has forgiven us in Christ (Ephesians 4:32; Colossians 3:13; cf. Matthew 6:12).
Difficulties in religious communities rarely arise due to really principle matters. It is often a collision of characters, which leads to debts. When a seventh year arrives, what a relief that can give. We don’t dwell enough on the fact that we are a wealthy people, blessed with all spiritual blessings. We are wealthy sons of God. Those who have this awareness are capable of leaving debt to rest. That does not, as has already been said, take away the debtor’s responsibility, but the accountability of the debtor is not the crux of the matter here.
It is “the LORD’s remission” (Deuteronomy 15:2). We will only be able not to claim our debts if we keep the Lord Jesus in view. That brings His blessing with it. It is as it were declaring guilt with Him. He always reimburses what is remitted for His sake. Remission does not make one poorer, but richer: God promises His blessing (Deuteronomy 15:4) and does not fail that promise (Deuteronomy 15:6). As a result of this, the people will be able to distribute blessings in a wider circle. Loaning places us in a position of liberty and authority.
Israel has been given the opportunity to become the richest and most prosperous people on earth. This prosperity cannot be achieved by technological efforts, but by obedience to what God has said. They have even been promised world domination through which they will have a pivotal position for all peoples to experience abundant blessing.
Deuteronomy 22:26
The Year of Remission
The first two ordinances – Deuteronomy 15:1-11 and Deuteronomy 15:12-18 – connect with what has been said in the last verses of the previous chapter about distributing the tithes to the poor (Deuteronomy 14:28-29).
In Exodus and Leviticus, the sabbatical year is called the seventh year (Exodus 23:10-11; Leviticus 25:1-7). The only issue there is that the land must not be cultivated in the seventh year and must remain fallow. There is no mention of a remission. Here, however, the theme of remission is expounded..
After a third year (Deuteronomy 14:28) there is talk here of a seventh year, which in Deuteronomy 15:9 is called “the year of the remission”. In that year, a remission must be granted. Seven years indicates a completeness. Spiritually applied, this can be seen in the result of the work of the gifts given by the Lord Jesus to His body, the church. They are given to build up, so that the whole can come to full maturity (Ephesians 4:12-13).
Levitical service must be aimed at the spiritual maturity of believers. Then these believers have reached the seventh year, they have become fathers in Christ (1 John 2:13-14). The seventh year is characterized by rest. We see this with the fathers in Christ: they have found everything in Christ, He is everything for them.
This chapter deals with the resting of debts. In the seventh year, debt is written off. Anxious thoughts concerning creditors are banished. If we are treated unfairly, the other has a debt to us. Someone who has let his flesh working against us has a debt to us. It may be that this debt is never repaid. It is no good with such debtors, they have to make up for it. But this chapter, however, is about the creditor as someone who has reached the seventh year. He is in the year of remission.
Do we leave debt for what it is and don’t we stand up for our right, and demand back what we have lent? Those who stand up for their rights are actually poor brothers and sisters, they do not know what it is to live in the ‘seventh year’. When we insist on our rights in this way, we have learned little from the Lord Jesus. He was rich and became poor for our sake (2 Corinthians 8:9).
Sons of God are like God: they are joyful givers following the God Who gave an indescribable Gift (2 Corinthians 9:15). We can learn from the parable of the two debtors, one with a large debt and one with a small debt (Matthew 18:21-35). When we demand that a small debt be paid to us, we forget that we have been forgiven a huge debt that we could never pay. The standard to which we as Christians should forgive is God and not ourselves. We must learn to forgive as God has forgiven us in Christ (Ephesians 4:32; Colossians 3:13; cf. Matthew 6:12).
Difficulties in religious communities rarely arise due to really principle matters. It is often a collision of characters, which leads to debts. When a seventh year arrives, what a relief that can give. We don’t dwell enough on the fact that we are a wealthy people, blessed with all spiritual blessings. We are wealthy sons of God. Those who have this awareness are capable of leaving debt to rest. That does not, as has already been said, take away the debtor’s responsibility, but the accountability of the debtor is not the crux of the matter here.
It is “the LORD’s remission” (Deuteronomy 15:2). We will only be able not to claim our debts if we keep the Lord Jesus in view. That brings His blessing with it. It is as it were declaring guilt with Him. He always reimburses what is remitted for His sake. Remission does not make one poorer, but richer: God promises His blessing (Deuteronomy 15:4) and does not fail that promise (Deuteronomy 15:6). As a result of this, the people will be able to distribute blessings in a wider circle. Loaning places us in a position of liberty and authority.
Israel has been given the opportunity to become the richest and most prosperous people on earth. This prosperity cannot be achieved by technological efforts, but by obedience to what God has said. They have even been promised world domination through which they will have a pivotal position for all peoples to experience abundant blessing.
Deuteronomy 22:27
The Year of Remission
The first two ordinances – Deuteronomy 15:1-11 and Deuteronomy 15:12-18 – connect with what has been said in the last verses of the previous chapter about distributing the tithes to the poor (Deuteronomy 14:28-29).
In Exodus and Leviticus, the sabbatical year is called the seventh year (Exodus 23:10-11; Leviticus 25:1-7). The only issue there is that the land must not be cultivated in the seventh year and must remain fallow. There is no mention of a remission. Here, however, the theme of remission is expounded..
After a third year (Deuteronomy 14:28) there is talk here of a seventh year, which in Deuteronomy 15:9 is called “the year of the remission”. In that year, a remission must be granted. Seven years indicates a completeness. Spiritually applied, this can be seen in the result of the work of the gifts given by the Lord Jesus to His body, the church. They are given to build up, so that the whole can come to full maturity (Ephesians 4:12-13).
Levitical service must be aimed at the spiritual maturity of believers. Then these believers have reached the seventh year, they have become fathers in Christ (1 John 2:13-14). The seventh year is characterized by rest. We see this with the fathers in Christ: they have found everything in Christ, He is everything for them.
This chapter deals with the resting of debts. In the seventh year, debt is written off. Anxious thoughts concerning creditors are banished. If we are treated unfairly, the other has a debt to us. Someone who has let his flesh working against us has a debt to us. It may be that this debt is never repaid. It is no good with such debtors, they have to make up for it. But this chapter, however, is about the creditor as someone who has reached the seventh year. He is in the year of remission.
Do we leave debt for what it is and don’t we stand up for our right, and demand back what we have lent? Those who stand up for their rights are actually poor brothers and sisters, they do not know what it is to live in the ‘seventh year’. When we insist on our rights in this way, we have learned little from the Lord Jesus. He was rich and became poor for our sake (2 Corinthians 8:9).
Sons of God are like God: they are joyful givers following the God Who gave an indescribable Gift (2 Corinthians 9:15). We can learn from the parable of the two debtors, one with a large debt and one with a small debt (Matthew 18:21-35). When we demand that a small debt be paid to us, we forget that we have been forgiven a huge debt that we could never pay. The standard to which we as Christians should forgive is God and not ourselves. We must learn to forgive as God has forgiven us in Christ (Ephesians 4:32; Colossians 3:13; cf. Matthew 6:12).
Difficulties in religious communities rarely arise due to really principle matters. It is often a collision of characters, which leads to debts. When a seventh year arrives, what a relief that can give. We don’t dwell enough on the fact that we are a wealthy people, blessed with all spiritual blessings. We are wealthy sons of God. Those who have this awareness are capable of leaving debt to rest. That does not, as has already been said, take away the debtor’s responsibility, but the accountability of the debtor is not the crux of the matter here.
It is “the LORD’s remission” (Deuteronomy 15:2). We will only be able not to claim our debts if we keep the Lord Jesus in view. That brings His blessing with it. It is as it were declaring guilt with Him. He always reimburses what is remitted for His sake. Remission does not make one poorer, but richer: God promises His blessing (Deuteronomy 15:4) and does not fail that promise (Deuteronomy 15:6). As a result of this, the people will be able to distribute blessings in a wider circle. Loaning places us in a position of liberty and authority.
Israel has been given the opportunity to become the richest and most prosperous people on earth. This prosperity cannot be achieved by technological efforts, but by obedience to what God has said. They have even been promised world domination through which they will have a pivotal position for all peoples to experience abundant blessing.
Deuteronomy 22:28
The Year of Remission
The first two ordinances – Deuteronomy 15:1-11 and Deuteronomy 15:12-18 – connect with what has been said in the last verses of the previous chapter about distributing the tithes to the poor (Deuteronomy 14:28-29).
In Exodus and Leviticus, the sabbatical year is called the seventh year (Exodus 23:10-11; Leviticus 25:1-7). The only issue there is that the land must not be cultivated in the seventh year and must remain fallow. There is no mention of a remission. Here, however, the theme of remission is expounded..
After a third year (Deuteronomy 14:28) there is talk here of a seventh year, which in Deuteronomy 15:9 is called “the year of the remission”. In that year, a remission must be granted. Seven years indicates a completeness. Spiritually applied, this can be seen in the result of the work of the gifts given by the Lord Jesus to His body, the church. They are given to build up, so that the whole can come to full maturity (Ephesians 4:12-13).
Levitical service must be aimed at the spiritual maturity of believers. Then these believers have reached the seventh year, they have become fathers in Christ (1 John 2:13-14). The seventh year is characterized by rest. We see this with the fathers in Christ: they have found everything in Christ, He is everything for them.
This chapter deals with the resting of debts. In the seventh year, debt is written off. Anxious thoughts concerning creditors are banished. If we are treated unfairly, the other has a debt to us. Someone who has let his flesh working against us has a debt to us. It may be that this debt is never repaid. It is no good with such debtors, they have to make up for it. But this chapter, however, is about the creditor as someone who has reached the seventh year. He is in the year of remission.
Do we leave debt for what it is and don’t we stand up for our right, and demand back what we have lent? Those who stand up for their rights are actually poor brothers and sisters, they do not know what it is to live in the ‘seventh year’. When we insist on our rights in this way, we have learned little from the Lord Jesus. He was rich and became poor for our sake (2 Corinthians 8:9).
Sons of God are like God: they are joyful givers following the God Who gave an indescribable Gift (2 Corinthians 9:15). We can learn from the parable of the two debtors, one with a large debt and one with a small debt (Matthew 18:21-35). When we demand that a small debt be paid to us, we forget that we have been forgiven a huge debt that we could never pay. The standard to which we as Christians should forgive is God and not ourselves. We must learn to forgive as God has forgiven us in Christ (Ephesians 4:32; Colossians 3:13; cf. Matthew 6:12).
Difficulties in religious communities rarely arise due to really principle matters. It is often a collision of characters, which leads to debts. When a seventh year arrives, what a relief that can give. We don’t dwell enough on the fact that we are a wealthy people, blessed with all spiritual blessings. We are wealthy sons of God. Those who have this awareness are capable of leaving debt to rest. That does not, as has already been said, take away the debtor’s responsibility, but the accountability of the debtor is not the crux of the matter here.
It is “the LORD’s remission” (Deuteronomy 15:2). We will only be able not to claim our debts if we keep the Lord Jesus in view. That brings His blessing with it. It is as it were declaring guilt with Him. He always reimburses what is remitted for His sake. Remission does not make one poorer, but richer: God promises His blessing (Deuteronomy 15:4) and does not fail that promise (Deuteronomy 15:6). As a result of this, the people will be able to distribute blessings in a wider circle. Loaning places us in a position of liberty and authority.
Israel has been given the opportunity to become the richest and most prosperous people on earth. This prosperity cannot be achieved by technological efforts, but by obedience to what God has said. They have even been promised world domination through which they will have a pivotal position for all peoples to experience abundant blessing.
Deuteronomy 22:29
The Year of Remission
The first two ordinances – Deuteronomy 15:1-11 and Deuteronomy 15:12-18 – connect with what has been said in the last verses of the previous chapter about distributing the tithes to the poor (Deuteronomy 14:28-29).
In Exodus and Leviticus, the sabbatical year is called the seventh year (Exodus 23:10-11; Leviticus 25:1-7). The only issue there is that the land must not be cultivated in the seventh year and must remain fallow. There is no mention of a remission. Here, however, the theme of remission is expounded..
After a third year (Deuteronomy 14:28) there is talk here of a seventh year, which in Deuteronomy 15:9 is called “the year of the remission”. In that year, a remission must be granted. Seven years indicates a completeness. Spiritually applied, this can be seen in the result of the work of the gifts given by the Lord Jesus to His body, the church. They are given to build up, so that the whole can come to full maturity (Ephesians 4:12-13).
Levitical service must be aimed at the spiritual maturity of believers. Then these believers have reached the seventh year, they have become fathers in Christ (1 John 2:13-14). The seventh year is characterized by rest. We see this with the fathers in Christ: they have found everything in Christ, He is everything for them.
This chapter deals with the resting of debts. In the seventh year, debt is written off. Anxious thoughts concerning creditors are banished. If we are treated unfairly, the other has a debt to us. Someone who has let his flesh working against us has a debt to us. It may be that this debt is never repaid. It is no good with such debtors, they have to make up for it. But this chapter, however, is about the creditor as someone who has reached the seventh year. He is in the year of remission.
Do we leave debt for what it is and don’t we stand up for our right, and demand back what we have lent? Those who stand up for their rights are actually poor brothers and sisters, they do not know what it is to live in the ‘seventh year’. When we insist on our rights in this way, we have learned little from the Lord Jesus. He was rich and became poor for our sake (2 Corinthians 8:9).
Sons of God are like God: they are joyful givers following the God Who gave an indescribable Gift (2 Corinthians 9:15). We can learn from the parable of the two debtors, one with a large debt and one with a small debt (Matthew 18:21-35). When we demand that a small debt be paid to us, we forget that we have been forgiven a huge debt that we could never pay. The standard to which we as Christians should forgive is God and not ourselves. We must learn to forgive as God has forgiven us in Christ (Ephesians 4:32; Colossians 3:13; cf. Matthew 6:12).
Difficulties in religious communities rarely arise due to really principle matters. It is often a collision of characters, which leads to debts. When a seventh year arrives, what a relief that can give. We don’t dwell enough on the fact that we are a wealthy people, blessed with all spiritual blessings. We are wealthy sons of God. Those who have this awareness are capable of leaving debt to rest. That does not, as has already been said, take away the debtor’s responsibility, but the accountability of the debtor is not the crux of the matter here.
It is “the LORD’s remission” (Deuteronomy 15:2). We will only be able not to claim our debts if we keep the Lord Jesus in view. That brings His blessing with it. It is as it were declaring guilt with Him. He always reimburses what is remitted for His sake. Remission does not make one poorer, but richer: God promises His blessing (Deuteronomy 15:4) and does not fail that promise (Deuteronomy 15:6). As a result of this, the people will be able to distribute blessings in a wider circle. Loaning places us in a position of liberty and authority.
Israel has been given the opportunity to become the richest and most prosperous people on earth. This prosperity cannot be achieved by technological efforts, but by obedience to what God has said. They have even been promised world domination through which they will have a pivotal position for all peoples to experience abundant blessing.
Deuteronomy 22:30
Lend to the Poor
It is not about how the poor have become so poor, but it is about the attitude of the rich, to test their feelings of compassion and mercy. God expects us to open our hands freely and lend generously. In Christianity, as a whole, there is hardly any knowledge of heavenly blessings. God loves the joyful giver; we may pass on our riches which the Lord has given us. Rich Christians, that is, those who know their spiritual riches and live in them and live up to them, do not lend from others, but lend to others. Thus there will be equality (2 Corinthians 8:13-14).
Those who know their spiritual riches have as sinful a heart as those who do not know them. The arguments not to give come from a sinful heart (Deuteronomy 15:9). A hardened heart holds its hand closed. Excuses are sought to avoid the obligation to give to our poor brothers and sisters (cf. James 2:16). He who has a hardened heart shows that he does not trust the Lord in the promise of blessing which He has given.
When the rich man closes his heart (1 John 3:17), he charges sin upon himself, for which he will be called to account. The poor man shall call to the LORD when he has dealings with a man with a hardened heart. Calling to the Lord is to “draw near … to the throne of grace” (Hebrews 4:16). There is help. In Him the poor finds a Friend Who hears his cry and does not put to shame.
The thought that borrowing just before the seventh year is equal to giving away should not prevent one from generously meeting the needs of another. Loaning, or giving, must be done with understanding and insight into the situation in which the other person finds himself. The LORD does not give the instruction to lend, or give, at will, but “sufficient for his need [in] whatever he lacks” (Deuteronomy 15:8).
If rich Christians do not look after poor Christians and enjoy their wealth among themselves, they are acting unworthy of sonship. The Lord Jesus speaks about lending even to enemies (Luke 6:35). He makes it clear there that it is for sons to give and not to demand, thereby resembling their Father. They afford themselves the luxury of giving. Where demands are made, we are faced with poor believers.
Giving is God’s great feature. He wants us to follow Him in this as good sons who resemble their Father. We are encouraged to give with mildness and not reluctantly. “God loves a cheerful giver” (2 Corinthians 9:7). He who gives may count on His blessing, both materially and spiritually (Isaiah 58:10-11; Proverbs 3:10; Proverbs 28:27). Solomon may have thought of this word of Moses when he wrote down his proverb: “There is one who scatters, and [yet] increases all the more; And there is one who withholds what is justly due, [and yet it results] only in want” (Proverbs 11:24).
Deuteronomy 15:11 seems to contradict Deuteronomy 15:4. The contradiction is in appearance alone. In Deuteronomy 15:4 it is God’s intention, in which He gives the rich the responsibility to ensure that there will be no poor. In Deuteronomy 15:11 it is a prophecy from the all-knowing God Who knows that by unfaithfulness, or to try the rich, there will always be poor (cf. Mark 14:7).