Review & Intro:  In Chapter 24, We looked at purity in marriage and in sharing our lives with others, lending and not asking for things in return; taking care of the widows, the orphans, and the aliens among us.  In Chapter 25, we are reminded that justice is to be done fairly and we see in the New Testament to leave all judgment to God who knows the hearts of all men.  We are to take the log out of our own eye to see the speck in the eye of a brother.  We are to realize that the measure we use to judge others will be used against us.  Also, we see that Amalek attacked the Israelites when they were weak and frail at the back of the line, weary in battle.  We will see how we need to be aware of our enemy, the devil, who also takes advantage of our weakness.  Yet, we have a strong tower in the Lord for our refuge.  Amen.

Deuteronomy Chapter 25 - Observation Questions

1.  When there was a dispute between men, they took it to court, and the judge decided who was righteous and who was wicked.  In the condemnation of the wicked, what was the limit of stripes he could receive according to the guilt of his crime? vs.1-3  39

2.  This is the verse that causes people to believe that Jesus received 39 stripes before He went to the cross.  He was not flogged by the Jews, however, but the Romans, so no one knows for sure if they stopped at 39.  The apostle Paul tells that he had been beaten 40 minus 1 at least 5 times in his life as a minister of the Gospel which was the crime they beat him for.  Comment on the verse below:

• 2 Corinthians 11:24 -  Forty stripes save one - The word "stripes" does not occur in the original, but is necessarily understood. The Law of Moses Deuteronomy 25:3 expressly limited the number of stripes that might be inflicted to 40. In no case might this number be exceeded. This was a humane provision, and one that was not found among the pagan, who inflicted any number of blows at discretion. Unhappily it is not observed among professedly Christian nations where the practice of whipping prevails, and particularly in slave countries, where the master inflicts any number of blows at his pleasure. In practice among the Hebrews, the number of blows inflicted was in fact limited to 39, lest by any accident in counting, the criminal should receive more than the number prescribed in the Law. There was another reason still for limiting it to 39. 

3.  Back to Deuteronomy 25.  When should an ox not be muzzled? vs. 4 while to  is  treeding out grain

4.  This may seem to have no application to our lives, but the verse is quoted twice in the New Testament in reference to giving so that our ministers do not have to stop their work for the Gospel's sake to make money for themselves.  Comment on the verses below:

• 1 Corinthians 9:9-11 - It is very natural, and very reasonable, for ministers to expect a livelihood out of their labours. 2. He argues it out of the Jewish law: Say I these things as a man? Or saith not the law the same also? v. 8. Is this merely a dictate of common reason and according to common usage only? No, it is also consonant to the old law. God had therein ordered that the ox should not be muzzled while he was treading out the corn, nor hindered from eating while he was preparing the corn for man's use, and treading it out of the ear. But this law was not chiefly given out of God's regard to oxen, or concern for them, but to teach mankind that all due encouragement should be given to those who are employed by us, or labouring for our good-that the labourers should taste of the fruit of their labours. Those who plough should plough in hope; and those who thresh in hope should be partakers of their hope, v. 10. The law saith this about oxen for our sakes. Note, Those that lay themselves out to do our souls good should not have their mouths muzzled, but have food provided for them. 3. He argues from common equity: If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? What they had sown was much better than they expected to reap. They had taught them the way to eternal life, and laboured heartily to put them in possession of it. It was no great matter, surely, while they were giving themselves up to this work, to expect a support of their own temporal life. They had been instruments of conveying to them the greater spiritual blessings; and had they no claim to as great a share in their carnal things as was necessary to subsist them? Note, Those who enjoy spiritual benefits by the ministry of the word should not grudge a maintenance to such as are employed in this work. If they have received a real benefit, one would think they could not grudge them this. What, get so much good by them, and yet grudge to do so little good to them! Is this grateful or equitable? 4. He argues from the maintenance they afforded others: "If others are partakers of this power over you, are not we rather? You allow others this maintenance, and confess their claim just; but who has so just a claim as I from the church of Corinth? Who has given greater evidence of the apostolic mission? Who had laboured so much for your good, or done like service among you?" Note, Ministers should be valued and provided for according to their worth. "Nevertheless," says the apostle, "we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. We have not insisted on our right, but have rather been in straits to serve the interests of the gospel, and promote the salvation of souls." He renounced his right, rather than by claiming it he would hinder his success. He denied himself, for fear of giving offence; but asserted his right lest his self-denial should prove prejudicial to the ministry. Note, He is likely to plead most effectually for the rights of others who shows a generous disregard to his own. It is plain, in this case, that justice, and not self-love, is the principle by which he is actuated. 5. He argues from the old Jewish establishment: "Do you not know that those who minister about holy things live of the things of the temple, and those who wait at the altar are partakers with the altar? v. 13. And, if the Jewish priesthood was maintained out of the holy things that were then offered, shall not Christ's ministers have a maintenance out of their ministry? Is there not as much reason that we should be maintained as they?" He asserts it to be the institution of Christ.
• 1 Corinthians 9:14 -: "Even so hath the Lord ordained that those who preach the gospel should live of the gospel have a right to a maintenance, though not bound to demand it, and insist upon it." It is the people's duty to maintain their minister, by Christ's appointment, though it be not a duty bound on every minister to call for or accept it. He may waive his right, as Paul did, without being a sinner; but those transgress an appointment of Christ who deny or withhold it. Those who preach the gospel have a right to live by it; and those who attend on their ministry, and yet take no thought about their subsistence, fail very much in their duty to Christ, and respect owing to them.live of the gospel.
• 1 Timothy 5:17-18 -

5.  Back to Deuteronomy 25.   If brothers lived on the same property and one of them died without a son, the wife of the deceased was not to remarry outside of the family. (vs.5) ... Who was suppose to marry her as a duty to his brother? vs. 5 The brother

6.  When the woman had her firstborn, it was to assume the name of the dead brother, so that is name would not be blotted out from Israel. (vs.6) .. What would the widow do if the brother refused to marry her and give her children for his brother's sake? vs. 7-10   Go to  the  town gete and tell the ealseiers there that  thfe brother was not willing to do as the Lord had commamanded and give  his brother offshring.

7.  What penalty would a wife pay for meddling in her husband's struggle with another if she dare touch the other man in the private place? vs.11,12 -  cut her hand off and  show her no pity

8.  What was the point about the weights and measures being the same? vs.13-16 - (vs.16) God  destest anyone  that is  not homest in their dealins and that  is still thfe same with us to day.  We are to always be honest with everyone about all things in or daily walk with God.

9.  In the New Testament, what are we told regarding the measurements we use when judging others? Comment on the following verses:

• Matthew 7:1-5 - The prohibition; Judge not. We must judge ourselves, and judge our own acts, but we must not judge our brother, not magisterially assume such an authority over others, as we allow not them over us: since our rule is, to be subject to one another. Be not many masters, Jam. 3:1. We must not sit in the judgment-seat, to make our word a law to every body. We must not judge our brother, that is, we must not speak evil of him, so it is explained, Jam. 4:11. We must not despise him, nor set him at nought, Rom. 14:10. We must not judge rashly, nor pass such a judgment upon our brother as has no ground, but is only the product of our own jealousy and ill nature. We must not make the worst of people, nor infer such invidious things from their words and actions as they will not bear. We must not judge uncharitably, unmercifully, nor with a spirit of revenge, and a desire to do mischief. We must not judge of a man's state by a single act, nor of what he is in himself by what he is to us, because in our own cause we are apt to be partial. We must not judge the hearts of others, nor their intentions, for it is God's prerogative to try the heart, and we must not step into his throne; nor must we judge of their eternal state, nor call them hypocrites, reprobates, and castaways; that is stretching beyond our line; what have we to do, thus to judge another man's servant? Counsel him, and help him, but do not judge him.
• Mark 4:24,25 -It concerns those who hear the word of the gospel, to mark what they hear, and to make a good use of it, because their weal or woe depends upon it; what he had said before he saith again, If any man have ears to hear, let him hear, v. 23. Let him give the gospel of Christ a fair hearing; but that is not enough, it is added (v. 24), Take heed what ye hear, and give a due regard to that which ye do hear; Consider what ye hear, so Dr. Hammond reads it. Note, What we hear, doth us no good, unless we consider it; those especially that are to teach others must themselves be very observant of the things of God; must take notice of the message they are to deliver, that they may be exact. We must likewise take heed what we hear, by proving all things, that we may hold fast that which is good. We must be cautious, and stand upon our guard, lest we be imposed upon. To enforce this caution, consider,
• Luke 6:31-38 -

10.  Back to Deuteronomy 25.  What did the Lord want the Israelites to remember about Amalek? vs. 17,18 -

11.  Where did Amalek attack Israel? vs. 18

12.  Who did they prey on? vs. 18

13.  What would Israel eventually do to Amalek? vs. 19

Note:  Amalek was a grandson of Esau. His descendants became the Amalekites, who attacked Israel at Rephidim in Exodus 17:8 ...They attacked the weak and weary people at the rear. Moses assigned Joshua to choose men for an army, while he stationed himself above the battle, holding his staff in the air. As long as his arms were in the air, Israel was winning the battle. But when his arms would begin to fall from exhaustion, the Amalekites would begin to have victory. And so Aaron and Hur helped hold his arms up, insuring victory. (Exodus 17:13-16) .... Moses built an altar and named it:  "The Lord is My Banner" (Jehovah Nissi) ...

Applications

14.  It is important that we judge people righteously and not with partiality, but in the New Testament, Jesus makes it clear to each one of us, that we should not judge at all but leave all judgment to the Lord who knows the motives of the hearts.  We can be misled by things we see and things we hear and we should not pass judgment on others.  If we do, it will return back to us, by the same standard of measure we have used.  How has this lesson altered your thinking about areas you may have been in judgment of? 

15.  Amalek attacked Israel from the rear where the stragglers who who were weak and faint.  Amalek is a picture of our spiritual enemy, the devil, who attacks us at our weakest points when we are tired and faint.  Comment on the verses about how the enemy takes advantage of our weaknesses, and then the verses of how the Lord will help us in our weaknesses when we turn to Him. 

• 2 Corinthians 2:11 -
• Ephesians 6:11 -
• Ephesians 4:27 -
• 1 Peter 5:8 -
• Revelation 12:10 -
• ********************
• Matthew 11:28 -
• Romans 8:34 -
• Romans 8:26 -
• Hebrews 4:12-16 -
• Hebrews 12:3 -
• Galatians 6:10 -
• 2 Thessalonians 3:13 -

16.  When the enemy attacks, where is your refuge and hiding place?  Where do you need to turn?

1. Psalm 7:1 -
2. Psalm 18:2 -
3. Psalm 18:10 -
4. Psalm 32:7 -
5. Psalm 46:1 -
6. Psalm 61:3 -

17.  Summarize this lesson and post a prayer if you would like.