Deuteronomy 16:18-17:20

Government regulations. Moses is anticipating a time where these regulations are going to be needed. These are general principles.

Appointment of Judges

What they were to do?

They were to appoint judges and officers in all your towns the Lord was giving them..

Judges role?

Judge righteously, not pervert justice. Which means to stop officials from learning about the facts of a case.

They can’t show partiality. Or accept bribes.

What bribes do?

Blinds the eyes of the wise and subverts the cause of the righteous.

(Subvert) Means to undermine the power and authority of an established system or institution.

Justice and only justice you shall follow, then comes a promise, that you may live and inherit the land that the Lord your God is giving you.

Cultic Prohibitions 16:21-17:1

Dont plant any tree as an Asheriah-Idol like a Canaanite God.

Do not set up a pillar…

Don’t sacrifice ox, or sheep with blemishes, any defect.

Investigations 2-7

How to handle investigations.

Verse 2 is unique because it talks about in transgressing his covenant. ( only times its used last this… But notice what it says… Gone and served other gods and worshiped them or the sun or moon or any host of heaven which I have forbidden.

If that happens… 4-7

Central Judiciary

A bigger trial....

One that needs a decision from God.

Final decision, if they did not agree they were put to death.

Role of the King

read…

God is a God of Order…

Deuteronomy Contemporary Significance

CONTEMPORARY RIGHTEOUSNESS. THE RELEVANCE of this text for our time is obvious. A nation that prides itself in its Judeo-Christian heritage should be known around the world for its commitment to “righteousness, only righteousness.” This commitment should characterize the way we stand for and administer justice in international courts. Whether our decisions are cast in the United Nations Security Council in New York or in the International Court of Justice in The Hague, Netherlands, by the standards of covenant righteousness, decisions must always be cast in the interests of others rather than self-interest.

But our recent history is marred by shameful support of regimes that oppress the poor and run roughshod over the rights of common citizens. This is obvious in the Middle East, where our insatiable thirst for oil rather than justice and righteousness has determined our friendships. The world will recognize us as a righteous nation and will recognize the righteousness of the laws by which we live (Deut. 6:8) when they see our willingness to abandon self-interest for the well-being of others.

This commitment should also characterize the way justice is administered in the courts of this land. Righteousness is not served by a system that expects defense attorneys to convince a jury to acquit the guilty or prosecuting attorneys to condemn the innocent by smooth arguments, evasion of evidence to the contrary, and looking for loopholes in the law. Nor is righteousness served when those with means are able to hire the most skillful legal defense team while the economically or ethnically marginalized are at the mercy of assigned lawyers who would rather be on the other side of the case. Nevertheless, we should not expect much of civil authority in a Constantinian world, where religious confessions and pious platitudes camouflage fundamental moral and social rot. In fact, we should probably be surprised when vestiges of concerns for righteousness surface.

Deuteronomy Contemporary Significance

Righteousness, only righteousness” as the watchword of the redeemed. But in Deuteronomy Moses was not preaching to Egyptians or Canaanites, or even Edomites—with whom Israel shared descent from Abraham, the friend of God. Moses was preaching to the redeemed, to those who claimed to be “sons of God,” a holy people, chosen and set apart as Yahweh’s special treasure for his praise, honor, and glory (Deut. 26:19). For this reason, the message of Deuteronomy 16:20–17:13 has particular relevance for the church. “Righteousness, only righteousness” should be the watchword of the redeemed, whether they serve individually as agents of light in a dark world or work together within the community of faith.

This will involve uncompromising personal and corporate commitment to the Lord alone, with no room left for other gods or aberrant forms of religious expression. And it will involve seriously disciplining those who stray from this course or encourage others to do so. But the pursuit of righteousness also demands vigilance in moral ethics, especially in the administration of the community. Even more than the state, leaders in the church must be both wise and righteous, refusing to be corrupted by favors from members or to be tempted to pervert “Your kingdom come” into “My kingdom come.” This text reminds us also that the responsibility for the pursuit and administration of righteousness should never be left in the hands of appointed officials. It is everyone’s business