Date: Fri, 9 Dec 1994 09:53:22 CET
Reply-To: t.benschop@pobox.ruu.nl
Sender: Christian explanation of the Scriptures to Israel
From: Teus Benschop
Subject: Deuteronomy 5
Contents
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1. Introduction
2. Explanation
3. Questions
1. Introduction
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This is an issue of a continuous explanation of the Bible-book Dvarim,
that is Deuteronomy. If something is unclear in the explanation (they
are not easy), you are free to ask me. The Bible-text is taken from the
King James version.
Deuteronomy 5.
Title: Reminder on the giving of the Ten Commandments
Short contents:
Moshe speaks a foreword, and after that he repeats the Ten Commandments
of God. The nation is very frightened because of the hearing of God's
voice. Therefore they ask Moshe if they may not hear the voice of God
anymore. They asked if Moshe would speak to them. Moshe urges the people
to obedience.
2. Explanation
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1 And Moshe called all Israel, and said unto them, Hear, O Israel,
the statutes and judgments which I speak in your ears this day, that
ye may learn them, and keep, and do them.
Moshe presents the statutes. He also tells why he presents them. It is
so that they would learn and do them. Moshe does not want that the
statutes are learnt to speak only about them. No, the law must not be
only in the head. They have to learn the laws to keep them in the
practice, and to do them.
2 The LORD our God made a covenant with us in Chorev.
Here, Moshe calls the law a covenant. The nation is considered worthy to
be in a covenant not only with someone else, but with the holy God. This
honour should spur on the nation the more to maintain the commandments.
3 The LORD made not this covenant with our fathers, but with us, even
us, who are all of us here alive this day.
The nation is even privileged above the fathers. The fathers were
already obedient to God, without the covenant of Chorev. When the
fathers were already obedient, how much the more is the nation obliged
to obey. This privilege above the fathers must spur on the nation to
keep the commandments of God.
4 The LORD talked with you face to face in the mount out of the midst
of the fire,
The LORD talked face to face. This means that he spoke familiarly. The
nation did not need to doubt about the Giver of the commandments. It was
totally clear to them that God was the Giver. In this way, this verse
again is a spur to the keeping of the commandments.
5 (I stood between the LORD and you at that time, to shew you the
word of the LORD: for ye were afraid by reason of the fire, and went
not up into the mount;) saying,
Although Moshe had just said that the LORD spoke face to face to the
nation, here he adds something. For in reality Moshe was a mediator
between the nation and the LORD.
6 I am the LORD thy God, which brought thee out of the land of Egypt,
from the house of bondage.
This is the introduction to the law of the Ten Commandments. God
mentions three reasons, why the nation should keep His law. With the
words "I am the LORD", the LORD shows His authority on the nation. He is
the Creator, and Lord of all. God deserves obedience. The words "thy
God" point out that God is especially the God of the Israelites. They
must not be only spurred on by the authority of the LORD, but they must
also be pulled amiably by their own God. Further, God says that He has
delivered the nation out of the house of bondage of Egypt. This
benefaction shows the right, which God has on the nation.
7 Thou shalt have none other gods before me.
God commands that only He must be served. When one would have other
gods, this would be superstition. Therefore, God forbids all
superstition. The religion had to be and to stay purified from all the
human additions. The religion has always to be purified from the human
findings, which are stealing inwards. This needs much attention.
Although this is a prohibition to serve other gods, yet from this
results a command. Which command? To serve only God. That means that we
ought to rely only on Hem. Who relies on God will keep standing, but who
relies on something else will fall. Tanach teaches us this. "Some trust
in chariots, and some in horses: but we will remember the name of the
LORD our God. They are brought down and fallen: but we are risen, and
stand upright," Thilliem / Psalm 20:8,9. Here we see it. They, who
trusted in chariots and horses are fallen. But they, who rely on God,
keep standing upright.
8 Thou shalt not make thee any graven image, or any likeness of any
thing that is in heaven above, or that is in the earth beneath, or
that is in the waters beneath the earth:
In verse seven is commanded that only God may be served. In this verse
is said in which way God has to be served. Not on the way of the graven
image, or any likeness. This is not allowed, because God is spiritual.
Who would make an image of Him should change God's spirituality in
something corporally. This would bring great harm to God's majesty and
holiness. Therefore we persist that God is spiritual, and not can be put
for the eyes. Why are mentioned in this commandment the heaven, the
earth and the waters? This has a cause. Somebody, who walks in the
nature and looks on that, sees therein great beauty. This is good. Also,
Davied saw that beauty. "The heavens declare the glory of God; and the
firmament sheweth his handywork," Thilliem / Psalm 19:1. But it could
happen that the the man wil start worshipping the nature as a god. Or
that he wants to worship God in the nature. And that he gets stuck with
his minds in the nature, and not rises to God. It is this, which God
forbids in this verse. So we see that all nature-worshippers are
condemned here.
9 Thou shalt not bow down thyself unto them, nor serve them: for I
the LORD thy God am a jealous God, visiting the iniquity of the
fathers upon the children unto the third and fourth generation of
them that hate me,
God forbids the serving of the idols. Which reason does the LORD use
before this? In the first place He uses His authority. The LORD is a
jealous God. Then He uses a threat. He is a God, Who visits the iniquity
to the offspring unto the fourth generation. How is this now? Must the
children die because of the disobedience of the parents? No, that not,
because God does not punish the innocent. "The soul that sinneth, it
shall die. The son shall not bear the iniquity of the father, neither
shall the father bear the iniquity of the son: the righteousness of the
righteous shall be upon him, and the wickedness of the wicked shall be
upon him," Jchezkeel / Ezekiel 18:20. Here is meant something else. It
will be in general so, that the descendants of the wicked fathers also
will sin by themselves. Because the descendants themselves sin also,
they are punished for their own sins. Therefore, in the Hebrew text is
written: to thirds, and to the fourths, to them that hate Me. With this
is meant that God will only punish, when the third and the fourth
generation will hate Him.
10 And shewing mercy unto thousands of them that love me and keep my
commandments.
The LORD has insisted his commandments by His authority and by threat,
in the previous verse. In this verse, He adds important instigation. God
punished the inequity only to the fourth generation, but with His mercy
it is totally different. That is much greater. He shows mercy to
thousands of them that love Him. Here you see the great grace of God.
God is indebted nothing to the people; nevertheless, He promises them
great things. His mercies go about thousands. Attend that the people may
not rest on God's mercies, and meanwhile sin. No, His mercies are unto
thousands, who love Him and keep His commandments. Herein is something
remarkable. For who keeps God's commandments, he should deserve the
salvation. In fact there had to be written: And give pay to thousands
from them, who keep My commandments. But this is not written there. God
does not give pay to them, who keep His commandments and love Him, but
He is merciful to them. Hereof is clear the undeserved grace of God.
Even they, who love Him, have no claim on pay. They receive all things
in grace. Why not in pay? Because there is no man who can serve God as
it should be. There is nobody who not does sin. It is therefore, that we
must speak about mercy.
11 Thou shalt not take the name of Adonai thy God in vain: for Adonai
will not hold him guiltless that taketh his name in vain.
The Name of Adonai is very holy. Therefore, God's Name may not be used
in vain. This does not mean that God's Name must be kept silent, because
of fear of misuse. Tanach teaches us differently. Davied teaches in
short how one can use God's Name. "Bless Adonai, o my soul: and all that
is within me, bless his holy name," Thilliem / Psalm 103:1. Davied calls
the Name of God holy to a prevention against misuse. However, he does
not keep silent God's Name, but he praises Him. So we see that God's
Name may be used, but not in vain. In vain, that is useless. The Name of
God cannot be used for every little thing. That is in vain and useless.
Where it is suitable, there God's Name may be mentioned. But one forgets
too quickly not to profane God's Name. Therefore, God threatens the
transgressors with His punishment.
12 Keep the sabbath day to sanctify it, as Adonai thy God hath
commanded thee.
The intention of the Sabbath is that the believers this day specially
set apart for the service of God. That is meant by sanctifying. Here is
not commanded to serve God only on the Sabbath. For elsewhere is written
that one has to serve God all days. "Adonai was ready to save me:
therefore we will sing my songs to the stringed instruments all the days
of our life in the house of Adonai," Jeshajah / Isaiah 38:20. There is
no permission to do during the week as the lovers of the world do. Here
is commanded to keep the Sabbath specially. This day is dedicated, more
then the others days, to the sanctification of God's Name.
13 Six days thou shalt labour, and do all thy work:
You have six days for your work. Surely, this is not asked too much, to
specially dedicate only one day to God. Six days you shall do your work,
but on the seventh you shall do My work.
14 But the seventh day is the sabbath of Adonai thy God: in it thou
shalt not do any work, thou, nor thy son, nor thy daughter, nor thy
manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any
of thy cattle, nor thy stranger that is within thy gates; that thy
manservant and thy maidservant may rest as well as thou.
On the seventh day man shall not do any work. Then men may rest. What
does this mean? Does this mean that you may rest well, and nice do
nothing? Does the service of God consist therein, in idleness and
laziness? Many people would want that. Doing nothing in the name of the
service of God. God admonishes us not to do such a terrible thing. "If
thou turn away thy foot from the sabbath, from doing thy pleasure on my
holy day; and call the sabbath a delight, the holy of Adonai,
honourable; and shalt honour him, not doing thine own ways, nor finding
thine own pleasure, nor speaking thine own words", Jeshajah / Isaiah
58:13. In this text, we are admonished not to do our pleasure on God's
holy day, not to do our own ways, and not to speak a word of our desire,
on God's day. We have to call God's day a delight, so that Adonai will
be sanctified. That is the real goal of the Sabbath. Not doing our own
desire, but sanctifying the Name of God. From this we learn that we have
to deny totally our own pleasures. And that we totally dedicate
ourselves to the service of God. Only when our desires are denied, and
we devote ourselves to God, only then there is a matter of rest. Then
you are no longer persecuted by your own desires. Then both the body and
the spirit rest in God. That is why Jeshajah / Isaiah says, that we have
to "call the sabbath a delight, the holy of Adonai, honourable,"
Jeshajah / Isaiah 58:13. May we than totally not have physical rest? Is
there not a matter of servants and maidservants, who may rest? Truly.
And when they serve God on that day, entirely, after they have worked
hard during six days, than this is a blessed rest for them.
15 And remember that thou wast a servant in the land of Egypt, and
that Adonai thy God brought thee out thence through a mighty hand and
by a stretched out arm: therefore Adonai thy God commanded thee to
keep the sabbath day.
Adonai uses an instigation to keep the Sabbath. Adonai brought them out
of Egypt, and therefore they have to serve Him. So they do not keep the
Sabbath to deserve something with that. Here we see that we do not keep
God's commandments to deserve something by that. Who is saved by God, he
will keep God's commandments in thankfulness.
16 Honour thy father and thy mother, as Adonai thy God hath commanded
thee; that thy days may be prolonged, and that it may go well with
thee, in the land which Adonai thy God giveth thee.
The institution of the marriage is from God. Also the authority, which
is therein, has come from God. Now the man is commanded to honour his
father and mother. He has to obey them and show them all love. For that
is pleasant before God. Adonai spurs us on the more by promising that
our days will be prolonged, and that it will go well with us. By this
promises, God wants to make us the more willing that we obey our elders.
The authority comes from God. So who is disobedient to the authority, he
fights directly against God. Must you also obey wicked elders? Yes, as
far as they do not keep back their children from the other duties, which
are commanded by God. The obeying of God is more important than the
obeying of people.
17 Thou shalt not kill.
This forbids not only killing, but also all the illegal violence to
others. The foundation of this ban on killing is that the man is made in
the image of God "Whoso sheddeth man's blood, by man shall his blood be
shed: for in the image of God made he man," Bereshiet / Genesis 9:6. But
have you answered to God's law when you only abstain yourself from all
injustice? No, surely not. In the commandment, not only the illegal
killing is forbidden, but the contrary is commanded. You have to protect
your fellow man and do him good. This prohibition is not limited to the
deed only. It also forbids the considerations to murder. And wherewith
begin such considerations? They begin with hatred and envy against the
fellow man. See this in Kain, who killed Abel; in Achav who killed
Navot; in Esau. "And Esau hated Yaakov because of the blessing wherewith
his father blessed him: and Esau said in his heart: The days of mourning
for my father are at hand; then will I slay my brother Yaakov,"
Bereshiet / Genesis 27:41. There are more of such examples. And what
says the Psalm? "Cease from anger, and forsake wrath: fret not thyself
in any wise to do evil," Thilliem / Psalm 37:8. The Psalm says: Cease
from anger, which would lead to doing evil. In short, this commandment
forbids killing, forbids hatred and envy against the fellow man,
commands to do well to the fellow man and to protect him, and commands
to love him. They, who think to keep God's commandments, but do it only
in deeds, they are wrong. In reality they transgress the commandments in
their mind and words.
18 Neither shalt thou commit adultery.
Although only adultery is mentioned here, clearly everybody is urged to
all purity. It is not enough that you not transgress this commandment
with the deed. Also, unchaste lusts are forbidden. Iov / Job says of
this: "I made a covenant with mine eyes; why then should I think upon a
maid?" Iov / Job 31:1.
19 Neither shalt thou steal.
What does this command mean? It means that the right will be maintained
for everybody. Not only stealing is forbidden, but also all illegal
profit. Profit from the misfortune of others, profit by all kinds of
tricks. In this way Amos speaks of people, who not sanctify the Sabbath,
s"aying: When will the new moon be gone, that we may sell corn? and the
sabbath, that we may set forth wheat, making the ephah small, and the
shekel great, and falsifying the balances by deceit," Amos 8:5. It is
not enough to refrain from injustice. Above all it is necessary to treat
the fellow-men just, and to help them.
20 Neither shalt thou bear false witness against thy neighbour.
Here, Adonai takes care that the good name of the other is preserved.
Here, the false testifying before the court of justice is forbidden. But
also the secret lying, or gossiping together about others. God forbids
not only the lying, but with this He also commands all sincerity. Not
only the libelling is forbidden. But on the contrary the promoting of
the good name of others is commanded. We must also close our ears for
others, when they speak ill. The lying is the own work of Satan, as
appeared in the garden of Eden. For God said: "Of the tree of the
knowledge of good and evil, thou shalt not eat of it: for in the day
that thou eatest thereof thou shalt surely die," Bereshiet / Genesis
2:17. The serpent perverted this and lied, because "the serpent said
unto the woman, Ye shall not surely die," Bereshiet / Genesis 3:4. God
said: You will surely die. The serpent said: You shall not surely die.
Something results from this. There are people who boast on being
Avrahams descendants. But they do not his works. They lie and cheat, and
in this way they do the works of Satan. So they are descendants of
Satan, not of Avraham.
21 Neither shalt thou desire thy neighbour's wife, neither shalt thou
covet thy neighbour's house, his field, or his manservant, or his
maidservant, his ox, or his ass, or any thing that is thy
neighbour's.
The previous commandments, in which wicked deeds are forbidden, are in
the explanation always extended with wicked considerations and words. In
this commandment, Adonai does this also. This is necessary. It could
happen that someone hears: you shall not kill, neither shall you commit
adultery, neither shall you steal. And he would think that he has not
done anything of this, so he has done well. Therefore, in this
commandment, also all desire to do this is forbidden. From this is clear
that the law is spiritual. God, Who is a Spirit, must be served
spiritually. When one acts well in the appearance, not transgresses a
commandment, that is not enough. Also, the heart must be pure. "If I
regard iniquity in my heart, Adonai will not hear me," Thilliem / Psalm
66:18.
22 These words Adonai spake unto all your assembly in the mount out
of the midst of the fire, of the cloud, and of the thick darkness,
with a great voice: and he added no more. And he wrote them in two
tables of stone, and delivered them unto me.
Adonai has revealed Himself so clearly in the fire, the cloud and the
darkness, that there cannot be left any doubt about His Majesty. God
spoke these words, and He added no more. This means that the law of the
ten commandments is a complete guideline for us. It contains, in short,
the whole will of God about our life.
23 And it came to pass, when ye heard the voice out of the midst of
the darkness, (for the mountain did burn with fire,) that ye came
near unto me, even all the heads of your tribes, and your elders;
24 And ye said, Behold, Adonai our God hath shewed us his glory and
his greatness, and we have heard his voice out of the midst of the
fire: we have seen this day that God doth talk with man, and he
liveth.
Truly this is a great wonder. Having heard God and staying alive. Even
the hardest rocks tremble before Him, and the hills do not continue to
exist. "The mountains quake at him, and the hills melt, and the earth is
burned at his presence, yea, the world, and all that dwell therein,"
Nachum / Nahum 1:5. And this people, who were only flesh and dust,
stayed alive. Truly a great wonder.
25 Now therefore why should we die? for this great fire will consume
us: if we hear the voice of Adonai our God any more, then we shall
die.
This time the people kept alive, but who says that this will also happen
the next time? They do not dare to try this. They do not dear to listen
directly to God.
26 For who is there of all flesh, that hath heard the voice of the
living God speaking out of the midst of the fire, as we have, and
lived?
The flesh cannot exist before God, so weak is it. "The voice said, Cry.
And he said, What shall I cry? All flesh is grass, and all the
goodliness thereof is as the flower of the field. The grass withereth,
the flower fadeth: because the spirit of Adonai bloweth upon it: surely
the people is grass," Jeshajah / Isaiah 40:6,7.
27 Go thou near, and hear all that Adonai our God shall say: and
speak thou unto us all that Adonai our God shall speak unto thee; and
we will hear it, and do it.
Now they ask for a mediator between them and God. Moshe has to teach
them and to convey God's message to them. From this we learn that God
has appointed teachers to explain God's words to us. When Moshe commands
something to the nation, which answer give the people then? We will hear
it, and do it. Here, they promise to obey God.
28 And Adonai heard the voice of your words, when ye spake unto me;
and Adonai said unto me, I have heard the voice of the words of this
people, which they have spoken unto thee: they have well said all
that they have spoken.
Adonai approves the words of the people. They asked Moshe as mediator.
This is good. They promised to obey God. This also is good.
29 O that there were such an heart in them, that they would fear me,
and keep all my commandments always, that it might be well with them,
and with their children for ever!
Adonai approves it that the nation wants to obey Him. But He knows that
they will not do that. Therefore, He says: "O that there was such an
heart in them that they would fear me." When they would fear me, it
might always be well with them.
30 Go say to them, Get you into your tents again.
31 But as for thee, stand thou here by me, and I will speak unto thee
all the commandments, and the statutes, and the judgments, which thou
shalt teach them, that they may do them in the land which I give them
to possess it.
32 Ye shall observe to do therefore as Adonai your God hath commanded
you: ye shall not turn aside to the right hand or to the left.
33 Ye shall walk in all the ways which Adonai your God hath commanded
you, that ye may live, and that it may be well with you, and that ye
may prolong your days in the land which ye shall possess
"Moshe spurs on the nation to obey God. They have promised to obey. And
now they have to do it. They may not deviate. That is, they may not
serve God according to their own thoughts. But they must keep the
commandments. When they obey, it will go well with them.
In verse seven is forbidden to serve other gods. A god is something or
somebody whereon we rely. Observe Davied, who entirely relied on his
God. He says: "The God of my rock; in him will I trust: he is my shield,
and the horn of my salvation, my high tower, and my refuge, my saviour;
thou savest me from violence," Shmueel / Samuel B 22:3. All, whereon we
put our trust, outside God, that is idolatry. Many rely on their
insurance, for example. The whole house is insured. Now they are safe,
they think. But this is idolatry, and resists the command. Other rely
thereon, that they go to the synagogue each Sabbath. And without
trusting God. They do not look upon God but on the synagogue. Also this
is idolatry, though in a religious name. For all, whereon somebody
relies outside God, that harms Him. Others rely thereon, that they are
circumcised. They think that they now are children of Avraham. But they
have not the faith of Avraham. These people rely on their circumcision
but not on God. Many rely on their good behaviour. But they do not see,
that they sin against God each day. They lean on their good deeds
without looking for God. Also this is idolatry. In this way we commit
idolatry in our hearts in all kinds of ways. We do not see most of these
sins; also others see them not, but God does see them. "But Adonai said
unto Shmueel / Samuel: Look not on his countenance, or on the height of
his stature; because I have refused him: for Adonai seeth not as man
seeth; for man looketh on the outward appearance, but Adonai looketh on
the heart," Shmueel / Samuel A 16:7. Adonai looks on the heart, but the
man looks only on the outward appearance. Student, when you also see
idolatry in yourself, ask Adonai for pardon. Do not longer trust in your
own good behaviour. This cannot exist before God. But rely only on
Adonai.
In verse 21, the illegal desire is forbidden. Who goes free herein? Let
only speak our conscience. This desiring is not only about the great
things. Also, the smaller is desire. Someone, who always wants to live
nice and desirous, he wants to satisfy his lusts. The result is that he
does not worry about God anymore. What does Davied say about these
careless people? "Arise, O LORD, disappoint him, cast him down: deliver
my soul from the wicked, which is thy sword. From men which are thy
hand, O LORD, from men of the world, which have their portion in this
life, and whose belly thou fillest with thy hid treasure: they are full
of children, and leave the rest of their substance to their babes,"
Thilliem / Psalm 17:13,14. The sin has begun with desire. "And when the
woman saw that the tree was good for food, and that it was pleasant to
the eyes, and a tree to be desired to make one wise, she took of the
fruit thereof, and did eat, and gave also unto her husband with her; and
he did eat," Bereshiet / Genesis 3:6. This commandment warns us that we
not fulfil our own desires. But to seek above all that, what is
acceptable in the sight of God. "I delight to do thy will, O my God:
yea, thy law is within my heart," Thilliem / Psalm 40:8. Not my will has
to happen, but thy will, o God.
In this chapter we read that the fathers of then were very frightened of
the fire of God. That happened at the mountain Sinai. But what do we see
that has happened? When they stood at the mountain and saw the fire,
they were very frightened. A short time later however, they made the
golden calf. And later yet they constantly enraged Adonai by their
ungrateful grumbling in the desert. All people, who had sinned, are
knocked down in the desert. From this we learn that only the seeing of
God's holy law is not enough. We will keep transgressing, just like our
forefathers. The prophet Jesajah speaks about this. "The sinners in Zion
are afraid; fearfulness hath surprised the hypocrites. Who among us
shall dwell with the devouring fire? who among us shall dwell with
everlasting burnings?" Jeshajah / Isaiah 33:14. It is true that the
sinners and hypocrites were frightened, but they kept sinning and making
believe. Therefore, the law alone will not save us. We will not praise
God, because we have heard the law. Who hears the law, truly hears it in
his heart, he cannot do anything else than being frightened. For we are
not able to keep the law as it should be. No, the law will not make us
praising God. But the man, whose sins are forgiven, he will praise God.
The horror is past then, and he praises God. "Bless Adonai, O my soul,
and forget not all his benefits." "Who forgiveth all thine iniquities;
who healeth all thy diseases, "Thilliem / Psalm 103:2,3.
From this we learn some things. He, who hears the law for the first time
in his heart, he will become very frightened. He sees his
transgressions, and knows that the death sentence is spoken out about
that. But when Adonai redeems him from his sins, then he will praise
Him. Because of that redeeming, that man gets loving Adonai very much,
and he wants to walk in His law. In this loving of God, and in this
walking in His law, therein consist the salvation on earth. "Blessed is
the man that walketh not in the counsel of the ungodly, nor standeth in
the way of sinners, nor sitteth in the seat of the scornful. But his
delight is in the law of Adonai; and in his law doth he meditate day and
night," Thilliem / Psalm 1:1,2.
3. Questions
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If you want to gain more benefit from the explanation, you could
consider to answer the questions and do the tasks. You can send these to
the editor. He will look at it, and return them to you with his
comments.
Questions.
1 Read verse six. Which three arguments does Adonai use here, to spur
on the nation to keep His law?
2 Is idolatry only the having of images, or is idolatry still more?
3 Read verse nine. Will the children be punished because of the sins of
their elders? Why or why not?
4 Read verse nine and ten.
a. How far does God's punishment stretch?
b. How far does God's mercy stretch?
5 a. May we spend the Sabbath in idleness?
b. What does God want, that we do on the Sabbathday?
6 Does God forbid in the ten commandments only the sinful deeds, of
also the sinful thoughts and words?
7 a. What do the people promise in verse 27?
b. What does Adonai say from that in verse 29?
c. What does Moshe say from that in verse 32 and 33?
d. Can you keep God's commandments?
8 Mention some present idols, on which unfortunately many rely.
Tasks.
1 In verse 27 the nation promises to do all God's commandments. Seek
the same in Shemot / Exodus 19, Shemot / Exodus 24 en Jehoshua /
Joshua 1. Write down who promised, what was promised, and if the
promise is kept.
2 In verse 29 Adonai wished, to speak in a human way, that the nation
would fear Him. Seek the same in Thilliem / Psalm 81, Jeshajah /
Isaiah 48, Jechezkeel 18. Explain with all these texts, what would
have happened, when the nation had walked in God's commandments.
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Chr-Exp, a Christian explanation of the Tanach and the New Testament
Editor: Teus Benschop - t.benschop@pobox.ruu.nl
No copyrights on this publication - Translated by a Dutchman
Institution Practical Bible-education, the Netherlands
.
