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The fifth book in the Pentateuch in Hebrew, like the preceding books, it takes its name from its commencement, 'These be the words which Moses spake unto all Israel on this side Jordan in the wilderness,' The rabbinical text would have it as Sepher Debarim, the book of debarim, or the book of the words. The book is considered as the second law or Deuteronomion.
"According unto all that the Lord had given him in commandment unto them,"(De.1:3) we have in three discourses delivered by Moses shortly before his death, the second Law to which we shall come anon. Three discourses and three appendices, namely the Song of Moses (De.37:1-47) Blessings (De.33) His death and aftermath, are alike stapled together by the command number Three and it refers to the Son.
As Moses serving as the double for the Son we have the Sermon on the Mount in the Gospel of Matthew. Interestingly enough in the Lucan gospel the setting for the sermon is on the plains.( Luke 6:17)
(See entry under B-Beatitudes)
"When thou art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me." (De.17:14-15) The Spirit refers to the possibility of people of Israel opting for a king over them 'like as all the nations' that are about them. In such a case a second law is to be given to the future king. We see this fulfilled but in the manner Jesus avoided those who by force would make him a king ( John 6:15). It just goes on to show that the Law given by Moses was inadequate. In Jesus was the fulfilment of the Law. God had set a Day by decree for his Son (Ps.2:7) and he was content to abide by his Will.
What Moses intended with the second law, for their king as the history of Israel would show was like a kingdom built upon sand.
The fifth book in the Pentateuch in Hebrew, like the preceding books, it takes its name from its commencement, 'These be the words which Moses spake unto all Israel on this side Jordan in the wilderness,' The rabbinical text would have it as Sepher Debarim, the book of debarim, or the book of the words. The book is considered as the second law or Deuteronomion.
"According unto all that the Lord had given him in commandment unto them,"(De.1:3) we have in three discourses delivered by Moses shortly before his death, the second Law to which we shall come anon. Three discourses and three appendices, namely the Song of Moses (De.37:1-47) Blessings (De.33) His death and aftermath, are alike stapled together by the command number Three and it refers to the Son.
As Moses serving as the double for the Son we have the Sermon on the Mount in the Gospel of Matthew. Interestingly enough in the Lucan gospel the setting for the sermon is on the plains.( Luke 6:17)
(See entry under B-Beatitudes)
"When thou art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me." (De.17:14-15) The Spirit refers to the possibility of people of Israel opting for a king over them 'like as all the nations' that are about them. In such a case a second law is to be given to the future king. We see this fulfilled but in the manner Jesus avoided those who by force would make him a king ( John 6:15). It just goes on to show that the Law given by Moses was inadequate. In Jesus was the fulfilment of the Law. God had set a Day by decree for his Son (Ps.2:7) and he was content to abide by his Will.
What Moses intended with the second law, for their king as the history of Israel would show was like a kingdom built upon sand.
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