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32 episodes with daniel block
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2 episodes with daniel block
2 episodes with daniel block
2 episodes with daniel block
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2 episodes with daniel block
Some time ago, we spoke with Daniel Block about volume 1 of his Deuteronomy commentary, Hearing the Gospel According to Moses. Tune in as we hear from Dan now about his second volume, on chapters 12-23 of Deuteronomy, which he characterizes as “Responding to the grace of the LORD with righteous living.” Daniel Block is the Gunther H. Knoedler Professor Emeritus of Old Testament at Wheaton College, and the author of numerous articles and papers, both scholarly and popular, and has written commentaries on Ezekiel, Judges, Ruth, and Deuteronomy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Some time ago, we spoke with Daniel Block about volume 1 of his Deuteronomy commentary, Hearing the Gospel According to Moses. Tune in as we hear from Dan now about his second volume, on chapters 12-23 of Deuteronomy, which he characterizes as “Responding to the grace of the LORD with righteous living.” Daniel Block is the Gunther H. Knoedler Professor Emeritus of Old Testament at Wheaton College, and the author of numerous articles and papers, both scholarly and popular, and has written commentaries on Ezekiel, Judges, Ruth, and Deuteronomy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies
Some time ago, we spoke with Daniel Block about volume 1 of his Deuteronomy commentary, Hearing the Gospel According to Moses. Tune in as we hear from Dan now about his second volume, on chapters 12-23 of Deuteronomy, which he characterizes as “Responding to the grace of the LORD with righteous living.” Daniel Block is the Gunther H. Knoedler Professor Emeritus of Old Testament at Wheaton College, and the author of numerous articles and papers, both scholarly and popular, and has written commentaries on Ezekiel, Judges, Ruth, and Deuteronomy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
Some time ago, we spoke with Daniel Block about volume 1 of his Deuteronomy commentary, Hearing the Gospel According to Moses. Tune in as we hear from Dan now about his second volume, on chapters 12-23 of Deuteronomy, which he characterizes as “Responding to the grace of the LORD with righteous living.” Daniel Block is the Gunther H. Knoedler Professor Emeritus of Old Testament at Wheaton College, and the author of numerous articles and papers, both scholarly and popular, and has written commentaries on Ezekiel, Judges, Ruth, and Deuteronomy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies
Some time ago, we spoke with Daniel Block about volume 1 of his Deuteronomy commentary, Hearing the Gospel According to Moses. Tune in as we hear from Dan now about his second volume, on chapters 12-23 of Deuteronomy, which he characterizes as “Responding to the grace of the LORD with righteous living.” Daniel Block is the Gunther H. Knoedler Professor Emeritus of Old Testament at Wheaton College, and the author of numerous articles and papers, both scholarly and popular, and has written commentaries on Ezekiel, Judges, Ruth, and Deuteronomy. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies
Are "the Don" & Bibi being less than forth-coming concerning "Debacle in the Desert Part VII"? As most of us now realize, war is the biggest racket of all! The primary purpose of the Banking Cartels is to fund all sides of every war right up until the grand finale, which the predator class is doing their darndest to bring about. Here's some food for thought that the legacy and controlled op networks may have missed. Is there a connection between Iran and ancient Atlantis? What was Persia's influence on early America, and did Zoroaster's Gathas serve as the basis for the Declaration of Independence? Does this current regime aim to swap Iran's true birthright of an enlightened libertarianism for an elitist controlled technocracy? Moshe Daniel Block returns for a part 2 discussion that we had with him on a prior and immensely popular Alfacast. Dr. Moshe, ND, VDP, HMC, VNMI, is a naturopathic doctor, author, and innovator in mind-body medicine who graduated from the Canadian College of Naturopathic Medicine in 2000. He created and teaches the Vis Dialogue, a transformative mind-body healing technique that has helped thousands achieve life-changing results, and offers a full certification program in Holistic Counseling (holistic-counseling.ca). Having overcome myasthenia gravis with the medicine he practices, Dr. Moshe also provides personal healing programs for chronic illness and emotional suffering (dr-moshe.com). While this episode may lean in a bit more on geopolitics, we'll conduct our analysis in typical Alfacast fashion through an Alchemical lens. For those new to our channel, "Alchemy" is the authentic Science-based method of inquiry grounded in pragmatic application. Fundamental to this occulted methodology is the principle of transmutation, and why Man was given the responsibility to wield this natural mechanism toward the third and final Golden Age. Rudolph Steiner's "The War of All Against All" and Ahriman's involvement will receive additional attention to lend extra depth to these current events rooted in bygone civilizations and the forces now bringing world chaos to its ultimate crescendo. Show links: https://dr-moshe.com/ Get tickets to the Homesteaders Jamboree in Concord, NC! Use code Winner50 to get $50 off your ticket. https://homesteadersunited.com/ Learn The True Nature Of Dis-Ease & How Our Bodies Actually Work: https://alfavedic.com/themyth/ Join Our Private Community And Join In The Discussion: https://alfavedic.com/join-us/ Follow our new YT channel: / @offgridelegance Start healing yourself and loved ones with ozone! https://alfavedic.com/ozone Get our favorite blue blocker glasses! https://alfavedic.com/raoptics Learn how to express your law and uphold your rights as one of mankind. https://alfavedic.com/lawformankind Alfa Vedic is an off-grid agriculture & health co-op focused on developing products, media & educational platforms for the betterment of our world. By using advanced scientific methods, cutting-edge technologies and tools derived from the knowledge of the world's greatest minds, the AV community aims to be a model for the future we all want to see. Our comprehensive line of health products and nutrition is available on our website. Most products are hand mixed and formulated right on our off grid farm including our Immortality Teas which we grow on site. Find them all at https://alfavedic.com Follow Alfa Vedic: https://linktr.ee/alfavedic Follow Mike Winner: https://linktr.ee/djmikewinner
The English words, “where there is no vision, the people perish,” would seem to commend the need of a good plan for a desired future, but the Hebrew sentence points in a different direction. Dr. Richard Schultz is the Blanchard Professor of Old Testament in Wheaton College Graduate School. In addition to other publications, he has authored Out of Context: How to Avoid Misinterpreting the Bible and The Search for Quotation: Verbal Parallels in the Prophets; he has co-edited with Daniel Block, Bind Up the Testimony: Explorations in the Genesis of the Book of Isaiah. Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/4e7CgVw M.A. in Biblical Exegesis: https://bit.ly/3HFTMnn
The choice for Israel is between quiet trust and anxious haste in an important prophetic passage. Prof. Schultz explains the background, Hebrew imagery, and the NT's interpretation of Isaiah 28:16. Dr. Richard Schultz is the Blanchard Professor of Old Testament in Wheaton College Graduate School. In addition to other publications, he has authored Out of Context: How to Avoid Misinterpreting the Bible and The Search for Quotation: Verbal Parallels in the Prophets; he has co-edited with Daniel Block, Bind Up the Testimony: Explorations in the Genesis of the Book of Isaiah. Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3EWIdHE M.A. in Biblical Exegesis: https://bit.ly/42Pce5h
In this transformative episode of Linda's Corner: Inspiration for a Better Life, we're joined by Dr. Moshe Daniel Block, a renowned author, naturopathic doctor, homeopathic master clinician, and creator of the Vis Dialogue—a groundbreaking mind-body healing technique. Dr. Block shares profound insights on a simple yet powerful truth: at our core, we are already okay.Together, we explore how our struggles often stem from the belief that we need something external—whether it's money, beauty, success, or approval—to feel complete. Dr. Block explains how embracing the reality of our inherent wholeness can dissolve many of life's challenges, freeing us to live with greater peace and fulfillment.If you've ever felt stuck chasing external validation or overwhelmed by life's demands, this conversation will offer clarity, inspiration, and practical tools for reconnecting with your authentic self. Get ready to embrace a new perspective and discover that you are enough—just as you are.Stay tuned for a powerful discussion on self-acceptance, inner peace, and the path to true healing.At the foundation, we are all okay https://holistic-counseling.ca/https://dr-moshe.com/Thank you for supporting Linda's Corner! Please take a moment to share this episode, subscribe to the podcast, and leave a rating and review. Visit the Linda's Corner website at lindascornerpodcast.com, and follow us on YouTube, Facebook, Instagram, and Pinterest @lindascornerpodcast.Discover free resources to increase happiness, build confidence, improve relationships, manage stress, and calm feelings of depression and anxiety at the Hope for Healing website: hopeforhealingfoundation.org.For a transformative experience in deep inner healing, visit healingbreathworkdetox.com—a digital platform offering life-changing results.Become the champion of your own story as you overcome life's challenges and unlock your full potential!
Hey everybody! In this episode, I spoke with Dr. Moshe Daniel Block. Moshe is a really interesting guy and is a Naturopathic doctor. We spoke about his background, naturopathic medicine, the mind-body connection, chronic illnesses, auto-immune conditions, the limits of the Western materialist medical model, the soul, alchemy, the mind and the power of belief systems in illness, Hermeticism and Truth, and many other topics. It was a joy to speak with Moshe and have him share in his holistic wisdom and I trust you all will gain much from this interview. As always, to support this podcast, check out Universe Within Podcast on Patreon. Enjoy!
In this episode, Dr. Moshe Daniel Block, a naturopathic doctor and innovator in holistic health, shares his journey from being a sick child to discovering the power of the mind-body connection in healing. He discusses his unique approach, the VIS Dialogue, which emphasises the importance of asking questions to uncover subconscious beliefs that contribute to illness. Dr. Block also explores the concept of electroculture in agriculture, the significance of flexibility in health, and the idea that chronic illness can serve as a catalyst for personal growth and spiritual evolution.TakeawaysDr. Block developed the VIS Dialogue, a counseling method that integrates mind-body medicine and psychology.Electroculture uses energy from the atmosphere to enhance agricultural growth.Personal experiences with illness can lead to a deeper understanding of health and healing.The mind and body are interconnected; mental beliefs can manifest as physical illness.Chronic illness often serves as a message for personal growth and self-reflection.Healing is not a linear process; individuals may experience ups and downs in their journey.Beliefs about perfection can hinder healing and contribute to illness.The VIS Dialogue focuses on asking questions to help clients uncover subconscious beliefs.Unconditional okayness is a key principle in achieving mental and emotional well-being.Daily practices like Kriya Yoga can help maintain a state of peace and acceptance.Time Stamps00:00 Introduction to Dr. Moshe Daniel Block03:00 Electroculture and Alchemy in Agriculture08:15 Personal Journey Overcoming Illness and Finding Purpose14:50 The Mind-Body Connection in Healing20:00 Chronic Illness as a Message for Growth28:00 The Role of Beliefs in Health and Healing33:00 Lessons from Personal Struggles and Compassion in Practice35:00 Navigating Parenthood and Personal Transformation40:00 The Power of Questions in Healing48:00 The Essence of Being Okay with What Is57:00 Daily Practices for Inner PeaceHow to contact Dr Moshe Daniel BlockVis Dialogue Training - Holistic Counseling Certification for Practitioners holistic-counseling.caSix month Health Program for anyone struggling with health issues, mental, emotional, and physical, chronic disease. https://dr-moshe.com/
Dr. Moshe Daniel Block, is a naturopathic doctor, author, and innovator in mind-body medicine. He was able to achieve spontaneous healing from an autoimmune disease which influenced the Vis Dialogue method, a transformative mind-body healing technique that has helped thousands achieve life-changing results.Chapters00:00 The Garden of Healing: A Metaphor for Health02:47 Understanding Symptoms: Messages from the Body04:42 Dr. Moshe's Journey: From Illness to Healing13:14 Critique of Modern Medicine: A Call for Change15:10 Functional vs. Holistic Medicine: A Deeper Look20:11 The Privilege of Illness: A Shift in Consciousness23:31 Preventing Chronic Disease: A Cultural Shift26:23 Emotions as Vital Energy: The Power of Feelings31:19 The Kingdom of Heaven: Inner Healing and Divine State33:50 The Nature of Is-ness and Self-Awareness36:00 Belief Systems and Their Impact on Well-Being39:06 Healing from Trauma: Understanding the Root Causes43:09 The Role of Control and Forgiveness in Healing49:03 The Addiction to Thinking and the Power of Stillness55:04 Transhumanism and the Denial of Our Divine Nature01:05:22 The Impact of Food on Health01:11:19 The Spiritual Warfare of Good and Evil01:19:41 Discernment in a Conflicted World01:25:30 Facilitating Personal Growth and HealingDr. Mosche Daniel Block WebsiteCertification Program RADICALLY GENUINE PODCASTDr. Roger McFillin / Radically Genuine WebsiteYouTube @RadicallyGenuineDr. Roger McFillin (@DrMcFillin) / XSubstack | Radically Genuine | Dr. Roger McFillinInstagram @radicallygenuineContact Radically GenuineConscious Clinician CollectivePLEASE SUPPORT OUR PARTNERS15% Off Pure Spectrum CBD (Code: RadicallyGenuine)10% off Lovetuner click here—-----------FREE DOWNLOAD! DISTRESS TOLERANCE SKILLS
Welcome to the SYNC Your Life podcast episode #311! On this podcast, we will be diving into all things women's hormones to help you learn how to live in alignment with your female physiology. Too many women are living with their check engine lights flashing. You know you feel “off” but no matter what you do, you can't seem to have the energy, or lose the weight, or feel your best. This podcast exists to shed light on the important topic of healthy hormones and cycle syncing, to help you gain maximum energy in your life. In today's episode, I interview Dr. Moshe Daniel Block. Dr. Moshe Daniel Block, a naturopathic doctor, author, and innovator in mind-body medicine who graduated from the Canadian College of Naturopathic Medicine in 2000. He created and teaches the Vis Dialogue, a transformative mind-body healing technique that has helped thousands achieve life-changing results, and offers a full certification program in Holistic Counseling (holistic-counseling.ca). Having overcome myasthenia gravis with the medicine he practices, Dr. Moshe also provides personal healing programs for chronic illness and emotional suffering (dr-moshe.com). To learn more about the SYNC™ course and fitness program, click here. To learn more about virtual consults with our resident hormone health doctor, click here. If you feel like something is “off” with your hormones, check out the FREE hormone imbalance quiz at sync.jennyswisher.com. To learn more about Hugh & Grace and my favorite 3rd party tested endocrine disruption free products, including skin care, home care, and detox support, click here. To learn more about the SYNC and Hugh & Grace dual income opportunity, click here. Let's be friends outside of the podcast! Send me a message or schedule a call so I can get to know you better. You can reach out at https://jennyswisher.com/contact-2/. Enjoy the show! Episode Webpage: jennyswisher.com/podcast
DR. MOSHE DANIEL BLOCK, ND, VDP, HMC, VNMI, is a highly accomplished naturopathic doctor, author, and pioneer in mind-body healing. Dr. Moshe's innovative Vis Dialogue approach has evolved over his 25 years in practice, achieving transformative outcomes for thousands of patients. He began training practitioners in this technique in 2012, creating a full certification program for Holistic Counseling (VDP) to extend his approach to more healthcare providers. Having personally overcome myasthenia gravis, a rare autoimmune disorder, using naturopathic principles, Dr. Moshe offers one-on-one healing programs aimed at helping patients navigate chronic illnesses and personal suffering by finding the "Kingdom in You" His work continues to make an impact in the fields of naturopathic and holistic medicine, offering a unique blend of traditional and modern healing philosophies. He received his Naturopathic Doctor (ND) degree from the Canadian College of Naturopathic Medicine in 2000 and later completed the Homeopathic Master Clinician (HMC) course under the tutelage of Louis Klein in 2003. He became a Vitalist of the Naturopathic Medicine Institute (VNMI) in 2018. As an advocate for a philosophical approach to healing, Dr. Moshe authored "The Revolution of Naturopathic Medicine: Remaining True to Our Philosophy" in 2004, exploring the foundations of naturopathic practice. He later published "Holistic Counseling – Introducing the Vis Dialogue" in 2016, which introduces his unique method, the Vis Dialogue, a holistic counseling technique uniting mind-body medicine and psychology. He also published the book titled “The Letting Go of Free Will” in 2004, it is about the healing ancient belief systems inherited through Torah. www.dr-moshe.com www.holistic-counseling.ca BOOK: Holistic Counseling on Amazon: https://www.amazon.com/Holistic-Counseling-Introducing-Breakthrough-Psychology/dp/1785352091
"Joe", an inventor from down under, and innovator of the Joe Cell was/is a very special individual who was divinely inspired to build devices (cells) to experiment with water. Most noted was his "cell" integrated with the Internal Combustion Engine in which he introduced a new energy concept to generate power. Joe admonished that his inventions could not be understood within the context of conventional Atomic theory, and also required a knowledge of water as a conduit for informational fields. This, of course, challenged the sacred cows of "science", but also revealed God's elegant design that can be applied for the production of renewable energy, water purification systems, and even the healing of human biology. "We just haven't figured out how God works!" ~ Joe Moshe Daniel Block joins this Alfacast for an in-depth exploration of the science behind the Joe Cell, and to introduce our audience to his own technology as a further evolution of the original Joe Cell. Dr. Moshe Daniel Block, ND, VDP, HMC, VNMI, is a naturopathic doctor, author, and innovator in mind-body medicine who graduated from the Canadian College of Naturopathic Medicine in 2000. He created andteaches the Vis Dialogue, a transformative mind-body healing technique that has helped thousands achieve life-changing results, and offers a full certification program in Holistic Counseling (holistic-counseling.ca). Having overcome myasthenia gravis with the medicine he practices, Dr. Moshe also provides personal healing programs for chronic illness and emotional suffering (dr-moshe.com). Our discussion on Joe Cell science will necessarily take us down a few esoteric rabbit holes including Russellian science, Steiner anthroposophical concepts with a bit of Alchemical perspective to round out the mix. These seemingly diverse topics will figure prominently into the reality of "free energy" and the cessation of archaic one-way explosion technologies. Show links: https://dr-moshe.com/ https://holistic-counseling.ca/ Join Mike at Anarchapulco Feb 17 - 21 https://anarchapulco.com Use code alfavedic for 10% off! Learn The True Nature Of Dis-Ease & How Our Bodies Actually Work: https://alfavedic.com/themyth/ Join Our Private Community And Join In The Discussion: https://alfavedic.com/join-us/ Follow our new YT channel: / @offgridelegance Get our favorite blue blocker glasses! https://alfavedic.com/raoptics Learn how to express your law and uphold your rights as one of mankind. https://alfavedic.com/lawformankind Alfa Vedic is an off-grid agriculture & health co-op focused on developing products, media & educational platforms for the betterment of our world. By using advanced scientific methods, cutting-edge technologies and tools derived from the knowledge of the world's greatest minds, the AV community aims to be a model for the future we all want to see. Our comprehensive line of health products and nutrition is available on our website. Most products are hand mixed and formulated right on our off grid farm including our Immortality Teas which we grow on site. Find them all at https://alfavedic.com Follow Alfa Vedic: https://linktr.ee/alfavedic Follow Mike Winner: https://linktr.ee/djmikewinner
Struggling to break through a challenge or blockage or maybe limiting beliefs? Today I welcome Dr Moshe where we talk about taking a holistic approach for self esteem. You can find more from Dr Moshe here: https://dr-moshe.com/ Anyone looking to take a certification into this work can find more here: holistic-counseling.ca
Could releasing false beliefs be the missing link in recovering from chronic illness? Dr. Moshe Daniel Block, a naturopathic doctor, author, and innovator in mind-body healing, shares his inspiring journey of overcoming autoimmune disease and helping others transform their health. Through a unique blend of philosophy, naturopathic medicine, and introspection, Dr. Block explores how self-awareness and the mind-body connection can pave the way to true wellness. In this episode, you'll discover: The surprising role of false beliefs in chronic illness and recovery. The powerful link between “I am not enough” and chronic illness. Practical applications of holistic counseling and the VIS Dialogue for healing. How ancient philosophies, like the Torah, inform modern wellness practices. Dr. Block's approach offers profound insights into the roots of illness and a roadmap for healing. Are you ready to explore your own journey toward health and self-discovery? Learn more about Dr. Moshe Daniel Block's work and philosophy here. Episode also available on Apple Podcasts: https://apple.co/38oMlMr
Dr. Moshe Daniel Block, ND, VDP, HMC, VNMI, is a naturopathic doctor, author, and innovator in mind-body medicine who graduated from the Canadian College of Naturopathic Medicine in 2000. He created and teaches the Vis Dialogue, a transformative mind-body healing technique that has helped thousands achieve life-changing results, and offers a full certification program in Holistic Counseling. Having overcome myasthenia gravis with the medicine he practices, Dr. Moshe also provides personal healing programs for chronic illness and emotional suffering.Topics covered in this episode:Alchemy and Its Modern RelevanceIntegration of Spiritual and MaterialHomeopathy as Transformative HealthcarePower of Thoughts in HealthTeaching Emotional Resilience Immortality and True Human NatureEnd of Illness Through AlchemySuffering, Ignorance, and EnlightenmentHolistic Counseling for PractitionersTo learn more about Dr. Moshe Daniel Block and his work, head over to www.holistic-counseling.ca and www.dr-moshe.com IG @moshedaniel_nd__________________________________________________________We hope you enjoyed this episode. If you would like to be a supporter of the show, head to www.lindseyelmore.com/supporter Your contribution helps us to bring the best guests into our interview chair. Thank you for listening. Come check us out at www.spreaker.com/show/the-lindsey-elmore-showBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-lindsey-elmore-show--5952903/support.
Dr. Jannine Krause interviews Dr. Moshe Daniel Block, a naturopathic doctor, homeopath, and author who overcame the autoimmune condition myasthenia gravis. This experience inspired him to create the Vis Dialogue, a holistic counseling method that blends body-mind medicine and psychology to uncover the root causes of illness. Dr. Moshe shares insights on the powerful role of the mind in health and illness, the importance of addressing subconscious beliefs, and how naturopathic medicine's principles can empower healing. Learn why symptoms shouldn't be suppressed, how belief systems influence health outcomes, and why reconnecting with the body's innate healing power is crucial. What You'll Learn Why suppressing symptoms strengthens chronic illness. How subconscious thought patterns contribute to autoimmune conditions. The significance of “The Vis”—the body's innate healing power—in naturopathic medicine. Why homeopathy is a valuable tool for chronic illnesses. How to empower your healing journey by deciding your health outcome rather than holding onto a prognosis. The Vis Dialogue: A method for identifying and addressing subconscious beliefs impacting health. Key Highlights Symptoms as Messages: Instead of suppressing symptoms, view them as signals pointing to unresolved issues in your thinking and beliefs. Mind-Body Connection: The root of many chronic illnesses lies in subconscious mental-emotional patterns. Healing Power of Nature: Reconnecting with the philosophy of naturopathic medicine and trusting the body's innate ability to heal. Empowerment in Healing: Understanding the power of belief systems and taking charge of your health outcomes. Dr. Moshe's Journey: Overcoming myasthenia gravis using a mind-body approach and developing the Vis Dialogue to guide others on their healing journeys. About Dr. Moshe Daniel Block Education & Training: Graduated from the Canadian College of Naturopathic Medicine (2000). Completed the Homeopathic Master Clinician course (2003). Books: The Revolution of Naturopathic Medicine: Remaining True to Our Philosophy (2004). Holistic Counseling – Introducing the Vis Dialogue (2016). Professional Focus: Helping patients uncover and address the root causes of illness through holistic, mind-body approaches. Resources Mentioned Books by Dr. Moshe: The Revolution of Naturopathic Medicine Holistic Counseling – Introducing the Vis Dialogue Training Programs: 1-Year Certification in the Vis Dialogue: holistic-counseling.ca Connect with Dr. Moshe: Website: dr-moshe.com Individual consultations and further resources. Additional Resources: The Option Institute Exploring the power of belief systems. Quote from Dr. Moshe “Healing begins when we stop suppressing symptoms and start listening to the messages our mind and body are sending us. True transformation comes from uncovering and shifting the subconscious beliefs driving our health challenges.” Listen to this episode to discover how the mind plays a pivotal role in healing and how you can harness its power for your health!
What if the key to healing chronic illness lies in letting go of deeply held false beliefs? Dr. Moshe Daniel Block, a naturopathic doctor, author, and pioneer in mind-body healing, joins the podcast to share his transformative journey. From overcoming autoimmune disease to exploring the healing power of self-awareness and the mind-body connection, Dr. Block unveils profound insights into the roots of illness and the pathway to recovery. Dive into this conversation to uncover: The role of false beliefs in shaping illness and wellness. How understanding “I am not enough” impacts mental and physical health. Real-life applications of holistic counseling and the VIS Dialogue. The influence of ancient philosophies, including the Torah, on modern healing. Dr. Block's unique approach combines philosophy, naturopathic medicine, and deep introspection to help individuals achieve wellness. Ready to begin your healing journey? Learn more about Dr. Moshe Daniel Block and his work here. Upgrade Your Wallet Game with Ekster! Get the sleek, smart wallet you deserve—and save while you're at it! Use coupon code FINDINGGENIUS at checkout or shop now with this exclusive link: ekster.com?sca_ref=4822922.DtoeXHFUmQ5 Smarter, slimmer, better. Don't miss out! Episode also available on Apple Podcasts: http://apple.co/30PvU9C
Special Olympics Athlete Official Daniel Block sits down with Award-winning Podcaster Daniel Smrokowski to talk about his empowering story of Becoming a Sport Official with Special Olympics and overcoming challenges with autism. Tune in as Daniel Block talks about how he's grown from not just being a Special Olympics Athlete but showcases leadership skills beyond sports as a referee from local to national competitions. Donate Now: Support Our 2025 Giving Campaign Episode 746 ShowNotes & Links:
Naturopathic Doctor Moshe Daniel Block returns to InnerVerse to discuss a holistic approach to healing one of the most explosive triggers in the collective psyche of humanity: the question of Jewish influence in society. We dissect the currency of victimhood, pharmakos and the role of the scapegoat, the mythological effects of historical events, the generational reverberation of trauma from the age of catastrophe, and much more. In the Plus+ Extension, the conversation turns to the esoteric nature of the messiah, Steiner's Ahrimanic forces, the Christly trickster, the nature of God, good, and evil, the purpose of demonic forces, the problem with repressing negativity and "The Secret," Nephalim, Hermetic "half-truths," divine inspiration of scriptures, and receiving renewal from the eternal spring of being. Join InnerVerse Plus+ for exclusive extended episodes!https://www.patreon.com/posts/116756522https://youtu.be/CR8iy7coA2chttps://rokfin.com/stream/54783 GET TUNEDhttps://www.innerversepodcast.com/sound-healing EPISODE LINKShttps://dr-moshe.comOutro Music by Valloa - https://soundcloud.com/valloabeatshttps://www.innerversepodcast.com/season-10/dr-moshe-block SUPPORT INNERVERSETippecanoe Herbs - Use INNERVERSE code at checkout - https://tippecanoeherbs.com/Check out the Spirit Whirled series, narrated by Chance - https://www.innerversepodcast.com/audiobooksLotusWei Flower Essences - https://www.lotuswei.com/innerverseBuy from Clive de Carle with this link to support InnerVerse with your purchase - https://clivedecarle.ositracker.com/197164/11489InnerVerse Merch - https://www.innerversemerch.comThe Aquacure AC50 (Use "innerverse" as a coupon code for a discount) - https://eagle-research.com/product/ac50TT TELEGRAM LINKShttps://t.me/innerversepodcasthttps://t.me/innerversepodcastchat InnerVerse intro theme by Conspiracy Music Guru - https://www.conspiracymusicguru.com Hosted on Acast. See acast.com/privacy for more information.
“Ironically, in a world in which the individual makes himself the measure of all things, the individual eventually counts for nothing… By means of anonymity, the narrator has depicted a sinister world of alienation, denigration, and deconstruction.” -Judges & Ruth: New American Commentary by Daniel BlockIsrael's moral decay:- Broken families- Subjugation of others- Coldness toward others- Vile sexual abuse- Indifference- Manipulation/ deceit- Excessive retribution- Indiscriminate violence- Fixing sin with more sin
Enjoy this episode? Please share it with at least ONE friend who you think needs to hear it! In this episode, we sit down with Dr. Moshe Daniel Block, a naturopathic doctor, homeopath, and creator of the Vis Dialogue, a breakthrough mind-body healing technique. Dr. Block shares insights from his extensive experience in mind-body medicine, discussing themes of inner healing, spiritual philosophy, and the power of alchemical transformation. Topics Discussed: Healing Through Acceptance and Forgiveness: Dr. Block discusses how acceptance and forgiveness can be powerful tools for addressing inner wounds and fostering personal transformation. The Dwapara Age and Yugas: He shares his perspective on the current age of humanity, explaining why he believes we are in the Dwapara Age of the Hindu Yugas and what this means for consciousness and spiritual growth. The Vis Dialogue: A look into Dr. Block's unique mind-body medicine technique, developed over 25 years of practice, and how it helps individuals unlock their true potential. Steiner's Influence on Mind and Alchemy: Dr. Block explores the teachings of Rudolf Steiner and how they intersect with concepts of alchemy, self-discovery, and spiritual growth. The Kingdom In You: Insights into Dr. Block's personal journey overcoming myasthenia gravis and how it led him to discover the concept of the “Kingdom in You,” a philosophy that guides his healing work today. Alchemy as a Pathway to Self-Understanding: How the principles of alchemy can guide individuals toward deeper self-awareness and inner transformation. Mind-Body Connection in Healing Chronic Illness: Dr. Block shares how understanding the connection between mind and body can play a crucial role in addressing chronic illnesses. The Role of Spirituality in Naturopathic Medicine: Exploring how spiritual principles and holistic practices can be integrated into naturopathic approaches to promote overall well-being. About Dr. Moshe Daniel Block: Dr. Moshe Daniel Block, ND, VDP, HMC, VNMI, has dedicated over two decades to the fields of naturopathic medicine and holistic counseling. He is the author of The Revolution of Naturopathic Medicine and Holistic Counseling – Introducing the Vis Dialogue. Through his unique approach to healing, he has helped thousands of patients and trained practitioners worldwide. Learn more about his work and the "Kingdom in You" at findthekiy.com. Holistic Counseling Professional Certificate Program: https://holistic-counseling.ca/ Mind-Body 6 Month Holistic Counseling Program: https://l.bttr.to/oGiOa For $500 off these programs, use discount code: TWF500 The Way Forward podcast is sponsored by: BIOPTIMIZERS: Struggling with deep sleep? Magnesium deficiency might be the culprit. Try Magnesium Breakthrough with all 7 forms of magnesium for better rest. Use promo code ALEC10 at bioptimizers.com/alec for 10% off! ————————— Visit our online marketplace for discounts on a variety of the best holistic health brands and products: https://thewayfwrd.com/store/ For all of our links, and to watch or listen to The Way Forward on other platforms, visit: https://www.flowcode.com/page/thewayforward Join The Way Forward to connect with like minded men and women near you, businesses near you, and more! The best part? You pay whatever you want!: https://thewayfwrd.com/membership-sign-up/ Are you a natural health practitioner? Join our private, natural-health practitioner database here: https://thewayfwrd.com/directory-form/ ————————— *This material may not be published, broadcast, rewritten or redistributed in whole or in part without expressed written permission from The Way Forward, LLC. The purpose of this presentation is to convey information. It is not intended to diagnose, treat or cure a condition; nor is it to be considered medical or legal advice, opinion or recommendation. This information is presented in the spirit of service for all.* 0:00 - Mind, Alchemy, Steiner, & the Kingdom In You 0:38 - Introduction2:42 - Electroculture 14:46 - What Went Into Making the Pyramid? 20:59 - How the Moe-Joe Cell works 33:47 - Intentions Behind the Moe-Joe Cell 39:33 - Rudolf Steiner's Work, Influence & Alchemy 52:56 - Understanding of Higher Worlds 1:01:05 - Threshold of the Ego 1:12:11 - Mental Aspects of Autoimmune Healing 1:27:37 - Understanding the Foundation of Not Needing Anything Outside of Yourself 1:40:08 - Yugas of Medicine & Examples of Work 2:00:28 - Explanation of Demonic Entities 2:09:54 - True Way of Naturopathy 2:16:10 - Two Aspects of Blame 2:31:52 - Power of Genuine Forgiveness 2:46:03 - Reconciliation in the World 2:56:40 - Ownness of Reconciliation 3:08:35 - Government Actions & Perceptions 3:18:44 - Constant Finger Pointing Instead of Peace 3:28:44 - The Yugas and His Thoughts on the Dwapara Age 3:36:29 - Offerings and Closing Thoughts
“Train up a child in the way he should go” (KJV) is a popular proverb, but to understand what it means we have to understand what biblical proverbs are, and what key Hebrew words of this proverb likely intend. Dr. Richard Schultz is the Blanchard Professor of Old Testament in Wheaton College Graduate School. In addition to other publications, he has authored Out of Context: How to Avoid Misinterpreting the Bible and co-edited with Daniel Block, Bind Up the Testimony: Explorations in the Genesis of the Book of Isaiah. Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3VjzzqN M.A. in Biblical Exegesis: https://bit.ly/4ca9xgE
Samson has been judging Israel since his triumph over 1,000 Philistines with the jawbone of a donkey. Yet, his downfall arrives when he looks upon Delilah, another Philistine woman. Samson's lusts defeat him.Read along with the story. Today we're reading Judges 16.Thank you to our generous patrons who makes this show possible. The Bible Brief is listener-supported and brought to you by the Bible Literacy Foundation, dedicated to helping people like you learn the Bible. Looking for more? Check out our website at biblelit.org. Special thanks to Daniel Block's insights on this fascinating Bible story.Support the Show.Support the show: Tap here to become a monthly supporter!Review the show: Tap here!Want to go deeper?...Download the PRISM Bible App!iPhone: App Store LinkAndroid: Play Store LinkWebsite: biblelit.orgInstagram: @biblelitTwitter: @bible_litFacebook: @biblelitEmail the Show: biblebrief@biblelit.orgThis episode primarily uses the ESV Bible translation, but may also use CSB, NASB, and NKJV.Search Tags: bible, beginner, bible verse, god, verse of the day, prayer, jesus, bible study, scripture, learn, bible introduction, introduction, intro to the bible, introduction to the bible, beginner bible, bible overview, how to read the bible, what is the bible about, bible story, bible stories, what is the bible, bible study, walkthrough, bible walk...
In this episode Dr Andrew Ollerton is joined by Dr Daniel Block to look at Old Testament law and instruction. This episode's text is Deuteronomy Chapter 27 and the instruction to set up the stones on Mount Ebal, as Daniel demonstrates how even after 50 years of study the biblical text might still have surprises for us.Dr Daniel Block is Gunther Knoedler Professor Emeritus of Old Testament, Wheaton College. His scholarly work focuses on the books of Deuteronomy, Judges, Ruth, and Ezekiel. Dr Block studied for his DPhil at Liverpool University. He has written numerous scholarly articles and reference works and served as a senior translator for the New Living Translation. His books include The Gods of the Nations: Studies in Ancient Near Eastern Theology and The Gospel according to Moses: Theological and Ethical Reflections on the Book of Deuteronomy.Reading list:Covenant: The Framework of God's Plan for Redemption (Baker Academic, 2021)Daniel I. Block, "'What Do These Stones Mean?' The Riddle Of Deuteronomy 27," Journal of the Evangelical Theological Society 56.1 (March 2013): 17-41---This episode is a re-release from the Trusting the Bible podcast which was a collaboration between Tyndale House, Cambridge @Tyndale_House and the Bible Society @biblesociety in 2022.Edited by Tyndale House Music – Acoustic Happy Background used with a standard license from Adobe Stock.Support the Show.
As the number of spacecraft has skyrockets, so has the risk of collision. Morpheus Space, a space mobility startup, is looking to change the model around maneuvering satellites. CEO Daniel Block joins Morgan Brennan to break down the one-stop satellite services shop—and building a subscription model to do so.
For the renowned scholar, Dr. Daniel Block, Deuteronomy is the "Gospel according to Moses." Moses' farewell pastoral addresses call God's people to remember his grace in salvation, covenant relationship with him, and his revelation of a way of blessing in a lost world. Join us as we speak with Dan Block about his recent commentary on Deuteronomy. Daniel I. Block is the Gunther H. Knoedler Professor Emeritus of Old Testament at Wheaton College. He is the author of more than 120 scholarly papers and articles on biblical texts and topics. His latest books include Ruth: The King is Coming (ZECOT, 2015) and Covenant: The Framework of God's Grand Plan of Redemption (2021). Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
For the renowned scholar, Dr. Daniel Block, Deuteronomy is the "Gospel according to Moses." Moses' farewell pastoral addresses call God's people to remember his grace in salvation, covenant relationship with him, and his revelation of a way of blessing in a lost world. Join us as we speak with Dan Block about his recent commentary on Deuteronomy. Daniel I. Block is the Gunther H. Knoedler Professor Emeritus of Old Testament at Wheaton College. He is the author of more than 120 scholarly papers and articles on biblical texts and topics. His latest books include Ruth: The King is Coming (ZECOT, 2015) and Covenant: The Framework of God's Grand Plan of Redemption (2021). Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies
For the renowned scholar, Dr. Daniel Block, Deuteronomy is the "Gospel according to Moses." Moses' farewell pastoral addresses call God's people to remember his grace in salvation, covenant relationship with him, and his revelation of a way of blessing in a lost world. Join us as we speak with Dan Block about his recent commentary on Deuteronomy. Daniel I. Block is the Gunther H. Knoedler Professor Emeritus of Old Testament at Wheaton College. He is the author of more than 120 scholarly papers and articles on biblical texts and topics. His latest books include Ruth: The King is Coming (ZECOT, 2015) and Covenant: The Framework of God's Grand Plan of Redemption (2021). Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies
Read along with the story. Today we're reading Judges 16. Samson has been judging Israel since his triumph over 1,000 Philistines with the jawbone of a donkey. Yet, his downfall arrives when he looks upon Delilah, another Philistine woman. Samson's lusts defeat him.Thank you to our generous patrons who makes this show possible. The Bible Brief is listener-supported and brought to you by the Bible Literacy Foundation, dedicated to helping people like you learn the Bible. Looking for more? Check out our website at biblelit.org. Special thanks to Daniel Block's insights on this fascinating Bible story.Support the showSupport the show: Tap here to become a monthly supporter!Review the show: Tap here!Newsletter: BibleLit Newsletter Sign-UpWebsite: biblelit.orgInstagram: @biblelitTwitter: @bible_litFacebook: @biblelitEmail the Show: biblebrief@biblelit.orgSearch Tags: bible, beginner, bible verse, god, verse of the day, prayer, jesus, bible study, scripture, learn, bible introduction, introduction, intro to the bible, introduction to the bible, podcast, beginner bible, bible overview, how to read the bible, what is the bible about, bible story, bible stories, what is the bible, bible study, walkthrough, bible walkthrough, walk-through, bible basics for beginners, bible podcastCopywrite Bible Literacy Foundation 2023.
Jay Moore joins the show to give his reaction to an incredible weekend of golf, including Brooks Koepka's performance and Daniel Block's remarkable story, before discussing a new article on Tony White's 3-3-5 and what he thinks the 3-3-5 will end up looking like at Nebraska. Hail Varsity Radio is brought to you by Currency. An Exclusive Offer For Hail Varsity Radio Show Podcast Listeners! Get your subscription to Hail Varsity at a discount! Use Coupon Code: GBR A Hurrdat Media Production. Hurrdat Media is a digital media and commercial video production company based in Omaha, NE. Find more podcasts on the Hurrdat Media Network and learn more about our other services today on HurrdatMedia.com. Learn more about your ad choices. Visit megaphone.fm/adchoices
Introduction Moses, having delivered the song to the nation (Deut 32:1-43), now directs and encourages his audience to receive the message for themselves. If the people of Israel would accept the message, follow it, and teach it to their children, they would know blessing in the land of Canaan, to which they were about to enter and possess (Deut 32:44-47). God had placed before them everything they needed for a life of success and prosperity, both for them and their children, but they had to commit themselves to the Lord and follow His directives set forth in the Torah (Deut 11:26-28; 30:15-20). The last few verses of this chapter close out with God directing Moses to go up to Mount Nebo, where he will see the land of Canaan from a distance, and then die (Deut 32:48-52). Text In the opening of this pericope, Moses reiterates what he'd said at the beginning of the song (Deut 31:30), saying, “Then Moses came and spoke all the words of this song in the hearing of the people, he, with Joshua the son of Nun” (Deut 32:44). “When Moses had finished speaking all these words to all Israel, 46 he said to them, ‘Take to your heart all the words with which I am warning you today, which you shall command your sons to observe carefully, even all the words of this law'” (Deut 32:45-46). Moses, after speaking God's Word to all Israel, directs them to accept the revelation for themselves, saying, “Take to your heart all the words with which I am warning you today” (Deut 32:46a). The word take translates the Hebrew verb שׂוּם sum, which means to “put, set, place…deposit.”[1] The form of the verb is a Qal imperative, which means it's a command to be obeyed, as the believer intentionally deposits God's Word to their own heart (לֵבָב lebab). For the believer with positive volition, it means he/she is mentally focusing on something of importance and paying careful attention to it. And what Moses was telling his audience to pay careful attention to? Specifically, it's “all the words” he was communicating to them, adding the oft repeated reference to “all the words of this law” (Deut 32:46b; cf., Deut 17:19; 27:3, 8, 26; 28:58; 29:29; 31:12, 24). And after telling his audience that they are personally responsible to place God's Word into their own hearts, he gives them an added responsibility, saying, “you shall command your sons to observe carefully, even all the words of this law” (Deut 32:46b). According to Eugene Merrill, “Not only were his hearers to pledge themselves to its stipulations, but they were to command their descendants to do the same. Over and over again the people of Israel were reminded that the faith and commitment of any one generation were not sufficient for all the generations to come. Each must have its own time of covenant renewal (cf. Deut 4:9–10; 5:29; 6:2, 7; 11:19, 21; 12:25, 28; 30:19).”[2]Though the parents were directed to command their children to learn and observe God's directives, it was up to the children themselves to exercise their own volitions and accept God's Word and walk in it. The command from the parents to the children was the highest display of love for them, for to give them the Word of God was to give them the source of life and blessing, for “man does not live by bread alone, but lives by everything that proceeds out of the mouth of the Lord” (Deut 8:3). Moses drives the point further, saying, “For it is not an idle word for you; indeed it is your life. And by this word you will prolong your days in the land, which you are about to cross the Jordan to possess” (Deut 32:47; cf. Deut 4:40). Here we see repeated words that Moses has been stressing throughout the book (cf., Deut 6:24-25; 11:26-28; 30:15-20). As stated previously, the faith of one generation does not guarantee the faith of the next. Still, Moses was concerned about his generation, and instructed them to teach their children—which was a display of love for them—that they might continue in obedience to the Lord and know His blessings as well (See Deut 4:9-10; 5:29; 6:2, 7; 11:19, 21; 12:25, 28; 30:19). Concerning this passage, Peter Craigie states, “The law did not bind men in a straitjacket of legalism, but pointed toward that life which God purposed for them. In the law lay the secret of Israel's longevity and prosperity in the promised land which they were soon to possess.”[3] Prediction of Moses' Death In this closing section, the Lord spoke directly to Moses and directed him to ascend to Mount Nebo, where he would see the land of Canaan from a distance and then die. This discourse from God reiterates what Moses had said before about the Lord's punishment on him (see Deut 3:23-28; 31:2, 14). There are four commands given here to Moses: 1) go up to Mount Nebo (Deut 32:49a), 2) look at the land of Canaan (Deut 32:49b), 3) die on the mountain (Deut 32:50a), and 4) be gathered to your people (Deut 32:50b). The pericope opens, telling us, “The LORD spoke to Moses that very same day, saying, 49 ‘Go up to this mountain of the Abarim, Mount Nebo, which is in the land of Moab opposite Jericho, and look at the land of Canaan, which I am giving to the sons of Israel for a possession'” (Deut 32:48-49; cf., Num 27:12-14). The Abarim was a mountain range located in Moab, east of Canaan. According to Eugene Merrill, “The ‘Abarim Range' refers to the high plateau area east of the Jordan River and Dead Sea, the highest peak of which was Pisgah, a part of Mount Nebo (cf., Deut 34:1). This peak, with an elevation of over 2,600 feet, is about twenty miles from Jericho as the crow flies and affords an unobstructed view of nearly all the promised land (cf. Deut 34:1–3).”[4] For Moses, being able to see the land of Canaan allowed him to know his mission of leading the people there had been accomplished. It was now up to Joshua to lead the Israelites into Canaan, which God was “giving to the sons of Israel for a possession” (Deut 32:49). God then told Moses, “Then die on the mountain where you ascend, and be gathered to your people, as Aaron your brother died on Mount Hor and was gathered to his people” (Deut 32:50). And God reminded Moses of the reason he could not enter the land of Canaan, saying, “because you broke faith with Me in the midst of the sons of Israel at the waters of Meribah-kadesh, in the wilderness of Zin, because you did not treat Me as holy in the midst of the sons of Israel” (Deut 32:51). God reminded Moses that he had disqualified himself from entering the land of Canaan because he: 1) “broke faith” with God, and 2) did not treat the Lord as “holy in the midst of the sons of Israel.” Concerning this passage, Daniel Block states: "In striking the rock Moses had misrepresented Yahweh publicly, violated his own representative role, and failed to respect Yahweh's unique and sacred status. To Yahweh, striking the rock reflected a cavalier disposition toward him, as though Moses could adapt Yahweh's commands as he wanted. Moreover, in relating directly to the rock rather than the Rock, he had committed an idolatrous act. Yahweh's present indictment highlights the communal implications of Moses' actions; he had publicly failed to uphold Yahweh's holiness. As leader of the people and representative of Yahweh, he had struck the rock when Yahweh had commanded him to speak to it. While his act may have been a gesture of frustration, to God it involved publicly usurping what is otherwise a divine agenda. Remarkably, it worked—water issued from the rock. Moses may have looked like a magician—but it cost him his life and his mission."[5] The Lord tells Moses, “For you shall see the land at a distance, but you shall not go there, into the land which I am giving the sons of Israel” (Deut 32:52). These final words to Moses show that all who were under the covenant, even Moses, was not exempt from divine punishment if he broke faith with God and was disobedient. By his disobedience, Moses did not forfeit his salvation, but his reward of entering the promised land. However, we also see here a display of God's grace, as He allowed Moses to see the land from a distance, just east of the Jordan River. Though Moses' failure to honor God had cost him his right to enter the land of Canaan, overall, Moses is remembered for his faithfulness to the Lord, as the writer of Hebrews tells is, “Moses was faithful in all His house as a servant” to the Lord (Heb 3:5). The Lord called Moses His “friend” (Ex 33:11), and described him as His servant, who “is faithful in all My household” (Num 12:7). To be a friend of God means one follows His directives. Jesus said something similar to His disciples, saying, “You are My friends if you do what I command you” (John 15:14). By the end of his life, Moses would die at the ripe age of one hundred and twenty years with vigor of life (Deut 34:7), and would tower above the prophets of Scripture who would follow after him (Deut 34:10-12). Though Moses was about to leave the company of Israel and go to the mountain, and there leave this world, he was leaving behind a powerful legacy that would serve as the foundation for all Israel's success and prosperity in the years ahead, if they would accept it. Just before going up to the top of Mount Nebo, Moses would pronounce blessings on the nation (Deut 33), and then he would ascend the mountain—to die (Deut 34). Summary In Deuteronomy 32:44-47, Moses directs his people to take all the words of God's law to heart, for they are not meaningless words, but are the very source of life and blessing, both for them and their children, if they will follow the Lord and walk in righteousness. In Deuteronomy 32:48-52, the Lord calls Moses to ascend Mount Nebo to look upon the land of promise, informing him that he will not enter the land, because of an event in which he broke faith with God and did not treat Him as holy, informing Moses that he will die on the mountain and be gathered to his people. Present Application God gives us His Word to light our paths (Psa 119:105; Prov 6:23), to revive our hearts (Psa 119:25, 107), and to direct us in the path of righteousness (2 Tim 3:16). Being plugged into God's Word is paramount to the believer's successful walk. Moses knew this, and he stressed it over and over to his audience. He told them, “Take to heart all these words I am giving as a warning to you today, so that you may command your children to carefully follow all the words of this law. For they are not meaningless words to you but they are your life, and by them you will live long in the land you are crossing the Jordan to possess” (Deut 32:46-47 CSB; cf. Deut 4:40). The Scriptural teaching is “that man does not live by bread alone, but lives by everything that proceeds out of the mouth of the LORD” (Deut 8:3). But only those with positive volition will accept God's Word, live by faith, and walk in righteousness. Of the one with positive volition it is said, “his delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). The benefit of such a lifelong meditation is that “He will be like a tree firmly planted by streams of water, which yields its fruit in its season and its leaf does not wither; and in whatever he does, he prospers” (Psa 1:3). Elsewhere, David said, “I delight to do Your will, O my God; Your Law is within my heart” (Psa 40:8). And Jeremiah said, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart; for I have been called by Your name, O LORD God of hosts” (Jer 15:16). To eat God's Word is a picture of positive volition, as Jeremiah welcomed the divine revelation into himself, and once received, it delighted his heart. When the human heart is receptive to God's Word, it transforms that person from the inside out, and this is both cognitive and experiential. God says, “Is not My word like fire? declares the LORD, and like a hammer which shatters a rock?” (Jer 23:29). His Word is powerful and accomplishes what He desires (Isa 55:10-11; Heb 4:12), and it lights a fire in the heart of those who are positive. For example, after His resurrection, Jesus walked for several miles with two disciples and gave them a Bible lesson which lasted for several hours (Luke 24:14-35). This Bible lesson occurred as they traveled “to a village named Emmaus, which was about seven miles from Jerusalem” (Luke 24:13). Luke reveals how Jesus taught them, “beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures” (Luke 24:27). After His Bible lesson, the two disciples said, “Were not our hearts burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us?” (Luke 24:32). The heart that is positive to God receives His Word and is excited by what is learned. But hearts that are negative suppress God's truth (Rom 1:18-32), and this to their own harm. Learning Scripture must be followed by faith, as we become “doers of the word, and not merely hearers who delude” ourselves” (Jam 1:22). This means learning and living His Word day by day (Psa 1:2; Ezra 7:10; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), walking by faith (Heb 10:38; 11:1-6), advancing to spiritual maturity (Heb 6:1), and living the righteous life He intends. Such a life glorifies God, edifies others, and creates in us a personal sense of destiny tied to the God of universe, Who is directing history to the return of Jesus and the establishment of His earthly kingdom. [1] Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 1237. [2] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 428. [3] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 390. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 429–430. [5] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 779.
Introduction Deuteronomy 32:1-43 presents the Song of Moses and Joshua (Deut 31:30; 32:44), which was communicated to Israel on the plains of Moab just prior to Moses' death. Though it's commonly called the Song of Moses, it was communicated by God and might also be called the Song of Yahweh. The song recorded in Deuteronomy 32:1-43 is didactic, revealing the rebellious hearts of the Israelites, not just in the moment, but in the years that would follow. As the nation would experience blessing and prosperity in Canaan, they would turn away from the Lord and pursue idols, and God would enter into judgment with them. However, when they cried out for mercy, He would deliver them and judge their enemies instead. The song emphasizes God's just character, Israel's duty to serve the Lord, and judgment upon them if they disobeyed. The song represents, in condensed form, what Moses taught through the years he'd been with his people. Daniel Block notes the “song serves as a sort of national anthem, intended to function as a ‘witness' in perpetuity (Deut 31:21) by reminding the people that they owed their existence to Yahweh and warning against abandoning Him in favor of other gods. Moses had personally performed these functions for the past forty years, but once he is gone, the Song must take over and keep the people on spiritual course.”[1] According to Warren Wiersbe, “The song has four major divisions: the character of God (Deut 32:1–4); the kindness of God to His people (Deut 32:5–14); the faithfulness of God to chasten His people (Deut 32:15–25); and the vengeance of God against His adversaries (Deut 32:26–43).[2] Text Moses opens his song, saying, “Give ear, O heavens, and let me speak; and let the earth hear the words of my mouth” (Deut 32:1). The heavens is likely a reference to the angelic host; those spirit beings who operate in the presence of God and in an unseen realm. The earth would be the realm of mankind. Together, they would serve as a witness to God's character (cf., Deut 4:26; 30:19; Isa 1:2; Jer 6:19; Mic 1:2), Israel's obligations, and the judgments that would follow if the nation turned away from the Lord. The song served as a reminder of the legal contract Israel had with Yahweh. Throughout, God is seen as righteous and just, whereas Israel is seen as being in violation of God's laws. Using picturesque language, Moses said, “Let my teaching drop as the rain, My speech distill as the dew, as the droplets on the fresh grass and as the showers on the herb” (Deut 32:2). The similes of rain, dew, droplets and showers, speak of the refreshing qualities of Moses' teaching that would invigorate them if their hearts were open to it. Pointing the Israelites to God, he declared, “For I proclaim the name of the LORD; ascribe greatness to our God! 4 The Rock! His work is perfect, for all His ways are just; a God of faithfulness and without injustice, righteous and upright is He” (Deut 32:3-4). The “name of the LORD” ( שֵׁ֥ם יְהוָ֖ה shem Yahweh) refers to His character and reputation. Whereas the gods of the pagan nations were fickle and impotent, God was stable, perfect, and just in all His ways, which meant He was predictable and could be relied upon. Those who cling to Him will find stability in an unstable world. Describing Israel, Moses said, “They have acted corruptly toward Him, they are not His children, because of their defect; but are a perverse and crooked generation. 6 Do you thus repay the LORD, O foolish and unwise people? Is not He your Father who has bought you? He has made you and established you” (Deut 32:5-6). In contrast to God, Israel would act in a corrupt and perverse manner. Such behavior would be foolish, considering it was God who purchased their freedom from slavery in Egypt and established them as His people. According to Eugene Merrill, “Yahweh's charges against Israel were that they had become so disobedient that they no longer acted like his children but, to the contrary, had repudiated him as their Father and Creator.”[3] Moses gave the people the key to avoiding foolishness and future judgment by the Lord. Moses said, “Remember the days of old, consider the years of all generations. Ask your father, and he will inform you, your elders, and they will tell you” (Deut 32:7). As in previous comments by Moses, Israelites were directed by God to remember their heritage and that they were once an oppressed people. The word remember translates the Hebrew verb זָכַר zakar, which means to call to mind, and implies intentionality. God's people were commanded to remember their past servitude in Egypt, and that memory was to have a positive influence on of their behavior (Deut 5:15; 15:15; 16:3; 24:22). Israel's special relationship with Yahweh was a part of His master plan. Moses alludes to the Tower of Babel, “When the Most High gave the nations their inheritance, when He separated the sons of man” (Deut 32:8a); cf., Gen 11:8-9). He then references the land of Canaan which the Lord had portioned off for His people, Israel, as “He set the boundaries of the peoples according to the number of the sons of Israel” (Deut 32:8b). Eugene Merrill states, “God from the beginning carved out a geographical inheritance for his elect people and arranged the allotments of all other nations, especially those of Canaan, to accommodate that purpose. Not only was Canaan itself, then, set apart from the beginning to be the land of promise, but its very extent was established on the basis of Israel's ‘number,' that is, their population and other requirements (v. 8b).”[4] Furthermore, Israel was selected for God Himself, as Moses wrote, “For the LORD'S portion is His people; Jacob is the allotment of His inheritance” (Deut 32:9). Earl Radmacher notes, “This designation for God's supremacy is unique to Deuteronomy. He is the sovereign God over all, even the boundaries of the nations. the Lord's portion: While it is the Lord's will for many nations to exist, He has favored Israel with His special grace, promises, and covenant.”[5] Moses highlights God's selection of Israel, saying: He found him in a desert land, and in the howling waste of a wilderness; He encircled him, He cared for him, He guarded him as the pupil of His eye. 11 Like an eagle that stirs up its nest, that hovers over its young, He spread His wings and caught them, He carried them on His pinions. 12 The LORD alone guided him, and there was no foreign god with him. 13 He made him ride on the high places of the earth, and he ate the produce of the field; and He made him suck honey from the rock, and oil from the flinty rock, 14 curds of cows, and milk of the flock, with fat of lambs, and rams, the breed of Bashan, and goats, with the finest of the wheat-- and of the blood of grapes you drank wine (Deut 32:10-14). God had not only delivered His people from bondage, but He also cared for them and provided great blessings. Jack Deere explains this beautiful passage, saying, “The metaphor of the eagle speaks of God's wise and loving parental care. As an eagle must force its young out of the nest if they are to learn to fly and fend for themselves so the Lord led His people into the harsh life of Egyptian bondage and afterward through wilderness wanderings that they might become strong. And like an eagle, the Lord remained ready to ‘catch them' when necessary.”[6] The references to honey and oil from the rocks meant that God would bless His people, even in barren places that appeared to lack bountiful resources. Other blessings included curds, milk, lambs, rams, goats, wheat, grapes and wine. With God's blessings, Israel should have stayed close to the Lord, which would have provided security in a hostile world. But in a great act of stupidity, His people would turn away from the Lord, as Moses wrote: But Jeshurun grew fat and kicked—you are grown fat, thick, and sleek—then he forsook God who made him, and scorned the Rock of his salvation. 16 They made Him jealous with strange gods; with abominations they provoked Him to anger. 17 They sacrificed to demons who were not God, to gods whom they have not known, new gods who came lately, whom your fathers did not dread. 18 You neglected the Rock who begot you, and forgot the God who gave you birth. 19 The LORD saw this, and spurned them because of the provocation of His sons and daughters” (Deut 32:15-19). The term Jeshurun (יְשֻׁרוּן Yeshurun) means upright one, and is probably used here with a touch of irony. When Israel would grow fat, thick, and sleek, they would turn away from the Lord and forsake Him. Only the wisest and most mature believers can handle prosperity without compromising their walk with the Lord. Most believers can handle the adversity tests, but few past the test of prosperity. Jack Deere correctly states, “Many believers learn that prosperity is a more dangerous trial than adversity. In adverse circumstances a believer is reminded of how desperately he needs God's help, but in time of prosperity he may easily forget God.”[7] Israel's future infidelity would provoke God's anger as they would turn to strange gods. But turning to the idols and offering sacrifices was actually an act of demon worship. This shows the corrupting influence that demons—which operate in the unseen realm—have upon the religions and cultural norms of the world. Because God's people would neglect Him and embrace pagan values, this would provoke Him to anger. Moses described God's response, saying: Then He said, “I will hide My face from them, I will see what their end shall be; for they are a perverse generation, sons in whom is no faithfulness. 21 They have made Me jealous with what is not God; they have provoked Me to anger with their idols. So I will make them jealous with those who are not a people; I will provoke them to anger with a foolish nation. 22 For a fire is kindled in My anger, and burns to the lowest part of Sheol, and consumes the earth with its yield, and sets on fire the foundations of the mountains” (Deut 32:20-22). Seeing the foolishness of Israel, God would show His disapproval by hiding His face from them, which meant His blessings would cease. And though His people have no integrity and are faithless, yet He regards them as His children, in whom He has great love. God's anger is a reflection of His righteousness, for He expects His people to be holy in conduct. Being provoked Himself, God will in turn “provoke them to anger with a foolish nation” (Deut 32:21b). This implies Israel would be harmed by a pagan nation, which would have never happened if they'd been faithful to the Lord. Moses describes some of the Lord's judgments as follows, saying: I will heap misfortunes on them; I will use My arrows on them. 24 They will be wasted by famine, and consumed by plague and bitter destruction; and the teeth of beasts I will send upon them, with the venom of crawling things of the dust. 25 Outside the sword will bereave, and inside terror-- both young man and virgin, the nursling with the man of gray hair. 26 I would have said, “I will cut them to pieces, I will remove the memory of them from men. 27 Had I not feared the provocation by the enemy, that their adversaries would misjudge, that they would say, ‘Our hand is triumphant, and the LORD has not done all this'” (Deut 32:23-27). Here we see God promising to implement the cursing aspects of the Mosaic covenant spelled out in Deuteronomy 28:15-68. Famine, plagues, attacks by wild beasts, and military defeat will come upon young and old alike, “Both young man and virgin, the nursling with the man of gray hair” (Deut 32:25). The judgments would be so severe that the nation would come to the brink of destruction (Deut 32:26), but God will not destroy them, lest His reputation become tarnished, as the pagan nations would misjudge their military success over Israel, and say to themselves, “Our hand is triumphant, and the LORD has not done all this” (Deut 32:27). By sparing them, God will protect His reputation. For they are a nation lacking in counsel, and there is no understanding in them. 29 Would that they were wise, that they understood this, that they would discern their future! 30 How could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them, and the LORD had given them up? 31 Indeed their rock is not like our Rock, even our enemies themselves judge this. 32 For their vine is from the vine of Sodom, and from the fields of Gomorrah; their grapes are grapes of poison, their clusters, bitter. 33 Their wine is the venom of serpents, and the deadly poison of cobras. (Deut 32:28-33) Because Israel lacked wise counsel and understanding, this made them vulnerable to all sorts of troubles which they would bring upon themselves. God desired that they would be wise and discerning about their future and would make good choices to mitigate their harm. If God had remained as their Rock, then they would be able to perform impossible tasks, such as a single person putting an army of a thousand to flight, and two persons putting ten thousand to flight. But their failure to have military success over their enemies was because God had given them over to their sinful ways. By their own choices they made themselves weak and vulnerable to the dangers of this world. And God would use the pagan nations, who were as evil and hostile as Sodom and Gomorrah, to judge and humble His people. Though God would punish His people for their sin by using Gentile nations, He would also judge those foreign nations for their sins as well. Moses said, “Is it not laid up in store with Me, sealed up in My treasuries? 35 ‘Vengeance is Mine, and retribution, in due time their foot will slip; for the day of their calamity is near, and the impending things are hastening upon them.” (Deut 32:34-35). As the “Judge of all the earth” (Gen 18:25), God stands ready to render punishment upon all who transgress His righteousness. God promises to have compassion on His people, but only after their human strength was gone and there was no other place to turn. Moses said, “For the LORD will vindicate His people, and will have compassion on His servants, when He sees that their strength is gone, and there is none remaining, bond or free” (Deut 32:36). And then, in a mocking manner, the Lord will ridicule the pagan idols Israel had been worshipping. Moses wrote, “And He will say, ‘where are their gods, the rock in which they sought refuge? 38 Who ate the fat of their sacrifices, and drank the wine of their drink offering? Let them rise up and help you, let them be your hiding place!'” (Deut 32:37-38). There are no gods besides the God (Isa 45:5-6), and He is sovereign over all His creation (Psa 135:6; 115:3; Dan 4:35). Moses wrote, “See now that I, I am He, and there is no god besides Me; it is I who put to death and give life. I have wounded and it is I who heal, and there is no one who can deliver from My hand” (Deut 32:39). And then, in anthropomorphic language, God is pictured as swearing an oath, saying, “Indeed, I lift up My hand to heaven, and say, as I live forever” (Deut 32:40). God is Spirit and does not have human hands (John 4:24); however, this is language of accommodation to help us understand the legal aspects of the Mosaic covenant and that God Himself swears an oath to keep His Word. And since God cannot lie (Tit 1:2; Heb 6:18), He will do what He has promised. And what has God promised? He has promised that He will execute just vengeance on the enemies of His people, rendering judgment upon the nations for their wickedness. God said, “If I sharpen My flashing sword, and My hand takes hold on justice, I will render vengeance on My adversaries, and I will repay those who hate Me. 42 I will make My arrows drunk with blood, and My sword will devour flesh, with the blood of the slain and the captives, from the long-haired leaders of the enemy” (Deut 32:41-42). Here, God is talking about those nations who are hostile to Him and His people. But for those Gentile nations who are positive to God and His people, the Lord says, “Rejoice, O nations, with His people; for He will avenge the blood of His servants, and will render vengeance on His adversaries, and will atone for His land and His people” (Deut 32:43). Those who are positive to God and His people, Israel, should celebrate when He judges and punishes those wicked nations for their wickedness. Summary The Song of Moses, in Deuteronomy 32:1-43, was to be taught to the Israelites—both present and future generations—to serve as a perpetual reminder of their covenant relationship with Yahweh. The song reveals God's kindness toward His people, the prediction that Israel would turn away from the Lord and pursue idols, His just character to punish them for their disobedience, and His integrity and compassion to preserve His people, and to execute vengeance on their enemies. By memorizing and singing this song, the Israelites would acknowledge their duty to obey Yahweh and the just and certain punishment that would come upon them if they turned away from Him and pursued idols. Present Application As God's people, we are greatly blessed by the Lord (Eph 1:3). In Christ, we have been rescued “from the domain of darkness, and transferred to the kingdom of His beloved Son” (Col 1:13). In Jesus we have forgiveness of sins (Eph 1:7), eternal life (John 10:28), the gift of righteousness (Rom 5:17; Phil 3:9), and will never face eternal condemnation (Rom 8:1). As God's children, He calls us to live by the “law of Christ” (1 Cor 9:21; Gal 6:2), and to pursue biblical virtues such as righteousness, goodness, humility, and love. Peter says, “like the Holy One who called you, be holy yourselves also in all your behavior” (1 Pet 1:15). And Paul instructs us “to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love” (Eph 4:1-2). Such a life does not happen automatically in the believer, but comes as we devote ourselves to the Lord (Rom 12:1-2), schedule regular time to study His Word (Psa 1:2; Jer 15:16; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), and apply it by faith to every aspect of our lives (Heb 10:38; 11:6). Discipline of mind and will leads to good habits, good habits produce godly character, and godly character glorifies God, edifies others, and creates stability in our souls. And we can expect heavenly rewards when we are obedient to the Lord (1 Cor 3:10-15; 2 John 1:8). But, there is a real danger to us if we fail to learn and live God's Word (Heb 4:1-2; Jam 1:22), and He will discipline us if we turn away from Him and live like the world (Heb 12:5-11). Such discipline is borne out of the heart of a Father who loves us and wants our best. He wants us to become spiritually mature Christians who are governed by biblical virtues, not worldly values or sinful passions. Those who are positive to God will advance spiritually, operate by divine viewpoint, live by faith, develop cognitive and emotional stability, and model the best virtues of biblical Christianity. [1] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 748. [2] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 182. [3] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 410. [4] Ibid., 413. [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 266. [6] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 318. [7] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary, 319.
Introduction In these final four chapters (31-34), we transition from Moses to Joshua as the leader of Israel, as God will work through Joshua to bring His people into the land of Canaan. In these closing chapters, Moses gives great attention to the Torah as God's Word which provides a framework for the covenant relationship between God and His people. The Torah is the basis for success, if the people are positive to God and and walk in obedience to His Word (Deut 11:26-28). According to Eugene Merrill, “Israel was not to be a nation of anarchists or even of strong human leaders. It was a theocratic community with the Lord as King and with his covenant revelation as fundamental constitution and law. The theme of this section is the enshrinement of that law, the proper role of Mosaic succession, and the ultimate authority of covenant mandate over human institutions.”[1]Lastly, these final chapters will focus largely on Moses' pending death and his encouraging Joshua to take his place as the nation's leader. Peter Craigie states: "The approaching decease of Moses, which has already been anticipated (see Deut 1:37–38 and 3:23–29), now becomes the central focus for the remaining chapters of the book. Moses is aware of his approaching death, and in the light of that fact he once again encourages the people in their faith and takes care of some final practical matters relating to the covenant community. First he encourages the people as a whole (vv. 1–6), and then, in the presence of the people, he encourages Joshua in particular, who would soon be assuming the role of leadership (vv. 7–8)."[2] Text This pericope opens with Moses speaking to the nation of Israel as a whole. The text reads, “So Moses went and spoke these words to all Israel. 2 And he said to them, ‘I am a hundred and twenty years old today; I am no longer able to come and go, and the LORD has said to me, “You shall not cross this Jordan'” (Deut 31:1-2). Here, we see Moses reminding his people, for the third time, that God has not granted him permission to enter the land of Canaan because of his prior disobedience (Deut 1:37; 3:23-29; 31:2). Earl Kalland states, “Moses did not die because his natural strength was gone (Deut 34:7) but because the time for Israel's entrance into Canaan had come, and Moses was not to enter the land. That was precluded by his arrogance before the people at the waters of Meribah when he struck the rock twice to bring out water though the Lord had told him only to speak to the rock.”[3]And Eugene Merrill notes: "With his admission that he was a hundred and twenty years old, Moses was tacitly preparing the people for his death. He was forty when he fled Egypt to find refuge in Midian (Acts 7:23), eighty at the time of the exodus (i.e., forty years earlier than the present time; cf. Deut 2:7; 29:5), and now three times forty. There was no mistaking the meaning of this periodizing of Moses' life. The first two eras culminated in escapes from mortal danger into the deserts. This time, however, there was no escape, for his sin in the desert had effectively closed that door (cf. Num 20:12; 27:12–14). The urgent need for orderly succession was most apparent."[4] Moses continues his address, saying, “It is the LORD your God who will cross ahead of you; He will destroy these nations before you, and you shall dispossess them. Joshua is the one who will cross ahead of you, just as the LORD has spoken. 4 The LORD will do to them just as He did to Sihon and Og, the kings of the Amorites, and to their land, when He destroyed them. 5 The LORD will deliver them up before you, and you shall do to them according to all the commandments which I have commanded you” (Deut 31:3-5). Though Joshua was going to lead God's people into the land, everyone was to know it was ultimately the Lord who was leading them to victory and blessing (Deut 31:3; cf., Deut 1:30; 9:3; 20:1-4). Moses provides divine viewpoint to the nation so they would be strengthened in their inner person to face the challenges ahead. Moses told them, “Be strong and courageous, do not be afraid or tremble at them, for the LORD your God is the one who goes with you. He will not fail you or forsake you” (Deut 31:6). Here was a promise of God's presence and protection as they followed His directives and went into the land of Canaan. According to Earl Radmacher, “The Lord was the Divine Warrior, the commander-in-chief of Israel's forces. He will not leave you nor forsake you: Moses reminded the people that God had promised to remain with them, to protect them, bless them, and fight for them (Josh 1:5; 1 Ki 8:57).”[5] The confidence of the Israelites was not drawn from their own abilities, but from the Lord's ability to lead them and to give them victory. This required them to maintain mental focus on God throughout the journey, even when they were facing their enemies in combat. The Israelites were to focus on God while slaying their enemies. This requires discipline of mind and will. Next, Moses called to Joshua and said to him in the sight of all Israel, “Be strong and courageous, for you shall go with this people into the land which the LORD has sworn to their fathers to give them, and you shall give it to them as an inheritance. 8 The LORD is the one who goes ahead of you; He will be with you. He will not fail you or forsake you. Do not fear or be dismayed” (Deut 31:7-8). Here again is divine viewpoint given to Joshua to strengthen and encourage him to the task ahead. This helps us see Moses' greatness, for rather than be bitter that he could not enter the land, he graciously hands the mantle of leadership over to his successor, Joshua. And Joshua had been known by the people for many decades. Warren Wiersbe states: "Joshua wasn't a stranger to the people of Israel, for he'd been serving them well ever since they left Egypt. He was Moses' servant long before he became Moses' successor (Ex 33:11; see Matt 25:21). It was Joshua who led the Jewish army in defeating the Amalekites when they attacked the nation after the Exodus (Ex 17:8–16), and he had been with Moses on Mount Sinai (Ex 24:13; 32:17). Joshua was one of the twelve spies who scouted out Canaan, and he and Caleb stood with Moses and Aaron in encouraging the people to trust God and claim the land (Num 13–14). In answer to Moses' prayer for a leader to succeed him, God appointed Joshua and Moses commissioned him before the whole congregation (Num 27:12–23)."[6] The text informs us, “So Moses wrote this law and gave it to the priests, the sons of Levi who carried the ark of the covenant of the LORD, and to all the elders of Israel” (Deut 31:9). Here we have one of the clearest statements in Scripture about Mosaic authorship, as the text tells us, “Moses wrote this law” and handed it over to the priests for safekeeping (cf., Deut 31:24-25). The written law is mentioned elsewhere in the book (Deut 28:58; 29:20-21, 27). God created language which He intended to serve as a means of theological expression between Himself and mankind. Sin has corrupted the human nature, and fallen mankind often uses language contrary to God's original purposes, either excluding Him from their thoughts and words, or creating a god of their own imaginations and worshipping the creature rather than the Creator. The law was for the nation as a whole, to educate and guide them into the Lord's will, as they learned and lived it day by day. Next, we learn, “Then Moses commanded them, saying, ‘At the end of every seven years, at the time of the year of remission of debts, at the Feast of Booths, 11 when all Israel comes to appear before the LORD your God at the place which He will choose, you shall read this law in front of all Israel in their hearing'” (Deut 31:10-11). Under the Mosaic Law, all financial debts were forgiven every seven years (cf. Deut 15:1-2). God had established a seven-year cycle the nation was to follow, and this ended when the Feast of Booths was celebrated. At the end of every seven years, those Israelites who had made loans to others within the covenant community were to release them from any remaining debt. The Hebrew word for remission is שְׁמִטָּה shemittah, which means a letting drop. According to Eugene Merrill, “The lender must simply forgive the debt as a necessary consequence of God's declaration of a “time for canceling debts” (Deut 15:2). This was, as already noted, at the end of seven years, a period not necessarily commencing with the making of the loan but, as v. 9 makes clear, a universally recognized year of release (cf. Ex 23:10–11; Lev 25:2–4).”[7] The Feast of Booths (סֻכָּה sukkah – hut, shelter) was also known as the Feast of Tabernacles and was an autumn festival that took place in the month of Tishri, which corresponded to September-October. The tabernacles were basically huts constructed of tree branches and foliage, and the Israelites were to live in these temporary structures for seven days (Lev 23:39-43). At the end of every seven years, during the time of the Feast of Booths, Israelites were to cancel any debts owed by their fellow Israelites (Deut 15:1-3; 31:10). According to Earl Radmacher, “These sacred feasts were celebrated by all people and were joyous expressions of gratitude to God (2 Chr. 30:21). They included processions, dancing, and the enjoyment of food and drink (Lev 23:40, 41; Judg 21:19–21).”[8] It was during this time of remission of debts that the priests in Israel were to read the Torah publicly so that God's people would know how they were to live before the Lord and experience His blessings (cf., Ezra 7:10; Neh 8:1-6; Mal 2:4-7). God gave His Word to His people, but they were to be responsible with how they handled it. The priests were to communicate it to the nation as a whole (Deut 31:10-11), and parents were to teach it to their children (Deut 6:6-7). These public readings of God's Word would serve to educate future generations about the Lord and their covenant relationship with Him. Of course, the clear communication of God's Word to others must be met with positive volition by succeeding generations for God's blessings to follow. Daniel Block notes that “future readings of the Torah will provide succeeding generations with regular opportunities for renewal and actualization of their covenant relationship with Him.”[9] Moses concludes this pericope, saying, “Assemble the people, the men and the women and children and the alien who is in your town, so that they may hear and learn and fear the LORD your God, and be careful to observe all the words of this law. 13 Their children, who have not known, will hear and learn to fear the LORD your God, as long as you live on the land which you are about to cross the Jordan to possess” (Deut 31:12-13). All the residents of the nation were to assemble every seven years for the public reading of the book of Deuteronomy. Earl Kalland correctly notes: "Attendance at the feast was to be a joyous occasion for all the people: men, women, sons, daughters, menservants, maidservants, Levites, aliens, fatherless, and widows (Deut 16:14). The law was to be read before all these people (Deut 31:12). The children were singled out for special mention because they did not know the law (Deut 31:13). This reading of the law once every seven years would not be sufficient to inculcate its teachings in the minds of either the children or the adults. This septennial reading does not obviate the teaching ministry of the home (Deut 6:1-9) or that of the priests (Deut 17:11; 24:8; Lev 10:11). It is meant, rather, to strengthen these other teaching procedures, to focus the attention of the people as a nation on the revelation of God on a dramatic and joyful occasion. It would also dramatize the learning of the law for those children and others who had not been reached by the other teaching procedures in home and tabernacle."[10] The nation's future blessings were dependent on their knowledge of God's Word and regular application of it to everyday life. For those who were older and knew the Lord's Word, it would serve to remind them and reinvigorate them in their relationship with God. For those who were younger, it would introduce them to God and His Word and provide the basis for a blessed life (Deut 11:26-28). Based on God's directives to His people, it is assumed three groups of people possessed copies of the Law. First were the priests, who were required to teach it to others (Deut 31:9; cf., Ezra 7:10; Neh 8:1-6; Mal 2:4-7), and help adjudicate legal matters (see Deut 21:5). Second was the king, who was required to write out his own copy of the law and carry it with him all his life and to study and live by it (Deut 17:18-20). Third were the parents in the home who were instructed to teach it to their children day by day (Deut 6:6-7). According to Jack Deere, “It was rare for an individual to possess a copy of the Scriptures. A person gained a knowledge of the Scriptures through being taught by his parents and the priests and through its public reading at times like this. So the public reading of the Law was of great significance.”[11] Learning God's Word was to lead to a healthy fear of the Lord. The fear of the Lord is a repeated theme throughout Deuteronomy (Deut 6:1-2, 24; 10:12, 20; 14:23; 17:18-19). Present Application As God's people, we are reminded over and over that God is with us (Heb 13:5), and for us (Rom 8:31). God, who helped His people in the past, still helps His people today, “For He Himself has said, ‘I will never desert you, nor will I ever forsake you,' so that we confidently say, ‘the Lord is my helper, I will not be afraid. What will man do to me?'” (Heb 13:5-6). When the writer to Hebrews says, “so that we confidently say”, he's referring to the self-talk that goes on in our heads when we face a challenging situation. We do well to remember that adverse situations are inevitable, but stress in the soul is optional, as we can take up “the shield of faith” (Eph 6:16) and protect ourselves from the enemy's attacks. Living every moment in the light of that truth helps to strengthen us to face each day with confidence. This requires a disciplined mind and a walk of faith as we intentionally bring God and His Word into every event. Christian courage is the result of a mind saturated with God's Word and operates by faith in the face of adversity. When faced with a crisis, focus of mind and faith in God operate together like a hand in a glove. And whatever the crisis we're facing, whether the charge of the elephant or the charge of the mosquito, we can stand confidently on God's Word and be courageous in the moment. And, as God's people, we are to “encourage one another and build up one another” on a regular basis (1 Th 5:11; cf. Heb 3:13). To encourage (in-courage) someone is to impart courage to them so they can be sustained in a difficult situation. It is to cheer them on, to build them up, to boost their morale, to strengthen them internally so they will move forward to achieve a goal. Athletes understand the power a coach or fans have when cheering them on. Words are often the most common means of encouraging others. Solomon tells us, “Anxiety in a man's heart weighs it down, but a good word makes it glad” (Prov 12:25), and “The Lord GOD has given Me the tongue of disciples, that I may know how to sustain the weary one with a word” (Isa 50:4a). Christian courage is not the absence of fear; rather, it's the overcoming of fear to do that which God says is right. Let us always be good students of God's Word so that we can operate on divine viewpoint and obey His directives. In this way, we will learn to live righteously in a fallen world and to encourage our brothers and sisters in Christ to walk in truth and love, and to be a light for others by sharing the Gospel and communicating His Word to those who will listen. [1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 395. [2] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 369. [3] Earl S. Kalland, “Deuteronomy,” in The Expositor's Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 191. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 397. [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 265. [6] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 178. [7] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 243. [8] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 265. [9] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 725–726. [10] Earl S. Kalland, “Deuteronomy,” in The Expositor's Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 193–194. [11] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 317.
How might a thematic analysis of Jeremiah, particularly the theme of the faithless bride, help pastors better serve their churches? What can Christians learn about the futility and dangers of sin by studying the Book of Jeremiah, and how might this theme of the faithless bride lead us to a deeper appreciation of Jesus Christ?Jeremiah's confrontation with Israel over their faithlessness is still valuable for those who confront sin today when we consider two key realities about sin. First, sin is irrational. It is utter madness to try to slake one's thirst with the grime at the bottom of a cistern when you can drink from a clear, pure spring. Second, sin's power is broken when we are disgusted by it. We must understand that what seems so attractive about sin is actually hideously ugly. Yes, Jeremiah is about Israel and Judah, but it is also about us.As ministers of the gospel, pastors must gravely and potently confront sin and get people to see its abhorrence and the hopelessness that it drives us to before they can show and speak of the true hope that we have in Jesus Christ. And yet, here's this lingering question: how can we ever arrive here? How can we ever arrive at this knowledge of our sin when Jeremiah so emphasizes the power of self-deception and delusion? As the rest of Jeremiah will show, the new covenant will have the power to pierce our self-deception and engender true conviction in our hearts, and only by the power of God's initiative through Jesus Christ will the Faithless bride once again become a faithful wife and love her husband in her heart of hearts.Today's Greystone Conversations episode is taken from a recent Greystone Module, Jeremiah as Christian Scripture. This module was lead by Dr. Matthew Patton, and will be on Greystone Connect for all Greystone Members soon. Dr. Patton earned his MDiv from Westminster Theological Seminary in Philadelphia (WTS) and his PhD in Biblical Theology and Old Testament at Wheaton College under Dr. Daniel Block. He is pastor of Covenant Presbyterian Church (OPC) in Vandalia, OH.
Introduction In this chapter, Moses anticipates Israel's rebellion against the Lord and the application of the curses upon the nation (Deut 30:1). However, Moses also anticipates their humbling in captivity, return to obedience, and God's restoration of blessing in the land (Deut 30:2-5). Simultaneously, God promises to create in His people a new heart that will serve Him (Deut 30:6-8), which will bring blessing (Deut 30:9), but also conditions that blessing on their obedience (Deut 30:10). Moses then reveals that God's will for them—as specified in the Mosaic Law—is not too difficult (Deut 30:11), nor out of their reach (Deut 30:12-13), but is as near as their own mouths and hearts (Deut 30:14). Lastly, Moses ties the people's blessings and cursings to their own choices to obey or disobey the Lord (Deut 30:15-18), with a call for them to choose life that they might be blessed (Deut 30:19-20). Moses' Promise of Judgment and Restoration (Deut 30:1-10) Moses, having previously addressed God's blessings and cursings upon the nation, depending on their obedience or disobedience to His directives (Deut 28), anticipates the nation's future failure. He states, “So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind in all nations where the LORD your God has banished you” (Deut 30:1). This does not appear to be prophecy, but rather, an expectation of future judgment because Moses knows the sinful proclivity of his people and the Lord's faithfulness to keep His promises. But just as Moses expected the nation's future judgment, He also foresaw their return to God, saying, “and you return to the LORD your God and obey Him with all your heart and soul according to all that I command you today, you and your sons, 3 then the LORD your God will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where the LORD your God has scattered you” (Deut 30:2-3). According to Peter Craigie, “the people would remember that the circumstances in which they found themselves were not the result of ‘fate,' but an inevitable consequence of disobeying the covenant with the Lord.”[1]Suffering can, in the right heart, produce humility and obedience in individuals and groups. This would prove true for the generation that went into Babylonian captivity in 586 B.C. and later returned to the land under the leadership of Ezra and Nehemiah. Jack Deere states: "Moses had passionately urged the nation to obey the Lord and His commands, and had set the blessings and curses before them in order to motivate them. Yet he knew his fickle and stubborn people well enough to realize that their apostasy was inevitable and that the worst curses would come upon them—exile and dispersion among the nations. However, even in the midst of this curse he foresaw God's blessing. For Israel would come to her senses; she would take God's word to heart."[2] Moses, referring to future generations of Israelites, said, “If your outcasts are at the ends of the earth, from there the LORD your God will gather you, and from there He will bring you back. The LORD your God will bring you into the land which your fathers possessed, and you shall possess it; and He will prosper you and multiply you more than your fathers” (Deut 30:4-5). There was a partial return of God's people to the land under Ezra and Nehemiah; however, the people were dispersed a second time in A.D. 70, which dispersion lasted until A.D. 1948, when there was another partial regathering in Israel in anticipation of God's eschatological plans. But complete fulfillment of all Israel being in the land and reaping God's full blessings will not occur until the future reign of Christ. Jack Deere states, “The prophets made it clear that this great restoration to the land would not take place until the Second Advent of the Messiah just before the beginning of His millennial reign on the earth (e.g., Isa 59:20–62:12; cf. Jesus' teaching of the regathering in Matt 24:31; Mark 13:27). This will be a time of spiritual and material prosperity greater than the nation has ever known (Deut. 30:5).”[3] Not only would God restore His people to the land, but He would also change their hearts. Moses said, “Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live” (Deut 30:6). The circumcised heart refers to regeneration. Eugene Merrill notes, “Just as circumcision of the flesh symbolized outward identification with the Lord and the covenant community (cf. Gen 17:10, 23; Lev 12:3; Josh 5:2), so circumcision of the heart (a phrase found only here and in Deut 10:16 and Jer 4:4 in the OT) speaks of internal identification with him in what might be called regeneration in Christian theology.”[4] And this circumcised heart refers to the work God will do for the nation of Israel when He fully implements the New Covenant as specified in Jeremiah and Ezekiel (Jer 31:31-34; Ezek 36:22-32). This work of God in the hearts of His people will happen when Christ returns at His Second Coming and establishes His millennial kingdom on earth. According to Eugene Merrill: "While the repossession of the land can be said to some extent to have been fulfilled by the return of the Jews following the Babylonian exile (cf. Jer 29:10–14; 30:3), the greater prosperity and population was not achieved in Old Testament times. In fact, it still awaits realization in any literal sense (cf. Hag 2:6–9; Zech 8:1–8; 10:8–12). As for the radical work of regeneration described here as circumcision of the heart, that clearly awaits a day yet to come as far as the covenant nation as a whole is concerned."[5] Not only would God restore and bless His people, but He would keep His Word to judge Israel's enemies. Moses said, “The LORD your God will inflict all these curses on your enemies and on those who hate you, who persecuted you” (Deut 30:7). God always keeps His Word, both to bless and curse, whether to Israel, or those who attack her. Moses, speaking to His people, said, “And you shall again obey the LORD, and observe all His commandments which I command you today” (Deut 30:8). Moses wants the best for his people, so his directives are always to walk with the Lord in obedience. And if his people obeyed, he said, “Then the LORD your God will prosper you abundantly in all the work of your hand, in the offspring of your body and in the offspring of your cattle and in the produce of your ground, for the LORD will again rejoice over you for good, just as He rejoiced over your fathers” (Deut 30:9). If obedience was pursued by the nation, then God would bless His people's work, their offspring, and the fruit of their ground. Moses concludes this section with the conditional clause, saying, “if you obey the LORD your God to keep His commandments and His statutes which are written in this book of the law, if you turn to the LORD your God with all your heart and soul” (Deut 30:10). The book of the law refers to the book of Deuteronomy as a whole (cf., Deut 31:24-26), and if Israel obeyed, prosperity would follow. Concerning the ultimate fulfillment of this passage, Thomas Constable states, “God has not yet fulfilled these predictions. Therefore we look for a future fulfillment of them. The passages cited above indicate that this fulfillment will take place at the Second Coming of Christ, and in His millennial kingdom that will follow that return. A distinctive of dispensational theology is the recognition that God has a future for Israel as a nation, that is distinct from the future of the church or the Gentile nations.”[6]Warren Wiersbe agrees, saying: "Bible scholars disagree about the future of Israel. Some say that the church is now “spiritual Israel” and that all of these Old Testament promises are now being fulfilled in a spiritual sense in the church. Others say that the Old Testament promises must be taken at face value and that we should expect a fulfillment of them when Jesus Christ returns to establish His kingdom on earth. Moses seems to be speaking here to and about Israel and not some other “people of God” in the future, such as the church. The church has no covenant relationship to the land of Israel, for God gave that land to Abraham and his descendants (Gen 15); and the blessings and curses were declared to Israel, not the church. It would appear that there will be a literal fulfillment of these promises to Israel. When they repent, turn back to Jehovah, and open their hearts to the operation of His Spirit (Ezek 37:1–14; Isa 11:2; Joel 2:28–29), God will save them from their sins and establish them in Messiah's glorious kingdom (Zech 12:10–13:1; 14:8–9)."[7] In closing out Deuteronomy 30:1-10, some dispensational Bible teachers such as Chafer, Pentecost, Lightner, and others, believe this section constitutes what is commonly called the Palestinian Covenant. However, Thomas Constable sees this section not as a new covenant, but a call for Israel to commit themselves to the Lord. Constable states: "Some premillennial commentators have called Deuteronomy 30:1–10 the Palestinian Covenant. They have not used this term as much in recent years, because these verses do not constitute a distinctively different covenant. Verses 1–10 simply elaborate on the land promises made earlier to Abraham and his descendants (Gen. 12:7; et al.)…I would say this section is a call to commit to the Mosaic Covenant (cf. Josh 24:1–28) that, at the same time, contains further revelation concerning the land. The further revelation is that, even though the land would be Israel's to occupy, the Israelites could only inhabit it if they were faithful to Him."[8] I have previously taught Deuteronomy 30:1-10 as being the Palestinian Covenant; however, after closer examination, I am more inclined to agree with Constable's assessment. Though I greatly love and appreciate many Bible teachers (i.e., Chafer, Pentecost, Lightner, etc.), there will, on occasion, be disagreement with them. It is always helpful that such disagreements are done in love and grace. Moses' Call to Choose Obedience and Life (Deut 30:11-20) Moses wants the best for his people and he keeps setting truth in front of them with a call to learn and walk in it. The commandments he's giving to them are not out of reach nor impossible to live by. Moses said: "For this commandment which I command you today is not too difficult for you, nor is it out of reach. 12 It is not in heaven, that you should say, ‘Who will go up to heaven for us to get it for us and make us hear it, that we may observe it?' 13 “Nor is it beyond the sea, that you should say, ‘Who will cross the sea for us to get it for us and make us hear it, that we may observe it?' But the word is very near you, in your mouth and in your heart, that you may observe it” (Deut 30:11-14)."[9] God had clearly revealed His Word to His people, and that revelation had been inscripturated. Adherence to His commands did not require superhuman ability. Nor was it necessary to travel to some unreachable location such as heaven above or across a vast ocean to secure it. Moses said God's Word was near them, as near as their mouth (to be verbally repeated) and heart (to be contemplated). If obedience were not possible, God could not bless Israel when they obeyed, or curse when they disobeyed. For God to impose an impossible standard of law, and then punish His people when they failed, would be a form of abuse rather than love. Daniel Block states, “In calling for wholehearted obedience, Yahweh does not demand what is unknowable, impossible, or unreasonable. If Israel fails—and they will (Deut 31:16–18)—it will not be because the people cannot keep the law because the bar is impossibly high, but that they will not keep it.”[10] God made success possible. The choice was up to His people. Moses was seeking the best for his people and wanted them to succeed and prosper. Moses said, “See, I have set before you today life and prosperity, and death and adversity” (Deut 30:15). Moses would soon die, and only God's directives communicated through him would remain. God's law would be with them in written form, which they could carry with them, study, talk about, and adhere to in everyday practice. This gave the people real choices concerning life and prosperity or death and adversity. Of course, Moses desired their best, saying, “I command you today to love the LORD your God, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may live and multiply, and that the LORD your God may bless you in the land where you are entering to possess it” (Deut 30:16). Choosing God and a walk with Him according to His Word was a choice to be blessed (cf., Deut 11:26-28). Daniel Block notes: "Moses the teacher/preacher presents two options and outlines the consequences of each. If they demonstrate love for Yahweh by walking in his ways and obeying all his commands, they will enjoy life and prosperity; but if they turn away from Yahweh and his way, they “will certainly be destroyed” (v. 18). Here “the life” and “the good” represent functional equivalents to “the blessing” (Deut 11:26; 28:1–14), while “the death and the destruction” represent the curse (Deut 11:26; 28:15–68)."[11] But Moses warned of God's judgment upon the people if they turned away from Him, saying, “But if your heart turns away and you will not obey, but are drawn away and worship other gods and serve them, 18 I declare to you today that you shall surely perish. You will not prolong your days in the land where you are crossing the Jordan to enter and possess it” (Deut 30:17-18). A rejection of God and His directives meant a rejection of life and blessing. Here, negative volition, which leads to disobedience, would result in self-induced suffering. Moses challenged his people to obedience today, which reveals his pastoral heart and call for immediate action, not a delay that might lead to forgetfulness and hardening of heart. It would be dangerous to delay one's response. In closing his third address, Moses called for witnesses to the words of the covenant (heaven and earth), as well as a positive response from the nation in order that they might be blessed. Moses said: "I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, 20 by loving the LORD your God, by obeying His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the LORD swore to your fathers, to Abraham, Isaac, and Jacob, to give them." (Deut 30:19-20) Choosing God and a life of obedience would result in blessing, not only for His people, but for their children as well. Concerning Moses' legal language, Eugene Merrill states: "Once more Moses announced that there and then he was offering the covenant to Israel, doing so as the agent of the Lord and in his name (vv. 19–20). This time, however, the offer was couched in the formal terms of a legal setting in which witnesses were invoked to bear testimony in the future to the response of Israel to the Lord's gracious overtures. In similar ancient Near Eastern legal transactions the witnesses usually were the gods of the respective litigants, but the monotheism of Israel's faith dictated that such appeal be to creation, to heaven and earth, for only it would endure into future ages. Such appeal to creation is attested elsewhere in the Old Testament when the Lord enters into some kind of formal legal encounter with his people (cf. Deut 4:26; 31:28; 32:1; Isa 1:2; Mic 1:2)."[12] Life and blessing, as well as death and cursing, were tied to the choices God's people would make, not only for the moment, but for years to come, and not only for themselves, but for their children, who would possess God's revelation and have everything they needed for a successful life. God has integrity and keeps His Word. The question before the nation was whether they would keep theirs. Present Application God's desire for the Christian is to develop his/her character so that righteousness, goodness, grace, and love flow easily and with continuity of expression. But godly character does not automatically occur in the life of the Christian, nor does it happen overnight; rather, it matures over a lifetime as we make many good choices to walk in step with God and let His Word transform us from the inside out (Rom 12:1-2). But we should be aware that it is possible to abuse our liberty and make bad choices with the result that we weaken the will and forfeit our freedoms (the alcoholic or drug addict knows this to be true). Paul said, “You were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13). Our own choices to live righteously are seen in: 1) our commitment to God and learning His Word (Psa 1:2-3; 2 Tim 2:15; 1 Pet 2:2), 2) submitting to His will (Rom 12:1-2; Jam 1:22), 3) being filled with the Spirit (Eph 5:18), 4) walking in the Spirit (Gal 5:16), 5) confessing our sin daily (1 John 1:9), 6) displaying Christian love (John 13:34; Rom 13:8), 7) seeking to glorify God (1 Cor 10:31), 8) living by faith (2 Cor 5:9; Heb 10:38; 11:6), 9), speaking truth in love (Eph 4:15, 25), 10) modeling humility, gentleness, patience, tolerance and peace (Eph 4:1-3), 11) forgiving others (Matt 18:21-22), 12) doing good (Gal 6:10), )13), encouraging others to do good (Heb 10:24), 14) fellowship with growing believers (Heb 10:25), 15), praying for others (1 Th 5:17; 2 Th 1:11), 16), building others up in the Lord (1 Th 5:11), and 17) being devoted to fellow believers (Rom 12:10). The wise believer will choose God and His ways, walking with Him daily in the light of His Word, and resting moment by moment in His promises. [1] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 363. [2] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 315. [3] Ibid., 315. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 388. [5] Ibid., 388. [6] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 30:1. [7] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 175. [8] Tom Constable, Tom Constable's Expository Notes on the Bible, Dt 30:1. [9] In his letter to the Romans, the apostle Paul borrowed Deuteronomy 30:11-14 and brought it into his line of reasoning to refute those who taught that obedience to the law was necessary as a means of salvation (Rom 10:1-3). But the Mosaic Law was never given as a means of salvation. Rather, it was given as a set of rules for Israel to adhere to in God's theocratic kingdom, and when followed, would glorify Him and bless others. According to Scripture, only Christ kept the law perfectly and never sinned (Matt 5:17; 2 Cor 5:21; Heb 4:15; 1 John 3:5). Furthermore, the standard of the law—ideal perfection—is fulfilled in the one who trusts in Christ as Savior (Rom 10:4), who gives us “the gift of righteousness” (Rom 5:17) at the moment of salvation (Phil 3:9). [10] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 708–709. [11] Ibid., 710. [12] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 392–393.
Today on Hey Blue! I talked with Staten Island Umpire Daniel Block about some tips and tricks to manage emotions of fans, players and coaches on the field and some Subway Series' from the past. Nice conversation with this young umpire!
Continuing the reason for God's judgments on Israel, Moses stated, “Because you did not serve the LORD your God with joy and a glad heart, for the abundance of all things; 48 therefore you shall serve your enemies whom the LORD will send against you, in hunger, in thirst, in nakedness, and in the lack of all things; and He will put an iron yoke on your neck until He has destroyed you” (Deut 28:47-48). In this statement we are reminded that God's cursings would come upon His people “Because you did not serve the LORD your God with joy and a glad heart” (Deut 28:47a). Wiersbe comments: "It's quite depressing to read this long list of calamities, especially when you realize that Israel experienced all of them at one time or another and that innocent people suffered because of the sins of the guilty. Not only Deuteronomy 28, but also Jeremiah's Book of Lamentations is a solemn reminder that it doesn't pay to rebel against God and try to have your own way. And what was the reason for all this trouble? “Because you did not serve the Lord your God with joy and gladness of heart for the abundance of all things” (Deut 28:47)."[1] One would expect that God's magnificent kindness to Israel would result in humility and a natural expression of gratitude and service to Him. However, it appears in her prosperity and in her abundance of all things, that Israel would forget the Lord and pursue her gifts rather than her Giver. This language harkens back to Moses' previous words in which he warned the nation not to forget God because of His goodness (Deut 6:10-12). By failing to serve God with joy and gladness, Israel would bring God's judgment, and the result would be that the nation would serve its enemies whom the Lord would send against her. Israel's enemies, like all enemies, would be cruel. Israel would know hunger, thirst, nakedness, and a “lack of all things”, which are indicators of poverty. And this will be God's judgment upon them, as He will place an iron yoke on their neck until they are brought down. Most yokes were made of wood, so an iron yoke would be heavier and impossible to break. At a later time in Israel's history, Jeremiah used this language to explain God's judgment upon those who would not submit to Babylon (Jer 27:6-8). God's judgment would come in the form of a foreign power whom He would raise up to attack Israel. Moses said, “The LORD will bring a nation against you from afar, from the end of the earth, as the eagle swoops down, a nation whose language you shall not understand, 50 a nation of fierce countenance who will have no respect for the old, nor show favor to the young” (Deut 28:49-50). This reveals that God is the sovereign Lord of the universe, that all nations are ultimately under His control, and He will raise up one and bring down another. The Assyrians are described as an eagle that swoops down with destruction on Israel (Hos 8:1), and the Babylonians when they were used by God to destroy Moab (Jer 48:40). Daniel Block offers this insightful comment: "Verses 49–50 characterize Yahweh's agent of doom with five bold brushstrokes, each of which intensifies the terror of Israel's demise. (1) The enemy will come “from the ends of the earth.” What is near is familiar; what is distant is mysterious and fearful. (2) The enemy will be fast. Like an eagle swooping down on his prey, he will attack his targets suddenly and without warning. (3) The enemy will speak an unintelligible language. This rules out negotiations and contributes to horror. (4) The enemy will be “fierce-looking” (lit., “strong of face”), which expresses both the terror of a victim and the resolve of the attacker. (5) The enemy will be heartless, showing no respect for the aged or mercy toward the young."[2] Moses' description continued, saying, “Moreover, it shall eat the offspring of your herd and the produce of your ground until you are destroyed, who also leaves you no grain, new wine, or oil, nor the increase of your herd or the young of your flock until they have caused you to perish” (Deut 28:51). Here we observe a kind of scorched-earth tactic where the enemy would devastate the land and leave nothing for the inhabitants. And this would envelop the whole land, as “It shall besiege you in all your towns until your high and fortified walls in which you trusted come down throughout your land, and it shall besiege you in all your towns throughout your land which the LORD your God has given you” (Deut 28:52). Israel would make the mistake of trusting in its own fortified cities and abilities when they came under attack, but these would prove useless against the forces God would raise up to defeat them. If Israel would have maintained their walk with the Lord, He would have been their protection against all enemy forces (Deut 28:7). But turning away from God meant leaving the fortress of His love and care. Then, in horrific detail, Moses explained the degree to with Israel would act when being starved while under siege, saying, “Then you shall eat the offspring of your own body, the flesh of your sons and of your daughters whom the LORD your God has given you, during the siege and the distress by which your enemy will oppress you” (Deut 28:53). When all food portions had run dry, Israelites would resort to cannibalism, even eating their own children. Moses continued, saying, “The man who is refined and very delicate among you shall be hostile toward his brother and toward the wife he cherishes and toward the rest of his children who remain, 55 so that he will not give even one of them any of the flesh of his children which he will eat, since he has nothing else left, during the siege and the distress by which your enemy will oppress you in all your towns” (Deut 28:54-55). Eugene Merrill states: "The intensity of the distress is emphasized by the fact that parents would eat their children, their only hope of earthly remembrance and posterity (v. 53). And not just the most crass or barbaric among them would do so. The gentlest soul would abandon all restraint and loyalty and in his hour of self-preservation would feed upon his own precious loved ones (v. 54), not retaining a shred of generosity toward others in similar plight (v. 55). The basest human (or animal?) instincts would prevail when choice had to be made between one's own life and another's."[3] Having discussed the gentle man who engages in cannibalism, Moses said of the gentle woman: "The refined and delicate woman among you, who would not venture to set the sole of her foot on the ground for delicateness and refinement, shall be hostile toward the husband she cherishes and toward her son and daughter, 57 and toward her afterbirth which issues from between her legs and toward her children whom she bears; for she will eat them secretly for lack of anything else, during the siege and the distress by which your enemy will oppress you in your towns." (Deut 28:56-57) Eugene Merrill states: "Lest it be thought that the maternal side of womanhood might preclude such abhorrent behavior, the text goes on to reveal, in terms that stagger the imagination, that women so refined and genteel as to avoid touching the ground with unshod feet would not hesitate to consume their own offspring (vv. 56–57a). In fact, they would keep for themselves their newborn infants and even the afterbirth even if it meant that their husbands and other children had to do without and starve. These they would hoard and eat secretly to preserve themselves in that day of unspeakable horror."[4] These horrible acts of cannibalism occurred among the ten northern tribes of Israel during the Aramean siege by Ben-hadad II circa 850 B.C. (2 Ki 6:24-30), and the two southern tribes of Judah when they were besieged by the Babylonians in 586 B.C. (Jer 19:9; Ezek 5:9-10; Lam 2:20; 4:10). What follows in Moses' speech is a summary statement that all the curses described herein would come upon God's covenant people if they turned away from Him. Moses said, “If you are not careful to observe all the words of this law which are written in this book, to fear this honored and awesome name, the LORD your God” (Deut 28:58). Serving God and experiencing His blessings was not a guessing game. Moses had clearly communicated “all the words of this law”, which words, he said, were “written in this book” for Israel to know and follow (Deut 28:58a). Moses had referenced the words of the law before (Deut 17:18-19; 27:2-3, 8, 26), and he would reference them again as being “written” for posterity to study, understand, and follow (Deut 28:61; 29:20-21, 27; 30:10; 31:24, 26). Studying God's Word and walking in obedience meant they would fear and honor (כָּבַד kabad) His “awesome name”, which name embodied all that God is in character and conduct. According to Kalland, “This glorious and awesome name speaks of his essence, character, and reputation as the God of the promises, the true and living God revealed to the people, particularly at Horeb (Sinai).”[5] If Israel would not honor God's name, “then the LORD will bring extraordinary plagues on you and your descendants, even severe and lasting plagues, and miserable and chronic sicknesses” (Deut 28:59). Unfortunately, throughout Israel's history, the book of Deuteronomy was rejected and Israel fell into all sorts of sinful behavior and judgment. It was during the reign of Josiah (2 Ki 22:1), that a copy of Deuteronomy was found in the temple (2 Ki 22:8-20), and the land was largely purged of idolatry and the temple restored to its proper place of function (2 Ki 23:1-25). However, after Josiah died in 609 B.C., the four subsequent kings all did evil in the sight of the Lord until eventually Judah and Jerusalem were destroyed by the Babylonians in 586 B.C. The disobedience of Israel meant they would suffer diseases, sicknesses, and plagues, some of which Israel had seen God bring upon Egypt, but also included other maladies not mentioned here. Moses said, “He will bring back on you all the diseases of Egypt of which you were afraid, and they will cling to you. 61 Also every sickness and every plague which, not written in the book of this law, the LORD will bring on you until you are destroyed” (Deut 28:60-61). Merrill states, “the Hebrew construction in v. 61 allows the sickness to be viewed as a divinely ordained instrument of judgment, not just an illness of happenstance or of no apparent purpose.”[6] And such illnesses would decimate the nation's population, as Moses said, “Then you shall be left few in number, whereas you were as numerous as the stars of heaven, because you did not obey the LORD your God” (Deut 28:62). Whereas God had promised to bless the nation with a multitude of people, here the curse would cause their numbers to shrink, making them smaller and smaller as His judgments advanced, and this until they were destroyed. God is righteous, and it pleases Him to bless His people when they walk in righteous conformity with His directives. However, it also pleases the Lord to act righteously to judge His people when they disobey Him. Moses said, “It shall come about that as the LORD delighted over you to prosper you, and multiply you, so the LORD will delight over you to make you perish and destroy you; and you will be torn from the land where you are entering to possess it” (Deut 28:63). God prefers to bless and not discipline; however, His attribute of righteousness demands He act justly toward His people. Block correctly observes: "Moses begins by speaking shockingly of a change in Yahweh's disposition toward his people. Where previously Yahweh had delighted in causing Israel to flourish, now he will delight in their destruction. The notion is troubling to modern readers, but read within the ancient conceptual environment, it contrasts sharply with the notions of Israel's neighbors. Where others attributed such calamities to demonic forces and hostile deities, Yahwism refuses to take the easy way out. These statements reflect the other side of Yahweh's passion: When his people trample underfoot his grace, his passions will be ignited against them."[7] Not only would God remove Israel from their land because of idolatry, but He would scatter them among the pagan nations to worship and experience what they sought to elevate above God. Moses said, “Moreover, the LORD will scatter you among all peoples, from one end of the earth to the other end of the earth; and there you shall serve other gods, wood and stone, which you or your fathers have not known” (Deut 28:64). Of course, the reality is that these idols are dumb—wood and stone—and are foreign to the living God who revealed Himself to their patriarchs. The sad reality is that idols offer no real rest from the troubles of this world because they cannot deliver. Moses said, “Among those nations you shall find no rest, and there will be no resting place for the sole of your foot; but there the LORD will give you a trembling heart, failing of eyes, and despair of soul” (Deut 28:65). There would be no rest physically “for the soul of your foot”, and there would be no rest mentally or emotionally, as they would have a heart that constantly trembles, eyes that never fail to see trouble, and a soul that despairs all that life offers. Merrill states, “External transience would be matched by internal, emotional upheaval. The mind would be anxious (lit., “there will be a quaking heart”), the eyes would fail because of longing (cf. 28:32), and the heart (nepeš; i.e., the inner being as a whole) would become faint. The very lives of the people would be hung up before them, that is, would be in suspense.”[8] The state of their difficult condition would be constant. Night and day they would have no confidence about their condition. Moses said, “So your life shall hang in doubt before you; and you will be in dread night and day, and shall have no assurance of your life” (Deut 28:66). When blessed by God, Israelites would experience long life in the land of blessing. However, when cursed by God, they would never know from day to day whether their lives would be safe. They would be in a constant state of anxiety. Internal fears and stress from life's experiences would cause them great anguish. Concerning their mental state throughout the day, Moses said, “In the morning you shall say, ‘Would that it were evening!' And at evening you shall say, ‘Would that it were morning!' because of the dread of your heart which you dread, and for the sight of your eyes which you will see” (Deut 28:67). Here is psychological and emotional disequilibrium that is caused by the uncertainty of a troubled life. Slavery and subjugation would be the end result, as Moses said, “The LORD will bring you back to Egypt in ships, by the way about which I spoke to you, ‘You will never see it again!' And there you will offer yourselves for sale to your enemies as male and female slaves, but there will be no buyer” (Deut 28:68). These would become the lowest of slaves, regarded as so worthless that no one, not even their former captors in Egypt, would want to buy them. Deuteronomy 28:68 shows a final reversal of all God's blessings as the Lord, who had once brought them out of slavery in Egypt, would return them to their former captors, only in a worse state than before. According to Craigie, “In the blessing of God, the people had been brought out of Egypt and freed from that old servitude. In the curse of God, they would return to Egypt once again, and there they would experience the depth of humiliation; in offering themselves for sale, they would be deemed by the Egyptians to be substandard, not even worth making into slaves.”[9] All of these cursings could have been avoided. None of them had to happen. In fact, God desired to bless His people, and all they had to do was to know His Word and walk in it, keeping covenant with the Lord. These curses served as a warning of the consequences of turning away from the Lord and pursuing a life of sinful rebellion. Constable states, “God designed these blessings and curses to persuade His people to obey His covenant with them. Stronger proof of the blessing of obedience and the blasting of disobedience is hardly imaginable. God's will was, and is, very clear and simple: obey His Word.”[10]And Wiersbe adds: "There's a sobering message here for the church in today's world. Like Israel of old, we are God's chosen people and a holy nation (1 Peter 2:9–10) and have been greatly blessed in Jesus Christ. We are here to “advertise” the virtues of the Lord and declare the good news of the Gospel. If we fail to glorify God and obey His Word, He will chasten us just as He chastened Israel (Heb. 12:1–14). “For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?” (1 Peter 4:17) If God chastens His own people for their sins, what will He do to those who don't belong to the family and have resisted His will? But judgment will begin in God's family, and the only way we can avoid it is to turn from our sins and obey His will."[11] [1] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series, 169. [2] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 658. [3] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 367–368. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 368. [5] Earl S. Kalland, “Deuteronomy,” in The Expositor's Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, 176. [6] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 370. [7] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 660–661. [8] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 371. [9] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament, 351–352. [10] Tom Constable, Tom Constable's Expository Notes on the Bible, Dt 28:58. [11] Warren W. Wiersbe, Be Equipped, 171.
Deuteronomy 28:15-46 - The Lord's Cursings Having already presented God's blessings for obedience (Deut 28:1-14), Moses turned to the cursing section of the covenant, saying, “But it shall come about, if you do not obey the LORD your God, to observe to do all His commandments and His statutes with which I charge you today, that all these curses will come upon you and overtake you” (Deut 28:15). The responsibility fell upon Israel to abide by the terms of the covenant. They were to abide by “all His commandments and His statutes”, and failure to do so would bring God's curses. Earl Radmacher states: "A curse is the opposite of a blessing. It wishes or prays for ill or injury on a person or an object. God cursed the serpent and the ground after the sin of Adam and Eve (Gen 3:14, 17). Jeremiah, in despair, cursed the man who brought news of his birth (Jer 20:14, 15). The seriousness of God's covenant with His people is illustrated by the threat of a curse on any who violate it (Deut 28:60, 61)."[1] The curses would reverse all God's blessings and would overtake His people wherever they were. Moses wrote: "Cursed shall you be in the city and cursed shall you be in the country. 17 Cursed shall be your basket and your kneading bowl. 18 Cursed shall be the offspring of your body and the produce of your ground, the increase of your herd and the young of your flock. 19 Cursed shall you be when you come in and cursed shall you be when you go out" (Deut 28:16-19). What follows in Deuteronomy 28:20-68 spelled out God's curses in specific detail and were intended to produce a healthy fear in the Israelite who might be tempted to turn away from the Lord and His clear directives. Moses informed his people that the curses would pursue them in stages until they were destroyed (Deut 28:20-22, 24, 45, 48, 51, 61). Daniel Block states, “By means of a seemingly endless catalogue of secondary agents of doom, Moses warns that Yahweh will marshal every conceivable agent of destruction against His people.”[2] God is offering a theological understanding of Israel's circumstances and experiences should they break their covenant with Yahweh and not abide by His directives. Moses gave an overarching summary statement of all God would do to Israel if they pursued evil and forsook Him. Moses said, “The LORD will send upon you curses, confusion, and rebuke, in all you undertake to do, until you are destroyed and until you perish quickly, on account of the evil of your deeds, because you have forsaken Me” (Deut 28:20). The word send translates the Hebrew verb שָׁלַח shalach which in this passage means to “send out, forth, send on a mission.”[3] The form of the verb is intensive (Piel), which means the curse will be relentless in its pursuit. God's judgment would come because of Israel's choice to forsake the Lord and to pursue a life of evil deeds. According to Craigie, “The root cause of the disaster would be forgetfulness; the people would forget God, and in forgetting God they would forget his commandments. Having forgotten the commandments of God, the people would inevitably commit evil deeds and bring upon their own heads disaster. God sends the curse (v. 20a), but man invites it by his deeds (v. 20b).”[4] At the beginning of the judgments, Moses said, “The LORD will make the pestilence cling to you until He has consumed you from the land where you are entering to possess it” (Deut 28:21). The pestilence (דֶּבֶר deber) could be something like bubonic plague, which afflicted both people and animals with fever and delirium. This might explain Moses' next statement, saying, “The LORD will smite you with consumption and with fever and with inflammation and with fiery heat and with the sword and with blight and with mildew, and they will pursue you until you perish” (Deut 28:22). Blight and mildew refer to attacks on crops, which God brought upon His people during times of judgment (see Amos 4:9; Hag 2:17). Daniel Block states: "In verse 22 Moses becomes more specific, listing seven afflictions with which Yahweh will strike his people. The catalogue of seven afflictions expresses Yahweh's sovereignty over all agents of death and destruction. The first four entries elaborate on deber in verse 21 and specify diseases at Yahweh's disposal: wasting disease, fever, inflammation, and scorching heat. The fifth refers to the sword (ḥereb), which functions as shorthand for Israel's defeat by enemy armies (cf. vv. 25–26), and the last two refer to crop diseases."[5] The judgments would include a severe drought upon the Land. Moses said, “The heaven which is over your head shall be bronze, and the earth which is under you, iron. 24 The LORD will make the rain of your land powder and dust; from heaven it shall come down on you until you are destroyed” (Deut 28:23-24). A bronze sky and iron earth is a picture of impenetrable material which would frustrate the farmer. And the Lord, rather than sending rain that would soften the earth, would only send “powder and dust” upon the land. Eugene Merrill states, “As impervious as these metals are to water and tools, so both the heavens and the earth would be in the day of calamity. The rains would not leak through the skies, nor would the earth be able to be broken up to receive the farmer's seed. Instead, the heavens would rain down dust, which would only exacerbate an already hopeless situation on the earth.”[6] Moving to a picture of military defeat, Moses said, “The LORD shall cause you to be defeated before your enemies; you will go out one way against them, but you will flee seven ways before them, and you will be an example of terror to all the kingdoms of the earth. 26 Your carcasses will be food to all birds of the sky and to the beasts of the earth, and there will be no one to frighten them away” (Deut 28:25-26). Israel would always have enemies, but rather than know victory, God would cause them to know only defeat. Israel, going out against their enemy “one way” speaks of a planned attack. Fleeing seven ways meant their efforts would fail, as they would scramble to “flee seven ways” from the battle. Israel's choice to separate themselves from God meant they forfeited the Lord's protection against hostile forces. According to Craigie, “Disobedience to the law of God separated the people from him, and in this state of separation they could not expect to experience the presence of God in the midst of their army; without God in the midst of Israel's army, defeat was inevitable.”[7] Not only would Israel be an example of terror to surrounding kingdoms, but their dead bodies would be food for wild animals. Merrill states, “Israel would, in fact, become a field of corpses, a banquet for winged and four-footed scavengers that would be free to eat their fill (v. 26). The irony of the contrast between Israel's feeding off the land (vv. 4–5, 8, 11) and being itself a food supply for carnivorous beasts is inescapable.”[8]The wise Israelite understood, “the nearness of God is my good; I have made the Lord GOD my refuge” (Psa 73:28). Moving from military defeat, Moses then describes various skin diseases that would inflict the nation. Moses said, “The LORD will smite you with the boils of Egypt and with tumors and with the scab and with the itch, from which you cannot be healed” (Deut 28:27). Concerning the boils, Earl Kalland states, “The ‘boils of Egypt' are doubtless the boils of the sixth plague, which so discomfited the Egyptian magicians, as well as all other Egyptians, that they could no longer stand before Moses (Ex 9:9–11). This may have been a form of leprosy known in Egypt.”[9] The reference to tumors (עֹפֶל ophel) could mean hemorrhoids, much like what afflicted the Philistines when they took possession of the Ark (1 Sam 5:6). The scab (גָּרָב garab) was something that irritated the skin, perhaps a rash of some sort. Interestingly, such a skin disease would disqualify a priest from service (Lev 21:18-21), as well as an animal from being sacrificed (Lev 22:20-22). The itch (חֶרֶס cheres) referred to some eruptive disease. All of this would have great psychological and social impact on the Israelites, as Moses continued, saying, “The LORD will smite you with madness and with blindness and with bewilderment of heart; 29 and you will grope at noon, as the blind man gropes in darkness, and you will not prosper in your ways; but you shall only be oppressed and robbed continually, with none to save you” (Deut 28:28-29). Their mental, emotional, and social condition would make it impossible to function on a daily basis. They would become like a “blind man” who cannot see his way clearly to do anything, and the result will be that they “will not prosper” in any of their activities. Furthermore, there would be none to help, as those around them would only oppress and rob them, and there would be “none to save” them from their troubles. Eugene Merrill writes: "The inclusion of blindness between two states of emotional or psychological disorder suggests that this loss of vision was not physical but metaphorical (cf. Psa 146:8; Isa 29:18; 35:5; 42:7, 16; 43:8; 56:10). The groping about in midday like a blind man (v. 29a) is a simile qualified in the next line, “You will be unsuccessful in everything you do.” The blindness, then, was the incapacity to think clearly or form intelligent judgments. It would lay the ones under the curse open to all kinds of exploitation including oppression…and robbery (v. 29b). Having broken fellowship with the Lord, they would have no one to deliver them from their insanity and its consequences."[10] Peter Craigie adds: "In broad daylight, the cursed blind man gropes around. He cannot see and does not know how to make himself prosperous, but he can be seen by others; his fumbling ineptitude makes him an easy prey for robbers. Having brought about his sad state through disobedience to the law of God, he is now at the mercy of those who live outside the law, and there is no one to offer help. His fellows are equally cursed, and he has gone too far from God to call for his deliverance."[11] Having turned away from the Lord, Israel would no longer enjoy His protections, and this meant what was precious to them would be vulnerable to attack and harm. These included attacks on one's spouse, home, business, children, and safety from one's enemies. Moses said: "You shall betroth a wife, but another man will violate her; you shall build a house, but you will not live in it; you shall plant a vineyard, but you will not use its fruit. 31 Your ox shall be slaughtered before your eyes, but you will not eat of it; your donkey shall be torn away from you, and will not be restored to you; your sheep shall be given to your enemies, and you will have none to save you. 32 Your sons and your daughters shall be given to another people, while your eyes look on and yearn for them continually; but there will be nothing you can do. 33 A people whom you do not know shall eat up the produce of your ground and all your labors, and you will never be anything but oppressed and crushed continually. 34 You shall be driven mad by the sight of what you see." (Deut 28:30-34) Here is a picture of harm by one's enemies, frustration by helplessness, and eventual despair of soul and madness of mind by the sight of what they will see. They would have no control over their lives but would be perpetual victims of their enemies who take possession of their wives and mistreat them. The fruit of their ground and livestock would be eaten by another, and their children would be forcibly taken and sold into slavery while they looked on in helplessness, and there would be nothing they could do to stop it. The end result was mental madness by what they saw happening to them. All of this was the result of their walking away from the Lord's protections. Revisiting the motif of boils previously mentioned (Deut 28:27), Moses said, “The LORD will strike you on the knees and legs with sore boils, from which you cannot be healed, from the sole of your foot to the crown of your head” (Deut 28:35). This disease would cover the whole body, but emphasis seems to be given to the knees, legs, and soles of one's feet, which would make normal activities very difficult, thus exacerbating one's efforts to work. The judgments also anticipated a time in the future when Israel would have a king over them. Moses said, “The LORD will bring you and your king, whom you set over you, to a nation which neither you nor your fathers have known, and there you shall serve other gods, wood and stone. 37 You shall become a horror, a proverb, and a taunt among all the people where the LORD drives you” (Deut 28:36-37). If Israel turned away from God and refused to serve Him, they would fall victim to slavery in godless nations who served dumb idols of wood and stone. Eugene Merrill states, “Deportation does, however, imply submission, a condition contrary to the exaltation of Israel described in the list of blessings. Rather than being a nation set “high above all the nations” (v. 1), God's people would lose their children to another nation (v. 32) and would themselves go off into ignominious captivity (v. 36).”[12] Israel's fallen condition would serve as a horror and proverb to other nations. Deuteronomy 28:36 describes how God will bring His people and their king into captivity in a foreign land. Because Israel did not have a king until nearly four centuries after Moses gave the law, it is argued by liberal scholars that Deuteronomy is actually a late book, written around the seventh or fifth centuries B.C. These liberal scholars—who operate on antisupernaturalistic presuppositions—reject the Bible as divinely inspired and treat it as a humanistic book and the events described therein as history rather than prophecy (Lat. vaticinium ex eventu = after the event). However, because the Bible is supernaturally inspired by God, these prophetic statements are not a problem, as God had promised Israel would have a king (Gen 17:6, 16; 35:11; Deut 17:14-20). Returning to the judgments, Moses stated that all their efforts at labor and production would be met with futility. Moses said: "You shall bring out much seed to the field but you will gather in little, for the locust will consume it. 39 You shall plant and cultivate vineyards, but you will neither drink of the wine nor gather the grapes, for the worm will devour them. 40 You shall have olive trees throughout your territory but you will not anoint yourself with the oil, for your olives will drop off. 41 You shall have sons and daughters but they will not be yours, for they will go into captivity. 42 The cricket shall possess all your trees and the produce of your ground." (Deut 28:38-42) Again, we have a picture of fruitless labor by the Israelite farmer. Frustration would come as locusts and worms would be used by the Lord to destroy their crops. Even their sons and daughters—who often helped with farming—would be taken away into captivity, further exacerbating their ability to farm. Daniel Block states: "The catalogue of futility curses involves the entire range of ancient Palestinian agricultural activity: fields of grain (v. 38), vineyards (v. 39), olive groves (v. 40), and fruit trees (v. 41). The crop failures are caused by little creatures that Yahweh will send to devour and despoil the crops before they can be harvested. “Locusts” (v. 38) are grass-eating insects that fly in vast swarms and devour everything in sight. “Worms” (v. 39) refers to fruit grubs that attack the grapes. The meaning of “swarms of locusts” (v. 42) is uncertain, but it probably refers to a species of beetle that kills vegetation by attacking leaves or stems."[13] Israel would also experience social and economic decline, as Moses said, “The alien who is among you shall rise above you higher and higher, but you will go down lower and lower. 44 He shall lend to you, but you will not lend to him; he shall be the head, and you will be the tail” (Deut 28:43-44). The alien (גֵּר ger) was the one who originally came to Israel to be elevated and blessed, but his low position would become the new standard, not because he was lifted up, but because Israel was brought down to a lower position. Israel would experience economic slavery by being the borrower rather than the lender. Moses continued, “So all these curses shall come on you and pursue you and overtake you until you are destroyed, because you would not obey the LORD your God by keeping His commandments and His statutes which He commanded you. 46 They shall become a sign and a wonder on you and your descendants forever” (Deut 28:45-46). The curses would pursue (רָדָף radaph – to pursue, chase, persecute) and overtake (נָשַׂג nasag) Israel like a relentless hunter who is tireless in his pursuit to catch and destroy the hunted animal. All of this would happen because Israel refused to walk with the Lord and to keep His commandments. Peter Craigie states, “Disobedience to the word of God would result inevitably in disaster…For a sign and for a wonder—the disasters that would befall the Israelites, if they were disobedient to God, would serve to illustrate the ways of God to other nations, who would be prompted to ask questions when they saw the plight of the Israelites.”[14] [1] Earl D. Radmacher, Nelson's New Illustrated Bible Commentary, 263. [2] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 652. [3] Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 1019. [4] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 342. [5] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 653. [6] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 359. [7] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament, 343. [8] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 360. [9] Earl S. Kalland, “Deuteronomy,” in The Expositor's Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 172. [10] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 361. [11] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament, 345. [12] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 362. [13] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 657. [14] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament, 347.
Map of Israel - Ebal and Gerizim - Joshua's Altar In this address by Moses, he directs the twelve tribes of Israel to renew their commitment to God in a covenant ceremony. This was to happen at Mount Ebal and Mount Gerizim after they'd entered the land of Canaan. This chapter is divided into three parts. First, the people were to gather at Mount Ebal and Mount Gerizim under the leadership of the elders and priests and prepare themselves for recommitment to the Lord (Deut 27:1-8). Second, Moses directed the people to listen to God and obey His commands (Deut 27:9-10). Third, Moses directed the twelve tribes of Israel to stand on Mount Ebal and Mount Gerizim, with the priests between them, and pronounce cursing on those who violated certain ordinances (Deut 27:11-26). Part I - Deuteronomy 27:1-8 "Then Moses and the elders of Israel charged the people, saying, “Keep all the commandments which I command you today. 2 So it shall be on the day when you cross the Jordan to the land which the LORD your God gives you, that you shall set up for yourself large stones and coat them with lime 3 and write on them all the words of this law, when you cross over, so that you may enter the land which the LORD your God gives you, a land flowing with milk and honey, as the LORD, the God of your fathers, promised you.” (Deut 27:1-3) After presenting the statutes and judgments, Moses gathered together with the elders of Israel to charge the whole nation (Deut 27:1a). The specific charge given to them was, “Keep all the commandments which I command you today” (Deut 27:1b). All the commandments refer to the whole corpus of the Law as given in Deuteronomy. Twice Moses mentions the day “when you cross” the Jordan, and twice describes it as “the land which the LORD your God gives you” (Deut 27:2-3). God was giving Israel the land of Canaan as a possession, but it was their responsibility to enter into it and to follow His directives once there. Canaan is described as a prosperous land, “a land flowing with milk and honey” (Deut 27:3a). The land which God was giving to His people had been promised to the patriarchs and their descendants (Gen 17:7-8; 26:3-4; 28:13-14). What follows in the remainder of this chapter refers to a one-time event that Israel was to perform after they'd entered the land of Canaan. Eugene Merrill states: "The nature of Deuteronomy as a covenant renewal document designed especially for life in the promised land is evident from this set of instructions given by Moses to the people. They had received the covenant in the here and now of the plains of Moab, but they had to wait until they arrived in Canaan to formalize its implementation by a mass ceremony of commitment. This would include the erection of a monument containing the fundamental principles of the Lord-Israel relationship, a covenant meal signifying the harmony of that relationship, and a catalog of curses and blessings appropriate to the maintenance and/or disruption of that relationship."[1] Moses continued his address, saying: "So it shall be when you cross the Jordan, you shall set up on Mount Ebal, these stones, as I am commanding you today, and you shall coat them with lime. 5 Moreover, you shall build there an altar to the LORD your God, an altar of stones; you shall not wield an iron tool on them. 6 You shall build the altar of the LORD your God of uncut stones, and you shall offer on it burnt offerings to the LORD your God; 7 and you shall sacrifice peace offerings and eat there, and rejoice before the LORD your God. 8 You shall write on the stones all the words of this law very distinctly." (Deut 27:4-8) The recommitment Moses was prescribing was to happen after they'd crossed the Jordan River and entered the land of Canaan. Once there, they were to gather at Mount Ebal and select large stones and coat them with lime. In addition, they were to build an altar made of uncut stones, and there offer burnt offerings to the Lord. The uncut stones were likely to remove any human adornment, thus removing any human pride that might be involved. Daniel Block states, “Apparently, just as animals to be sacrificed were to be ‘without defect' (Lev 1:3) and without ‘any serious flaw' (Deut 15:21), so the stones of this altar were to be whole and complete. To improve on them with human effort and man-made tools was to defile them.”[2]And burnt offerings were completely consumed and pictured total dependence on the Lord. The purpose of whitewashing the stones at Mount Ebal was to write on them all the words of the law, which likely referred to what was given in the book of Deuteronomy. According to Victor Matthews, “Some archaeologists believe that the remains of this altar have been found. It is a structure on one of the peaks of Mount Ebal about twenty-five by thirty feet with walls about five feet thick and nine feet high made of fieldstones.”[3] Additionally, there are ashes and animal bones at the site. Part II - Deuteronomy 27:9-10 What follows is a directive by Moses and the Levitical priests for the nation as a whole to recommit themselves to the Lord as His obedient-to-the-Word people. The text reads, “Then Moses and the Levitical priests spoke to all Israel, saying, ‘Be silent and listen, O Israel! This day you have become a people for the LORD your God. 10 You shall therefore obey the LORD your God and do His commandments and His statutes which I command you today'” (Deut 27:9-10). Israel was already God's people; however, this one-time ceremony was to mark a renewed commitment to abide by all His statutes. According to Jack Deere, “The words you have now become the people of the Lord your God do not imply that Israel was not the people of God before that time. They meant that there on the plains of Moab, at that significant turning point in her history, Israel had freshly committed herself again to the Lord. Again, she was told to obey Him and to follow His commands and decrees.”[4] Part III - Deuteronomy 27:11-26 Moses now offers instructions about what was to follow after the people had gathered at Mount Ebal, erected and whitewashed stones, written God's laws on them, and offered a burnt offering to the Lord. The instructions are as follows, “Moses also charged the people on that day, saying, 12 ‘When you cross the Jordan, these shall stand on Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. 13 For the curse, these shall stand on Mount Ebal: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali'” (Deut 27:11-13). In addition to this, the book of Joshua reveals that the ark of the covenant, along with those Levites who carried it, would stand in the valley between the two mountains (Josh 8:33). The picture was that God and His law would be in plain site as the ceremony of recommitment was enacted. The text continues, “The Levites shall then answer and say to all the men of Israel with a loud voice” (Deut 27:14). The Levites mentioned here were likely those in the valley, who would shout out the following curses for those who violated certain commands. The curses were statements of self-imprecation, in which the Israelites agreed with what was said by the Levites. Deuteronomy 27:15-26 consists of twelve curses, perhaps corresponding to the twelve tribes of Israel present at the ceremony. Why twelve curses were stated is not known. What is clear is that God is the author of the laws, the people were His people and under His authority, and their response of amen meant they agreed to adhere to His divine directives, with a deserved curse-punishment if they disobeyed. According to Peter Craigie, “To each curse all the people respond ‘Amen.' This word, which refers back to what has immediately preceded, indicates assent and agreement to what has been proclaimed. Thus, by saying ‘Amen,' the people indicate understanding and agreement and thereby remove any possible excuse for their conduct, if at some subsequent time they were to disobey the law of the covenant.”[5] Additionally, the twelve curses seem to share a pattern of sins that could be committed by Israelites in secret. Though these violations might not be observable to others, God sees, and He will render judgment as He decides. The twelve curses are as follows. ‘“Cursed is the man who makes an idol or a molten image, an abomination to the LORD, the work of the hands of the craftsman, and sets it up in secret.' And all the people shall answer and say, ‘Amen'” (Deut 27:15). This first curse comes to those who violate the command, “You shall have no other gods before Me” (Deut 5:7). God's authority was necessary if His directives were to be followed. Setting up an idol in secret meant setting it in one's home so that no one else could see. Such household idols were worshipped later in Israel (Judg 17:3-4). “‘Cursed is he who dishonors his father or mother.' And all the people shall say, ‘Amen'” (Deut 27:16). This violates God's command, “Honor your father and your mother, as the LORD your God has commanded you” (Deut 5:16). Here, the authority of the parent in the home is of concern. Victor Matthews states, “The home is seen as an important and necessary link for the covenant instruction of each successive generation. Honor is given to parents as representatives of God's authority and is for the sake of covenant preservation. If parents are not heeded or their authority is repudiated, the covenant is in jeopardy.”[6] ‘“Cursed is he who moves his neighbor's boundary mark.' And all the people shall say, ‘Amen'” (Deut 27:17). This command was mentioned before and refers to the theft of a neighbor's land (Deut 19:14). Such an act was not only a crime against one's neighbor, but also against the Lord Himself, as He was the ultimate owner of the land (Lev 25:23). Like the other violations, this could be done in secret, when no one was watching. ‘“Cursed is he who misleads a blind person on the road.' And all the people shall say, ‘Amen'” (Deut 27:18). This verse addresses the exploitation of the vulnerable, namely the blind. However, this could easily extend to others who suffered a handicap and could be abused (Lev 19:14). Earl Radmacher comments, “The underlying assumption is that only a person of great cruelty and no love for God would take advantage of a disabled person.”[7] ‘“Cursed is he who distorts the justice due an alien, orphan, and widow.' And all the people shall say, ‘Amen'” (Deut 27:19). In addition to the blind, there were others within the community who were marginalized and vulnerable to mistreatment. God's people were to protect and defend the vulnerable (Ex 22:21-22; 23:9; Deut 24:17), as He Himself does (Deut 10:17-19). ‘“Cursed is he who lies with his father's wife, because he has uncovered his father's skirt.' And all the people shall say, ‘Amen'” (Deut 27:20). This curse fell on the one who had sexual intercourse with his stepmother (Lev 18:8), which would have been an attack on his father as well. ‘“Cursed is he who lies with any animal.' And all the people shall say, ‘Amen” (Deut 27:21). Bestiality was practiced in the ancient world and represented a sexual perversion that warranted the death penalty (Lev 20:15-16). Daniel Block writes, “Apparently bestiality was deemed such a heinous offense because it blurs the boundaries between the creaturely world and humankind created as image-bearers of God (Gen 1:26–28). The roots of this disposition go back to Eden, where God created woman because none of the animals was an appropriate counterpart for the man (Gen 2:18–25).”[8] ‘“Cursed is he who lies with his sister, the daughter of his father or of his mother.' And all the people shall say, ‘Amen'” (Deut 27:22). This curse fell on the one who engaged in sexual intercourse with a sister or half-sister. Such practices were permissible in ancient Egypt as well as Phoenicia. ‘“Cursed is he who lies with his mother-in-law.' And all the people shall say, ‘Amen'” (Deut 27:23). This act had been declared wicked in Leviticus and warranted the death penalty (Lev 20:14). Jacob's son, Reuben, forfeited his rights as the firstborn son because of this act (Gen 35:22; 49:3-4). ‘“Cursed is he who strikes his neighbor in secret.' And all the people shall say, ‘Amen'” (Deut 27:24). Violence against a neighbor was bad enough, but to injure him/her in secret meant no other person knew about it, and it could not be tried in a court of law, which required two or three witnesses (Deut 19:15). ‘“Cursed is he who accepts a bribe to strike down an innocent person.' And all the people shall say, ‘Amen'” (Deut 27:25). A bribe to kill an innocent person could be done in private. The one who accepted such payment and carried it out would be guilty of murder, which was punishable by death (Lev 24:17). “Cursed is he who does not confirm the words of this law by doing them.' And all the people shall say, ‘Amen'” (Deut 27:26). Rather than recite all the laws he'd previously presented, Moses concludes this section by pronouncing a curse on the one who “does not confirm the words of this law by doing them” (Deut 27:26a). God expected total submission to all His laws and would curse anyone who did not abide by them. Paul cited this verse in Galatians 3:10 to make the point that the Law demanded absolute perfection, and failure to keep any part of it brought a curse from God. The law does not save. These curses were given as a warning not to disobey the Lord. It was intended for Israel's good, to help them avoid the dangers and consequences of sin. According to Jack Deere, “This last curse demonstrates that the preceding list was representative. Perhaps the 11 examples were chosen, as stated earlier, because most of them could be done in secret and therefore the offender might not be as easily detected as he would when violating other laws. The summary nature of the 12th curse, however, indicates that God desired a wholehearted obedience to the Law both in public and in private.”[9] After crossing the Jordan River into the land of Canaan (Josh 3:1-17), Joshua led the people to carry out this command (Josh 8:30-35). Present Application God gives directives to His people, and this for good, never harm (Deut 6:24; 10:12-13). But God's law, though holy, just, and good, reveals humanity's sinful flaws, both in the unsaved and saved. The biblical record of human sinfulness is as follows: Moses wrote, “Then the LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually” (Gen 6:5), and “the intent of man's heart is evil from his youth” (Gen 8:21). A psalmist wrote, “If You, LORD, should mark iniquities, O Lord, who could stand?” (Psa 130:3), and “do not enter into judgment with Your servant, for in Your sight no man living is righteous” (Psa 143:2). Solomon asked, “Who can say, ‘I have cleansed my heart, I am pure from my sin?'” (Prov 20:9). He later said, “Indeed, there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20). Isaiah wrote, “For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away” (Isa 64:6). Jeremiah said, “The heart is more deceitful than all else and is desperately sick; who can understand it?” (Jer 17:9). The apostle Paul said, “as it is written, ‘there is none righteous, not even one…for all have sinned and fall short of the glory of God” (Rom 3:10, 23). Elsewhere he said, “I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not” (Rom 7:18), and “I find then the principle that evil is present in me, the one who wants to do good” (Rom 7:21). The apostle John said, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us” and “If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:8, 10). Everyone deserves God's judgment. No one deserves His mercy or grace. But it is exactly God's mercy and grace that keep us from being judged quickly or harshly by Him. It is written, “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15), and “The LORD is compassionate and gracious, slow to anger and abounding in lovingkindness” (Psa 103:8; cf., Ex 34:6; Psa 145:8; Joel 2:13; Jon 4:2). God has not judged us as our sin deserves, nor treated us according to our failures. David knew this very well and said of God, “He has not dealt with us according to our sins, nor rewarded us according to our iniquities. For as high as the heavens are above the earth, so great is His lovingkindness toward those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us” (Psa 103:10-12). Ezra wrote something similar, saying, “What has happened to us is a result of our evil deeds and our great guilt, and yet, our God, you have punished us less than our sins deserved and have allowed us to survive” (Ezra 9:13). As Christians, we are God's people because we have trusted in Christ as our Savior (John 3:16). We are saved by grace alone, through faith alone, in Christ alone (John 14:6; Acts 4:12; Eph 2:8-9). As a result, we are forgiven our sins (Eph 1:7), given eternal life (John 10:28), God's gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9), and will never be condemned along with unbelievers (John 3:18; Rom 8:1). But as God's people, He expects us to live holy lives (1 Pet 1:14-16), to walk with Him daily (Eph 4:1), live by faith (Heb 10:38; 11:6), and advance to spiritual maturity (Eph 4:11-16; 2 Tim 3:16-17; 1 Pet 2:2). And this we do when we humble ourselves daily, study His Word, seek His will, and prioritize His glory above our own ambitions and interests. As God's children, our Father will judge and discipline us if we live sinfully (Heb 12:5-11; Rev 3:19), and His judgment can even result in our death (Acts 5:1-10; 1 Cor 11:27-30; 1 John 5:16-17). Though it's impossible for us to lose our salvation (John 10:27-29), a sinful lifestyle can cause us to suffer unnecessarily in this life (1 Pet 4:15) and forfeit future rewards in heaven (1 Cor 3:15; 2 John 1:8). But our God who judges is also gracious and quick to forgive when we humble ourselves and confess our sins to Him (1 John 1:9; cf. Luke 18:9-14).[10] And God's judgments, whether harsh or mild, are often determined by the attitude of the offender, for “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5). Therefore, let us always be humble before our God, appealing to His mercy and grace when we fail. For we serve “the God of all grace” (1 Pet 5:10), who sits upon a “throne of grace” (Heb 4:16), who is “rich in mercy” (Eph 2:4) and ready to forgive when we call out to Him. [1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 341. [2] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 627. [3] Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), Dt 27:4. [4] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 310. [5] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 331. [6] Victor Harold Matthews, The IVP Bible Background Commentary: Old Testament Deut 27:16. [7] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 262. [8] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 635. [9] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary, 311. [10] Our salvation comes to us “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29).
In this section, Moses directs Israelite farmers to pay the triennial tithe, which God intended for the Levites, strangers, orphans and widows in their towns (Deut 26:12-15). Then Moses closes this section by directing all Israel to obey the Lord and walk with Him, and that if they do, God will bless and exalt them above all the nations (Deut 26:16-19). Reminder to Give the Triennial Tithe Moses opens this section, saying, “When you have finished paying all the tithe of your increase in the third year, the year of tithing, then you shall give it to the Levite, to the stranger, to the orphan and to the widow, that they may eat in your towns and be satisfied” (Deut 26:12). In a previous section, Moses had addressed the annual tithe of produce that was to be taken to the tabernacle/temple and eaten with the family and Levites (Deut 14:22-27). Here, Moses references the tithe that was taken every third year and deposited—not at the sanctuary—but in the Israelite's own town. This triennial tithe was for the less fortunate and vulnerable within the community (see Deut 14:28-29). It's likely the food was stored in city storerooms where the poor could go and draw from those resources over a period of time and not merely on one occasion. God had blessed Israel with freedom (Deut 5:6), land (Deut 4:1; 9:6), and the ability to make a profit (Deut 8:18). Giving the tithe was a test of their heart, to see if they loved the Lord and would trust Him as their Provider. When it came to helping the Levite, the alien, the orphan, and the widow, Israelites were to be generous and open-handed when surrendering the tenth of their labor-produce. This tithe would secure the needs of the economically vulnerable in the community. By means of this contribution, obedient-to-the-Word Israelites would serve as conduits of God's grace. When the Israelite farmer followed God's Word and gave this tithe to help the Levite, the alien, the orphan, and the widow, he revealed the two-dimensional way his mind and will operated as he looked upward to the Lord in faith and then acted outward for the benefit of others. Moses continued, saying, “You shall say before the LORD your God, ‘I have removed the sacred portion from my house, and also have given it to the Levite and the alien, the orphan and the widow, according to all Your commandments which You have commanded me; I have not transgressed or forgotten any of Your commandments” (Deut 26:13). The Israelite farmers, after setting aside this tithe, were to make a declaration “before the LORD” in which they stated their faithful obedience to God's directive. Daniel Block believes the statement was made at the tabernacle/temple, saying, “After Israelite farmers have demonstrated covenantal loyalty to Yahweh by taking care of the poor, they are to make a pilgrimage to the central sanctuary and perform the verbal ritual that follows.”[1] However, Peter Craigie holds that the statement was probably made at the Israelite's home, saying, “After distributing the tithe, the worshipper made a declaration before the Lord your God; since the words were probably to be spoken in the settlements, not at the central sanctuary, these words may indicate that this worship and declaration in the third year of settlement were performed in the home.”[2] This latter view makes more sense, since the food that was set aside by the farmer was handed over to the local residents. The collection and giving of the tithe of produce every third year was an act of loyal obedience by the Israelite farmer. Apparently, it was collected and stored at the farmer's home until the appropriate time when it was handed over. Moses calls this tithe “the sacred portion” because it was sacred to the Lord, for His glory and the benefit of His people. The tithe of produce was to be held on deposit in the Israelite's home until the day it was delivered to the Levite and the alien, the orphan, and the widow in the community. Here, giving to God's needy people was the same as giving to God Himself; an identification truth we find elsewhere in Scripture (Matt 25:34-40; Acts 9:1-4). Earl Kalland states: "Being sacred, the tenth is definitely not for the donor's use. This sacred tithe was not conceived of as merely a secular tax for the welfare of the poor but as an act inspired by the Lord. Both the giving of it by the donor and the reception of it by the Levite or underprivileged were spiritual acts, and the tithe itself was to be recognized as holy."[3] Additionally, the Israelite was to say, “I have not eaten of it while mourning, nor have I removed any of it while I was unclean, nor offered any of it to the dead. I have listened to the voice of the LORD my God; I have done according to all that You have commanded me” (Deut 26:14). The offering of the tithe was given to God and others, not because the offerer had produced it by means of his own hard work and clever industry, but because God had blessed him, both with the land and the power to make wealth. Once the tithe was dedicated to God, it was to be treated as sacred and could not be touched for any other purpose. That the farmer had not eaten any of the tithe while mourning, nor removed any of it while unclean, nor offered it to the dead, all seems to refer to Canaanite pagan practices that were forbidden by God. Eugene Merrill states: "The best understanding here is that he had not participated in use of the tithe while engaged in pagan rites of fertility or sympathetic magic. Such rites were characteristic of Canaanite worship as a means of inducing the underworld deities to fertilize the soil and guarantee a bountiful harvest. They would include the presentation of offerings and a sacred drama in which weeping and lamentation would play a part (cf. Ezek 8:14)…Ordinary mourning occasioned by death was not in view here, however, for the offerer was to disclaim having made any offering to the dead. This no doubt is to be understood in terms of Canaanite ritual in which deities such as Baal who had been consigned to the Netherworld were sustained by food offerings until they could revive and return to their procreative function on the earth."[4] Having declared covenant loyalty to the Lord, the Israelite was to ask God to fulfill His Word to them by blessing their efforts, saying, “Look down from Your holy habitation, from heaven, and bless Your people Israel, and the ground which You have given us, a land flowing with milk and honey, as You swore to our fathers” (Deut 26:15). Though the Israelite was to address God in heaven, it was understood that God was everywhere present (Psa 139:7-10; Isa 66:1-2). The request for God to bless His people was in keeping with His promise to them. The blessing included both His people and the land He'd given to them. The land which God was giving to His people was of particular interest to the Lord, as He'd promised it to the patriarchs and their descendants (Gen 17:7-8; 26:3-4; 28:13-14). Moses described it as “a land for which the LORD your God cares; the eyes of the LORD your God are always on it, from the beginning even to the end of the year” (Deut 11:12). God's blessing upon His people did not mean everyone would receive equal outcomes, as social and economic stratification continued throughout the nation. Rather, it meant all would be cared for under Yahweh's protections and provisions. Directive to Obey All the Lord's Commands Having discussed Israel's obligations after entering the land of Canaan, Moses here calls his hearers back to the present, and the primary concern of living in obedience to all God's directives. Moses states, “This day the LORD your God commands you to do these statutes and ordinances. You shall therefore be careful to do them with all your heart and with all your soul” (Deut 26:16). Though Moses had been speaking, what was being communicated was the Word of God; saying, “This day the LORD your God commands you to do these statutes and ordinances” (Deut 26:16a). Adhering to these directives meant they were following God. Furthermore, obedience to God implied they'd heard His Word and committed it to their hearts. This was not a one and done event. If Israel was to display covenant loyalty, it meant nothing less than a lifelong devotion to learning God's Word and then applying it by faith to every aspect of their lives, whether marriage, family, work, war, economics, social activities, judicial matters, or religious duties. For the committed Israelite, it meant “his delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). He says, “O how I love Thy law! It is my meditation all the day” (Psa 119:97). Unfortunately, most of Israel's history was marked by disobedience, and this grieved the Lord (see Psa 81:11-14). Having heard God's commitment to His people and providing directives for them to follow, the people were to recognize the solemnity of their oaths, as Moses states, “You have today declared the LORD to be your God, and that you would walk in His ways and keep His statutes, His commandments and His ordinances, and listen to His voice” (Deut 26:17). Having agreed to the terms of the covenant, God then promised to bless them if they kept His directives. Moses said, “The LORD has today declared you to be His people, a treasured possession, as He promised you, and that you should keep all His commandments; 19 and that He will set you high above all nations which He has made, for praise, fame, and honor; and that you shall be a consecrated people to the LORD your God, as He has spoken” (Deut 26:18-19). In this statement, both God and Israel promised to keep their part of the covenant agreement. Israel was to learn and faithfully observe God's directives. This was true for the generation that Moses was addressing, as well as subsequent generations born into the covenant community. If Israel would walk with the Lord, He would elevate them above all other nations. The result would be that Israel receive “praise, fame, and honor” by the other nations. Earl Radmacher states, “These verses conclude the legal corpus of Deuteronomy (12:1–26:19) in which Moses developed and applied the laws of the Book of the Covenant to a new situation, as Israel was about to enter the land. It is also an appropriate anticipation of the next section with its focus on covenant renewal (27:1–30:20).”[5] This last statement anticipates the blessings in Deuteronomy 28:1-14 that God promised to pour out on His people if they would walk with Him and obey His commands. Israel Past, Present, and Future God called Abraham into a special relationship (Gen 12:1-3; 15:1-18), and through his descendants, God would form a special nation (Gen 17:7-8). Abraham's descendants went into Egypt, where they stayed for 400 years (Gen 15:13; 46:1-4; cf. Ex 12:40). Afterwards, God called Israel out of Egypt in 1445 BC under the leadership of Moses. When that happened, God created the nation of Israel (Isa 43:1), which He intended to be His holy people (Deut 7:6), to walk with Him in righteousness (Deut 5:33; 8:6). Under the Mosaic Law, Israel would know blessing if they obeyed God's commands (Deut 28:1-15) and cursing if they did not (Deut 28:16-68). After Moses died, God brought the Israelites into the land of Canaan (i.e., the land promised to Abraham) under the leadership of Joshua (Deut 31:23; Josh 1:1-9), and there the land was divided, giving a portion to each of the descendants of Jacob. After Joshua died (Josh 24:29-31), Israel repeatedly fell into idolatry and suffered divine discipline for their rebellion (read Judges). This went on for over 300 years as Israel fell into a pattern of idolatry. The period of the Judges was marked by people who did not obey the Lord, but “did what was right in their own eyes” (Judg 17:6; 21:25). Samuel was the last of Israel's judges, and then the people cried for a king because they wanted to be like the other nations (1 Sam 8:4-5). God gave them their request (1 Sam 8:22), and Saul became the first king in Israel (1 Sam 10:1). Though Saul started well, he quickly turned away from the Lord and would not obey God's commands. Saul reigned for approximately 40 years and his leadership was a failure (1 Sam 13:1; cf. Acts 13:21). Later, God raised up David to be king in Israel (1 Sam 16:1-13), and David reigned for 40 years and was an ideal king who followed God and encouraged others to do the same (1 Ki 2:10-11). God decreed David's throne would be established forever through one of his descendants (2 Sam 7:16; Psa 89:3-4, 34-36), and this is Jesus (Luke 1:31-33). After David died, Solomon reigned for 40 years (1 Ki 2:12; 11:42-43), and though He was wise and did many good things (ruled well, built the temple, wrote Scripture, etc.), he eventually turned away from God and worshiped idols (1 Ki 11:1-10), and the kingdom was divided afterward (1 Ki 11:11-41). Solomon's son, Rehoboam, ruled over the two southern tribes (Judah) and Jeroboam ruled over the ten northern tribes (Israel). Israel—the northern kingdom—had 19 kings throughout its history and all were bad, as they led God's people into idolatry (i.e., the “sins of Jeroboam” 1 Ki 16:31; 2 Ki 3:3; 10:31; 13:2). The ten northern tribes came under divine discipline because of their idolatry and were destroyed by the Assyrians in 722 BC. Judah—the southern kingdom—had 20 kings throughout its history and 8 were good (some more than others), as they obeyed God and led others to do the same (they were committed to the Lord like David, 1 Ki 15:11). However, Judah repeatedly fell into idolatry—as the 10 northern tribes had done—and were eventually destroyed by the Babylonians in 586 BC. The dispersion of Israel was promised by God if they turned away from Him and served other gods (Deut 28:63-68). Since the destruction by Babylon, Israel has been under Gentile dominance (Luke 21:24; Rom 11:25). After a temporary regathering under Ezra and Nehemiah, Israel continued under Gentile dominance with the Medes & Persians, Greeks, and Romans. Because of their rejection of Jesus as Messiah, God disciplined Israel again in AD 70, and the Jews were scattered all over the world (Jam 1:1; 1 Pet 1:1). Jesus' pronouncement of judgment was, “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. 38 Behold, your house is being left to you desolate! 39 For I say to you, from now on you will not see Me until you say, “Blessed is He who comes in the name of the Lord'” (Matt 23:37-39). The apostle Paul tells us, “a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved; just as it is written, ‘The Deliverer will come from Zion, He will remove ungodliness from Jacob'” (Rom 11:25-26). Israel will be restored as God's special people when Messiah returns to establish His kingdom on earth (Rev 19:11-21; 20:4-6). Jack Deere states: "Through disobedience and rebellion, generation after generation of Israelites forfeited their right to be exalted over the nations. But Isaiah wrote that Israel's rebellion would not continue forever, for the Lord will raise up a generation of faithful Israelites in the future who will enjoy God's grace in a golden age of blessing (Isa 60–62). That age is commonly called the Millennium."[6] [1] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 605. [2] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 322–323. [3] Earl S. Kalland, “Deuteronomy,” in The Expositor's Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 156. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 336. [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 260. [6] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 309.
In this episode I interview Dr. Moshe Daniel Block. Moshe Daniel Block, ND, HMC, VDP is the author of The Revolution of Naturopathic Medicine: Remaining True to Our Philosophy, a book about the philosophy and practice of naturopathic medicine, and Holistic Counseling – Introducing the Vis Dialogue, a book about a breakthrough healing method uniting the worlds of Mind-Body Medicine & Psychology. He graduated from the Canadian College of Naturopathic Medicine (Toronto, Canada) in 2000. Dr Block then went on to complete the Homeopathic Master Clinician course with Louis Klein, FSHom, in 2003. He specializes in autoimmune illness and myasthenia gravis, a disease he was personally diagnosed as having and from which he has healed himself. He teaches the very wisdom and knowledge that helped him heal himself and others in his Holistic Counseling certification program for NDs (holistic-counseling.ca).Connect with me on Instagram @dradrianmehmedi and let me know what you think of the episode!https://www.instagram.com/dradrianmehmedi/Subscribe to Healing Intentions:Apple: https://podcasts.apple.com/us/podcast/healing-intentions/id1513511677YouTube: https://www.youtube.com/channel/UCvCVBWBzJlgijJyHGJZ_ZiwSpotify: https://open.spotify.com/show/0Br46boiZpBXbdbgLxhk0UGoogle: https://podcasts.google.com/?feed=aHR0cHM6Ly9mZWVkcy5idXp6c3Byb3V0LmNvbS8xMDgxNDMwLnJzcw==
Dr Moshe Daniel Block is the author of The Revolution of Naturopathic Medicine: Remaining True to Our Philosophy, a book about the philosophy and practice of naturopathic medicine, and Holistic Counseling – Introducing the Vis Dialogue, a book about a breakthrough healing method uniting the worlds of Mind-Body Medicine & Psychology. He graduated from the Canadian College of Naturopathic Medicine (Toronto, Ontario) in 2000. Dr Block then went on to complete the Homeopathic Master Clinician course with Louis Klein in 2003. He now focuses his practice doing one on one "Physician, Heal Thyself!" and mentoring appointments with NDs and students enrolled in his mind-body medicine certification program called "Holistic Counseling." He continues to specialize in autoimmune illness and myasthenia gravis, a disease he was personally diagnosed as having and from which he has healed himself. For more on Dr Block's counseling certification, see https://holistic-counseling.ca/
In today's episode Dr. Moshe Daniel Block ND dives deep into the question of “Who am I?”. He provides us with some practical tips on how we can catch when we are operating from the limited self of the ego and when we are truly connected to who we really are. Contact Dr. Moshe Daniel Block Holistic Counseling Website Dr. Moshe's Website
For our very first Disciple Dojo long-form interview, I am THRILLED to have my good friend Carmen Joy Imes, author of “Bearing God's Name: Why Sinai Still Matters” and one of the most winsome Hebrew Bible scholars writing today! We had a blast and discussed so many important topics! This is a full-length podcast interview, so for those who can't watch the entire thing, the timestamps below will be helpful: 00:00:00 - Intro banter 00:00:17 - Why Dr. Carmen Imes had to be my first ever guest! 00:01:38 - How the Ph.D sausage gets made! 00:04:12 - Why Carmen owes everything to JM! (Not really!) 00:04:26 - Daniel Block is RIDICULOUSLY nice! 00:04:45 - Ph.D process in U.K. vs. Ph.D process in America 00:05:58 - How Ph.D work differs from college/seminary 00:10:22 - Who are the “Blockheads”? 00:11:26 - What are the language requirements for Ph.D in Hebrew Bible? 00:14:10 - The decline of German as the primary Bible scholar language 00:15:29 - How do you learn *HOW* to actually teach a college class? 00:19:40 - How Carmen chooses classroom reading assignment books 00:21:13 - Why Carmen chose OT over NT as a focus 0025:21 - How Carmen sees her work as "a bridge" 00:27:48 - JM and Carmen's mutual love of Christopher Wright! 00:32:05 - Carmen's favorite movie & TV show 00:33:32 - Carmen's & JM's thoughts on @The Chosen TV show 00:35:10 - Carmen's favorite band/musician 00:35:54 - Carmen's favorite novels 00:38:07 - Carmen's love of Caramel 00:38:48 - JM's deep dark Preacher's Kid confession! 00:39:58 - Thoughts on Beth Moore, Esau McCaulley, and Sandra Richter 00:45:26 - Carmen's most-recommended study Bible 00:47:29 - Carmen's inside scoop on John Walton! 00:48:32 - JM & Carmen discuss women in ministry 01:09:52 - The growing number of women Biblical scholars 01:10:50 - Women's Study Bibles 01:15:07 - The gift of women scholars who actually believe Scripture! 01:18:11 - Why the OT law is actually ALL ABOUT grace! 01:22: 28 - How do we honor the OT without keeping all the OT laws? 01:29:42 - Sinai as the center of the entire Torah 01:31:52 - The Priestly garments being an “inside out tabernacle” 01:34:57 - Carmen's views on the date and location of the Exodus? 01:40:21 - Carmen's thoughts on @Dr. Michael S. Heiser ? 01:45:13 - What is going on with the “bridegroom of blood” in Exodus 4?? 01:57:09 - where people can find Carmen online 02:00:27 - Question from Carmen to JM: "Why didn't you do your Ph.D?" ------- Follow Carmen on Twitter: @carmenjoyimes Carmen's blog: http://www.carmenjoyimes.blogspot.com https://www.ivpress.com/carmen-joy-imes Carmen's Amazon author page: https://www.amazon.com/Carmen-Joy-Imes/e/B07BNPY56Q Carmen's books can be found at: * Bearing God's Name - https://tinyurl.com/v39syn5v * Carmen's published dissertation - https://tinyurl.com/48ab2uad * Praying the Psalms with Augustine and Friends - https://tinyurl.com/2xwtb4f4 Disciple Dojo related resources: * Superhero Seminary: Wonder Woman on being a 'helper' - https://www.youtube.com/watch?v=vQUHlNJAAaQ * Bible for the Rest of Us (video curriculum) - http://www.discipledojo.org/bible * Disciple Dojo review of the Cultural Backgrounds Study Bible - https://www.youtube.com/watch?v=0dNTdceIYvc&t=20s ------ Go deeper at www.discipledojo.org
Trusting the Bible, series 2 Reading the Old Testament: A guide to finding your way through difficult Old Testament passagesDr Andrew Ollerton meets with academics and researchers from the Tyndale House network to discuss how they approach the Old Testament and wrestle with its trickier passages. Each episode focuses in on a different text from the Old Testament, as we explore the reading processes and practices that researchers bring to their own Bible reading. In this episode Dr Andrew Ollerton is joined by Dr Daniel Block to look at Old Testament law and instruction. This episode's text is Deuteronomy Chapter 27 and the instruction to set up the stones on Mount Ebal, as Daniel demonstrates how even after 50 years of study the biblical text might still have surprises for us. Dr Daniel Block is Gunther Knoedler Professor Emeritus of Old Testament, Wheaton College. His scholarly work focuses on the books of Deuteronomy, Judges, Ruth, and Ezekiel. Dr Block studied for his DPhil at Liverpool University. He has written numerous scholarly articles and reference works and served as a senior translator for the New Living Translation. His books include The Gods of the Nations: Studies in Ancient Near Eastern Theology and The Gospel according to Moses: Theological and Ethical Reflections on the Book of Deuteronomy.Reading list: Covenant: The Framework of God's Plan for Redemption (Baker Academic, 2021) Daniel I. Block, "'What Do These Stones Mean?' The Riddle Of Deuteronomy 27," Journal of the Evangelical Theological Society 56.1 (March 2013): 17-41---Trusting the Bible is a collaboration between Tyndale House, Cambridge @Tyndale_House and the Bible Society @biblesociety.Visit us online: Tyndale House & Bible Society. Support the show (https://tyndalehouse.com/about/support/)
Episode on Romans 1 is LiveJoin us as Dr. Roy Ciampa (Samford University) and Dr. Frank Thielman (Beeson Divinity School) talk to us about Romans 1. We discuss a number of things including: the meaning of “gospel”; the difficult phrase, “the righteousness of God”; Paul's use of Habakkuk 2:4; and Paul's lengthy discussion of “the wrath of God.”Enter the Giveaway to Win Three BooksThis post contains affiliate links.This week we are giving away three books on Romans published by Zondervan. (Thanks to Zondervan for the giveaway copies.) You can win all three books:Frank Thielman. Romans. Zondervan Exegetical Commentary on the New Testament. Zondervan, 2018.Michael Bird. Romans. The Story of God Bible Commentary. Zondervan, 2016.Ben C. Blackwell et al., eds. Reading Romans in Context: Paul and Second Temple Judaism. Zondervan, 2015.To enter this giveaway, look out for the giveaway posts on social media: like and retweet the giveaway post on Twitter, or like and share the giveaway post on Facebook or on Instagram. Giveaway closes Sunday, Oct 24th at 11:59 pm.This Week's BlurbsIn this episode, Roy Ciampa recommends Frank Thielman's Romans commentary and Esau McCauley's Reading While Black.Frank Thielman recommends Robert Louis Stevenson's Treasure Island and Daniel Block's, Covenant: The Framework of God's Grand Plan of Redemption.Visit our website at thetwotestaments.com, where you can subscribe, see our release schedule, and meet our guides through Job.Find us on Apple Podcasts, Google Podcasts, Spotify, Stitcher, Vurbl and Pocket Casts.You can also watch us on Youtube. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit thetwotestaments.substack.com
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