Podcast appearances and mentions of daniel block

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.TakeawaysDr. 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 section (Deut 26:1-11), Moses reminds Israel of God's deliverance from Egyptian bondage, His faithfulness to bring them into the land of promise, and how they were to show their loyalty and gratitude by annually giving Him the first fruits of their agricultural production. Directives for Entering Canaan      God was giving Israel the land of Canaan as an inheritance, which was a reminder that God owns the world and controls who occupies territories (cf. Lev 25:23; Deut 10:14; Psa 24:1; 89:11; Acts 17:24-26). The time of this annual celebration was to begin after Israel had entered the land of Canaan, as Moses said, “Then it shall be, when you enter the land which the LORD your God gives you as an inheritance, and you possess it and live in it” (Deut 26:1). This would be the first celebration of the feast of Firstfruits, in which Israelites gave to the priests the first and best of their produce of the land (see Deut 18:1-5). It was given to the priests because they served as God's representatives, meditating between the people and God. Also, the priests were not given land and had to rely on their fellow Israelites for their daily needs. This new celebration marked a shift from Israel's life as herders to farmers. Peter Craigie states: "Unlike Passover and the covenant ceremony, the offering of firstfruits would be a new religious institution in Israel; before taking possession of the land, they were not an agricultural people and therefore had no harvest festival. Thus, this first offering of the firstfruits by the Israelites, once they had taken possession of the land, would mark the inauguration of the new life which had been anticipated for so long on the basis of the covenant promise of God."[1]      Israel was a theocracy (Isa 33:22), and the annual practice of going to the tabernacle/temple was intended as a display of loyalty and appreciation to God for His blessings. The Israelite who had worked the land and been blessed by God with a harvest was to bring the first fruits to the tabernacle/temple once a year. Moses directed them, saying, “you shall take some of the first of all the produce of the ground which you bring in from your land that the LORD your God gives you, and you shall put it in a basket and go to the place where the LORD your God chooses to establish His name” (Deut 26:2). Once at the location of God's choosing (the sacred space), the Israelite was to take a portion of his gift and place it in a basket and give it to the priest. Earl Radmacher states: "The Israelites were to offer to God the fruit that ripened first, even though there was always a possibility that the rest of the crop would not ripen or be harvested because of some unforeseen circumstance. By offering the first of the produce to the Lord, the people expressed their trust in God's provision and their gratitude for His good gifts."[2]      Along with the basket of produce, Israelites were to bring a statement that recognized God's faithfulness to bring them into the land of promise, as well as His promise to bless them. Moses said, “You shall go to the priest who is in office at that time and say to him, ‘I declare this day to the LORD my God that I have entered the land which the LORD swore to our fathers to give us'” (Deut 26:3). Here was a collaboration of worship, both by the giver and the priest in office at the time the gift was given.      After the offeror had made his declaration that recognized God's faithfulness and goodness, “Then the priest shall take the basket from your hand and set it down before the altar of the LORD your God” (Deut 26:4). The priest, who received the basket of produce and placed it before the altar, apparently gave it back to the offeror, who also placed it at the altar (see Deut 26:10). The altar mentioned here was the altar that was in the courtyard where animals were sacrificed, as the altar of incense was located in the holy place, where only priests could enter. After giving the priest the offering, Moses directed the giver to speak directly to God, saying, “You shall answer and say before the LORD your God” (Deut 26:5a). The recitation that follows is a short summary of Israel's history from the divine perspective. The Israelites were to remember their ancestral heritage from nomadic wandering to Egyptian slavery and suffering, their cry to the Lord for help, His compassionate deliverance from slavery to freedom, and then freedom to eventual blessing in the land of promise. The specific wording to be spoken by the offeror was as follows: "My father was a wandering Aramean, and he went down to Egypt and sojourned there, few in number; but there he became a great, mighty and populous nation. 6 And the Egyptians treated us harshly and afflicted us, and imposed hard labor on us. 7 Then we cried to the LORD, the God of our fathers, and the LORD heard our voice and saw our affliction and our toil and our oppression; 8 and the LORD brought us out of Egypt with a mighty hand and an outstretched arm and with great terror and with signs and wonders; 9 and He has brought us to this place and has given us this land, a land flowing with milk and honey. 10 Now behold, I have brought the first of the produce of the ground which You, O LORD have given me." (Deut 26:5b-10a)      This wording is likely a creedal statement that was to be memorized by the worshipper and repeated year after year, at the time of the offering of the first fruits. There are five parts to the statement: 1) a recognition of Jacob's wandering until God brought him to Egypt where his family grew in number (Deut 26:5), 2) how the Egyptians afflicted them (Deut 26:6), 3) how the Israelites cried to God and He delivered them by His great power (Deut 26:7-8), 4), how God brought His people into the land of Canaan (Deut 26:9), and 5) the Lord's goodness to bless them in the land (Deut 26:10). This statement was intended to help the Israelites frame their current blessings from the divine perspective. The specific breakdown of this statement is as follows.      The Israelite offeror was to open with the statement, “My father was a wandering Aramean, and he went down to Egypt and sojourned there, few in number; but there he became a great, mighty and populous nation” (Deut 26:5b). The reference to “my father” was likely a reference to Jacob, whose mother was an Aramean (Gen 25:20), and he worked as a shepherd in Aram for twenty years while serving his uncle Laban (Gen 31:41-42). After Jacob returned to Canaan and lived there for several years, God caused a famine on the land (Gen 41:25-32), and Jacob's family suffered hunger which drove them to Egypt for food (Gen 46:1-7). Though Jacob and his family were seventy in number when they went to Egypt (Gen 46:26-27; Ex 1:5), God protected and blessed them, and over four hundred years they grew to be a great nation (Ex 1:7; Deut 10:22).      However, though the Israelites grew in number while in Egypt, they were eventually mistreated. The Israelite offeror was to say, “And the Egyptians treated us harshly and afflicted us and imposed hard labor on us” (Deut 26:6). Apparently, because of the growing Israelite population, the Egyptian leadership felt threatened by them and chose to oppress them as a means of controlling them. Such behavior is indicative of the arrogant who are enslaved by human viewpoint, which often resorts to oppression and bully tactics as a means of controlling others.      During their captivity and suffering, the Israelites sought the Lord, saying, “Then we cried to the LORD, the God of our fathers, and the LORD heard our voice and saw our affliction and our toil and our oppression” (Deut 26:7; cf., Ex 2:23-25). This speaks of the Israelite condition prior to their deliverance and how they cried out to the Lord to intervene, which He did. The confession recognizes God's deliverance, saying, “and the LORD brought us out of Egypt with a mighty hand and an outstretched arm and with great terror and with signs and wonders” (Deut 26:8). The Lord had previously promised Abraham, Isaac, and Jacob, that their descendants would become a great nation and possess the land of Canaan (Gen 17:7-8; 26:24; 28:13-14), so He brought them out of Egypt to fulfill His word (Deut 5:6; 6:12; 8:14), and thus He created the nation of Israel (Isa 43:15; 45:11). Because Egypt was the greatest superpower of the day, it took God's intervention to liberate His people. Moses, throughout his address in Deuteronomy, references Egypt 49 times. Some of those instances were intended to infuse into Israelite thinking their time of Egyptian slavery (Deut 5:15; 15:15; 16:12; 24:18, 22), and that memory was to have a direct influence on how they appreciated God and behaved toward others.      And after their deliverance and wilderness wanderings, the Israelite was to recognize God as the One who brought them into the land of blessing, saying, “and He has brought us to this place and has given us this land, a land flowing with milk and honey” (Deut 26:9). Here was a recognition of God's faithfulness to His Word. Lastly, as a display of covenant loyalty to the Lord, the offeror was to say, “Now behold, I have brought the first of the produce of the ground which You, O LORD have given me” (Deut 26:10a). God owns everything and needs nothing (Lev 25:23; Deut 10:14; Psa 24:1; 89:11; Acts 17:24-26); therefore, the annual gift was a test of the believer's heart (see 1 Ch 29:11-18).      After reciting the above script, Moses directed the offeror to place the gift before the Lord and to worship Him. The worship also included the priest, the alien, and the members of the worshipper's household. Moses said, “And you shall set it down before the LORD your God, and worship before the LORD your God, and you and the Levite and the alien who is among you shall rejoice in all the good which the LORD your God has given you and your household” (Deut 26:10b-11). Daniel Block states: "The final phase of this ritual (v. 10b) involves actions by the worshiper: He is to set the basket with the firstfruits before Yahweh, and then in a gesture of homage and submission prostrate himself before Him. Having done so, he is to invite his entire household, as well as Levites and aliens from his town, to join him in celebrating all the benefactions Yahweh has lavished on them. Like the pilgrimages described in Deuteronomy 12:5-12, this is to be a joyful event, presumably involving a meal eaten at the sanctuary in the presence of Yahweh with the entire household, as well as with Levites and aliens whom the worshiper has invited to accompany him to the sanctuary (cf. Deut 12:7, 12, 18; 14:26-27; 16:11, 14)."[3]      Here we observe how the worshipper included his family, the Levites, and the alien who lived within the covenant community. This shows that the worship associated with the feast of First Fruits was to be an ongoing annual activity, at the prescribed location of the tabernacle/temple, was public, and corporate. Present Application      Though both the people of God, Israel and the Church are distinct, the latter being blessed by the former. But not everyone recognizes this distinction, as replacement theologians teach that the Church replaces Israel. As a result, they have sought to find corresponding replacements for Israel's religious offices and practices. For example, the Roman Catholic Church believes: Israel had a specific location for worship in Jerusalem, so the Church must have a specific holy place, which they've designated as Vatican City in Rome. Israel had a specialized priesthood, and the Church should have a specialized priesthood as well. Israel had a tiered priestly system consisting of the high priest, ordinary priests, and Levites who served at the temple and in the community; likewise, the Roman Catholic Church has a tiered system with the pope, cardinals, archbishops, bishops, and priests. Israel's priests had special clothing, and the Roman Catholic Church has special clothing for its leaders. Israel offered ongoing animal sacrifices, and the Roman Catholic Church teaches that the Lord's Supper is a perpetual sacrifice (transubstantiation).      However, the New Testament reveals there is a distinction between Israel and the Church (1 Cor 10:32), and that worship and service in ancient Israel was different than that of the Christian living in dispensation of the church age. Israel was a nation (Ex 19:6), but the church is not a nation (Rom 10:19). God's program for Israel focused on the land promised to Abraham (Gen 12:1; 15:18; 17:8), whereas the church is called to go out to many lands (Matt 28:19-20; Acts 1:8). Israel was mentioned throughout the Old Testament and recognized by other nations (Num 14:15; Josh 5:1), but the church was a mystery not known in the Old Testament (Eph 3:1-6; Col 1:26-27; cf. Rom 16:25-26). Israel had a priesthood that was specific to the tribe of Levi (Num 3:6-7), whereas all Christians are priests to God (Rev 1:6; cf. 1 Pet 2:5, 9). Israel worshipped first at the Tabernacle and later the Temple (Ex 40:18-38; 2 Ch 8:14-16), but for Christians, their body is the temple of the Lord, and they gather locally where they want (1 Cor 6:19-20; cf. 1 Cor 16:19; Col 4:15). Israel was required to tithe from the produce of their land (Deut 14:22-23; 28-29; Num 18:21), but there is no tithe required from Christians, only a joyful attitude when giving, “for God loves a cheerful giver” (2 Cor 9:7). Israel offered produce and animal sacrifices to God (Lev 4:1-35), but Christians offer spiritual sacrifices (1 Pet 2:5; cf. Rom 12:1-2; Heb 13:15). The Christian's spiritual sacrifices to the Lord include: The giving of one's body for service to the Lord: “Therefore, I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom 12:1-2) The sacrifice of praise for worship: “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Heb 13:15). The doing of good works and sharing with others: And do not neglect doing good and sharing, for with such sacrifices God is pleased” (Heb 13:16; cf., Phil 4:18). The sacrifice of one's life for the benefit of others: “But even if I am being poured out as a [sacrificial] drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all” (Phil 2:17; cf., Phil 1:21-26). To walk in sacrificial love: “Therefore, be imitators of God, as beloved children; and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph 5:1-2).   [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), 320. [2] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 259. [3] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 604.

     In Deuteronomy 25:11-19, Moses addresses the punishment of a woman who damages another man's genitals while defending her husband in a fight (Deut 25:11-12), God's requirement to adhere to standard weights and measures (Deut 25:13-16), and the future command to destroy the Amalekites as divine judgment for their sin of attacking Israel when they were weak and vulnerable (Deut 25:17-19). Justice for Unfair Fighting      In the previous section, Moses addressed the shameful behavior of a brother who would not fulfill his levirate duties (Deut 25:5-10), and here addresses the shameful behavior of a wife toward another man. In this current scenario, Moses said, “If two men, a man and his countryman, are struggling together, and the wife of one comes near to deliver her husband from the hand of the one who is striking him, and puts out her hand and seizes his genitals, 12 then you shall cut off her hand; you shall not show pity” (Deut 25:11-12). Naturally, a wife defending her husband would be considered an honorable act; however, in this context, the end does not justify the means, as her action may do more than merely rescue her husband, as she may permanently prevent the man from being able reproduce children. Furthermore, to grab a Jewish man's genitals might be viewed as a disregard for the sign of the Abrahamic covenant (which was male circumcision), and therefore a disregard for the God of the covenant.[1] Clough states this practice was “a common tactic used by women in the Ancient Near East.”[2] However, though common in pagan cultures, Moses here prohibits this practice. The wife could help defend her husband, but this practice was not permissible, and if implemented, required the woman's hand that was used in defending her husband to be cut off.      Cutting off the woman's hand appears to be an application of lex talionis, or the law of retaliation, which meant the punishment was not to exceed the crime (cf., Ex 21:23-25; Lev 24:19-20). However, because a woman is biologically different than a man, the application of this law served as an example (i.e., a case law) of how to apply lex talionis in odd situations. Peter Craigie states: "It should be noted, finally, that the punishment prescribed for this violation of the law is an extension of the lex talionis; for obvious reasons, given the different sexes of the persons involved in the incident, the lex talionis could not be applied literally. It may be that this very particular piece of casuistic law is intended as an example of how lex talionis was able to be interpreted when it could not be applied literally."[3]      This is the fourth and final time in Deuteronomy that Moses set forth a directive in which an offender was not to be shown pity when punishment was rendered for a particular crime. The previous examples include showing no pity when executing a relative who promoted idolatry (Deut 13:6-9), a murderer (Deut 19:11-13), and a false witness who accused another of murder (Deut 19:16-21). Just Weights and Measures      Moses now moves into economic matters pertaining to the just use of weights and measures. Moses states, “You shall not have in your bag differing weights, a large and a small. 14 You shall not have in your house differing measures, a large and a small. 15 You shall have a full and just weight; you shall have a full and just measure, that your days may be prolonged in the land which the LORD your God gives you” (Deut 25:13-15). Using unjust weights and measures would be a violation of the command not to covet (Deut 5:21) as well as the command not to steal (Deut 5:19). This command assumes a national standard for weights and measures to be used in ancient Israel. Victor Matthews states, “Commerce in a society without coined money is dependent on standard weights and measures. Examples of stone and metal weights, marked with specific symbols designating weight values, have been found in Egyptian tombs as well as at several sites in Israel and Mesopotamia.”[4] Using different weights and measures was a form of thievery, as a businessperson would use a heavier weight or larger measure when purchasing items, thus obtaining more for the businessperson, and then a lighter weight and smaller measure when selling to the purchaser, thus giving less to the customer. Jack Deere states, “The Israelites were to be totally honest in their business dealings. They could well afford to be so since it was ultimately the Lord who would withhold or give prosperity to them. Thus, honesty in business was a way of proclaiming one's faith in the Lord's ability to support him and give him long life.”[5] Here was blessing that came from God to those who abided by His moral standards.      God was personally concerned with all matters in society. His laws provided moral standards pertaining to marriage, raising children, agriculture, caring for the poor, the judiciary, military, and economics. To disregard one aspect of God's law would negatively impact other areas. In this case, unjust weights and measures would unfairly enrich the businessperson while injuring the average citizen by depriving him/her of food resources or other goods. Moses declares, “For everyone who does these things, everyone who acts unjustly is an abomination to the LORD your God” (Deut 25:16). This shows that theology matters, as the Israelite businessperson who walked with God and was obedient to His Word would naturally be honest in economic dealings with others. Unfortunately, at certain times in their history, Israel businessmen failed to adhere to this law, and the prophets spoke out against them for their crimes that hurt others (Amos 8:4-6; Prov 11:1; 16:11; 20:10, 23).   Just Retribution for the Amalekites for their Cruel Hostility      Moses then shifted to address a matter pertaining to an event 40 years earlier when Israel was coming out of Egypt. Moses said, “Remember what Amalek did to you along the way when you came out from Egypt, 18 how he met you along the way and attacked among you all the stragglers at your rear when you were faint and weary; and he did not fear God” (Deut 25:17-18). Eugene Merrill states: "The Amalekites, whom the Old Testament traces back to Eliphaz, son of Esau, and his concubine Timna (Gen 36:12), lived in the Arabian deserts east and south of the Dead Sea (Gen 36:16; Num 13:29; 14:25). They were a fierce nomadic people, hostile to Israel as their flagrant attack on the weak and elderly of the Exodus wanderers makes clear (Ex 17:8–16). Because of this cowardly act, the Lord placed them under his judgment (Ex 17:14), promising to bring them to utter ruin (Num 24:20)."[6]      Apparently, the Amalekites had attacked weak and vulnerable Israelites, the stragglers who had difficulty keeping up, and this when they were “faint and weary.” Here was a cowardly attack on those who were vulnerable. Daniel Block states: "The Amalekites committed barbaric and cowardly atrocities. Fearing to engage the Israelites in a frontal attack, they let the Israelites pass by; then, when they were famished and weary, they attacked powerless stragglers at the rear. These probably involved the weak and the sick, who could not keep up with the main camp and proved easy targets for marauders."[7]      To say that Amalek “did not fear God” meant he had no regard for God's people. Moses then said, “Therefore, it shall come about when the LORD your God has given you rest from all your surrounding enemies, in the land which the LORD your God gives you as an inheritance to possess, you shall blot out the memory of Amalek from under heaven; you must not forget” (Deut 25:19). The two directives in this section were: 1) remember what Amalek did to Israel at a time when they were weak, and 2) execute future judgment upon the Amalekites by destroying them altogether. Biblically, there were times when God Himself executed punishment on others (see Gen 11:1-8; 19:24-25), but at other times He expected His people to serve as His instrument of righteous judgment upon the wicked (Ex 32:19-28; Rom 13:1-4). Jack Deere states: "Two specific battles with the Amalekites were mentioned in the Pentateuch (Ex 17:8–16; Num 14:39–45), but Deuteronomy 25:17–19 seems to indicate a series of hostilities that are not mentioned elsewhere. The unprovoked attacking of the weak, sick, and helpless Israelites lagging behind evidenced the cruelty and cowardice of the Amalekites as well as their lack of fear of Israel's God. Since the Amalekites had shown no mercy to Israel, they were to receive none. Israel was to blot out the memory of Amalek from under heaven. More than 400 years later David defeated the Amalekites (2 Sam. 1:1), but they were not completely wiped out till about another 300 years later in Hezekiah's day (1 Chron. 4:41–43). The strong command Do not forget! is the last of nine such commands in Deuteronomy (cf. comments on Deut. 4:9)."[8]      The Amalekites displayed a longstanding hostility toward Israel and caused them problems for many centuries. Amalekite hostility can be seen during the time of the Judges (Judg 6:3; 10:12), King Saul (1 Sam 15:6-8), and King David (1 Sam 30:1-17). Eventually, they were finally destroyed in the time of Hezekiah (1 Ch 4:41-43). Present Application      Israel was a theocracy, one kingdom under God, who was their Judge, Lawgiver, and King (Isa 33:22). In Deuteronomy 25:13-16, we learn that God directed His people to have integrity and to live honestly in their business dealings with others. God was concerned about metrology, which is the science of measurement, most commonly with weights, volume, and distance. Having an agreed upon universal standard allowed a free market to operate with integrity, as each person could know that what they were buying, or selling, was a true measurement.[9]      Israel being a theocracy, meant that an Israelite could not separate the learning of the law from the practicing of the law within the context of a theological relationship with the Lord of the law. Various aspects of God's law touched on matters familial, agricultural, social, judicial, martial, religious, and financial. In this way, we learn there was no dichotomy between the sacred and the secular. To be walking properly with the Lord meant knowing His directives and conforming one's life to those directives. God's directives form the standard for righteous conduct. Without a fixed standard for values, morals become arbitrary and unstable. Holding to God's moral standards meant one would follow ethical business practices, being honest in buying and selling, adhering to just weights and measures.      In ancient Israel, God cared about the economic practices of His people, saying, “You shall do no wrong in judgment, in measurement of weight, or capacity. 36 You shall have just balances, just weights, a just ephah, and a just hin; I am the LORD your God, who brought you out from the land of Egypt. 37 You shall thus observe all My statutes and all My ordinances and do them; I am the LORD” (Lev 19:35-37). Solomon wrote in Proverbs, “A just balance and scales belong to the LORD; all the weights of the bag are His concern” (Prov 16:11). John Kitchen writes, “God is intimately involved in establishing what justice in the business world looks like. The standard of ethics for business is divinely established! Unethical business practices are not only in defiance of the king, but of God Himself. There is more to be considered in business than mere pragmatics.”[10]      Furthermore, God disapproved of false weights and measures, saying, “A false balance is an abomination to the LORD, but a just weight is His delight” (Prov 11:1), and “Differing weights and differing measures, both of them are abominable to the LORD” (Prov 20:10), and “Differing weights are an abomination to the LORD, and a false scale is not good” (Prov 20:23). Three times in Proverbs it is declared that a false balance or differing weights are an abomination to the Lord. John Kitchen writes: "An abomination is an attitude or action that is repugnant to the Lord and which He cannot endure. Because God loathes these things, they come under His judgment. Other things listed as ‘an abomination' to the Lord include idolatry (Deut 7:25), homosexuality and other sexual perversions (Lev 18:22–30; 20:13), human sacrifice (Deut 12:31), occult activity (Deut 18:9–14), ritual prostitution (1 Kings 14:23f), and sacrificing unclean or defective animals (Deut 14:3–8; 17:1)."[11]      Those who reject God inwardly will be inclined to defraud others outwardly. Unfortunately, Israel later turned away from the Lord and declined morally, and their business practices reflected their spiritual state. Having dethroned God from their lives and rejected His moral standards, they enthroned their own sinful desires which flowed into their business dealings. Later prophets, who served as prosecuting attorneys for the Lord, brought charges against Israelites because of their corrupt business practices (Amos 8:4-6, Mic 6:10-11), which added to the eventual destruction of the nation.      It should be remembered that people may use weights in business dealings, but “the LORD weighs the hearts” of everyone (Prov 21:2; cf., Prov 24:12); and He desires “righteousness and justice” from His people (Prov 21:3). Honesty and generosity should be the hallmark of God's people, especially those who lead in business.   [1] Remember, God's covenant with Abraham came with the sign of circumcision (Gen 17:11), which pictured God's supernatural involvement in producing a promised heir, as Abraham could not produce an heir on his own. This was also true for the virgin Mary, who bore the baby Jesus, the Messiah, by means of supernatural procreation (Luke 1:30-35). [2] Charles Clough, Lecture notes on Deuteronomy 25:11-19 Calibrated Social Standards as a Restraint on Coveting, (2011), p. 2. https://www.bibleframeworkapplied.org/bfmfiles/notes/2009-Deuteronomy-Handout-058.pdf [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), 316. [4] 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 25:13–16. [5] 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), 307. [6] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 331. [7] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 592–593. [8] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary, vol. 1, 307. [9] In the United States, the National Institute of Standards and Technology, is the governmental department responsible for regulating weights and measures in business. For a helpful video, watch the following: https://www.youtube.com/watch?v=xml6brruFEU [10] John A. Kitchen, Proverbs: A Mentor Commentary, Mentor Commentaries (Fearn, Ross-shire, Great Britain: Mentor, 2006), 357. [11] Ibid., 239.

     In this section, Moses addresses how corporal punishment was to be meted out by the courts (Deut 25:1-3), how fairness applied to work animals (Deut 25:4), and the specifics of levirate marriage (Deut 25:5-10). Fair Punishment for Crime      In ancient Israel, like any nation, there were certain crimes that warranted punishment. In this particular case, Moses set a limit on the number of blows a man could receive as punishment for his crime. Moses said, “If there is a dispute between men and they go to court, and the judges decide their case, and they justify the righteous and condemn the wicked, 2 then it shall be if the wicked man deserves to be beaten, the judge shall then make him lie down and be beaten in his presence with the number of stripes according to his guilt” (Deut 25:1-2).      In Moses' example, a dispute arose between two men who could not resolve their case by themselves and needed to bring it before a court. In this instance, the judges heard and ruled on the case and declared one righteous (צַדִּיק tsaddiq – righteous, just) and the other wicked (רָשָׁע rasha – wicked, criminal). This assumes God's law had been given, that the judges objectively understood the law based on God's intent, that they properly evaluated the case, and rendered a verdict that declared one to be justified and the other a criminal (Deut 25:1). All of this assumes God as the absolute moral Lawgiver who had revealed His will in objective language that could be understood and applied. If there is no absolute moral Lawgiver, then there are no absolute moral laws, and if there are no absolute moral laws, then right and wrong are reduced to arbitrary absolutes manufactured by those in power.      Here, Moses mentions a case, which is vague and probably intended to leave its application open to multiple instances where the judgment might apply. If the wicked person had committed a crime worthy of a beating, it was to be executed right away in the presence of the judge, and the beating was to be in proportion to the crime. Furthermore, Moses set a limit on the number of lashes a criminal could receive, saying, “He may beat him forty times but no more, so that he does not beat him with many more stripes than these and your brother is not degraded in your eyes” (Deut 25:3). The purpose of the limitation was to prevent the criminal from being degraded by excessive punishment. After all, he was still a person with intrinsic value.      The ancient Law Code of Hammurabi (ca. 1750 B.C.) directed a man to be beaten 60 times, saying, “If a seignior has struck the cheek of a seignior who is superior to him, he shall be beaten sixty (times) with an oxtail whip in the assembly.”[1] This shows that public beatings were a common practice in the ancient world. Peter Craigie states: "The substance of this legislation makes it very clear that corporal punishment was subject to many safeguards designed to avoid its abuse. Corporal punishment could be inflicted only after proper trial, and then it was to be carried out, within the specified limit, under the supervision of the judge. In this way, care was taken to see that the punishment was appropriate to the crime, on the one hand, and that the criminal was not grossly maltreated on the other hand; the guilty party was still your brother (v. 3b; a fellow Israelite) and was not to be publicly humiliated."[2]      In the New Testament we learn this particular law was reduced to thirty-nine blows, likely as a safeguard to prevent Jewish judges from going beyond what the law demanded. The apostle Paul had been wrongly beaten with a whip, saying, “Five times I received from the Jews thirty-nine lashes” (2 Cor 11:24), adding, “Three times I was beaten with rods” (2 Cor 11:25). Here was an abuse of this law by corrupt Israelites who sought to suppress Paul and his Christian ministry. Fair Treatment of Work Animals      Moses then addressed the just treatment of an ox while it is threshing wheat, saying, “You shall not muzzle the ox while he is threshing” (Deut 25:4). Moses' point in adding this statement seems to expound on the previous verses. If God required just treatment of animals, how much more the just treatment of people. But it also demonstrated an economic principle that the animal that worked had the right to benefit from its labor. Daniel Block states: "Oxen used for threshing grain must not be muzzled. The ordinance assumes the ancient practice of threshing grain by having oxen trample the stalks or pull rock-studded sledges over the stalks spread out on the threshing floor. Greedy farmers muzzled their oxen or donkeys to prevent them from eating instead of working, or simply eating that which he hoped to harvest for himself (cf. Prov 14:4)."[3] Eugene Merrill adds: "The animal is nowhere “brother to the man” in Scripture but always sharply distinguished from humans. Nevertheless, the animal world, like all nature, is part of the divine creation entrusted to humankind as a stewardship. To abuse animal life is to fail to discharge that stewardship, and to fail to show mercy to God's lowest creatures is to open the door to disregard of human life as well."[4]      Moses had previously addressed humanitarian treatment of animals that were used for work (Deut 5:14; 22:1-4, 6-7). Elsewhere, the Bible reveals a theology of animals that reveals God personally cares for the animals He's created (Psa 104:10-29; 147:9; Matt 6:26), and He expects His people to do the same. Solomon states, “A righteous man has regard for the life of his animal, but even the compassion of the wicked is cruel” (Prov 12:10).      The apostle Paul used this verse in Deuteronomy as an analogy for compensating pastors for their work, saying, “The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. For the Scripture says, ‘You shall not muzzle the ox while he is threshing', and ‘The laborer is worthy of his wages'” (1 Tim 5:17-18; cf., 1 Cor 9:9-10). In this way, believers help support their pastors for the work they do. Such support is honored by God. The Law of Levirate Marriage      Moses then issued the law of levirate marriage, saying, “When brothers live together and one of them dies and has no son, the wife of the deceased shall not be married outside the family to a strange man. Her husband's brother shall go in to her and take her to himself as wife and perform the duty of a husband's brother to her” (Deut 25:5).      Marrying a sister-in-law was forbidden under the Mosaic Law (Lev 18:16). However, Moses here gave an exception in which he directed the brother of the deceased to take his sister-in-law as his wife in order to bring forth a son (child) in his brother's place. Apparently, this practice existed in ancient Israel (Gen 38:6-10), and Moses here codified it as law. The passage assumes 1) the living brother is not married (or at least willing to take a second wife), 2) that the brothers had lived on the same property together (perhaps sharing adjacent land), and 3) his sister-in-law had no children. Some see the heir as being a son only; however, Moses had previously ruled that a daughter could inherit the land (see Num 27:1-11). If the living brother took his sister-in-law to be his wife, then he 1) had a wife for life, 2) he would raise her firstborn under his brother's name, and 3) the firstborn would inherit his brother's property. This was a sacrifice that cost the brother financially, as he would need to raise his biological child until he was an adult, at which time the child would inherit the land. If the surviving brother refused to marry his sister-in-law, and she died childless, then his brother's property would likely become his own. Earl Radmacher states: "The ancients greatly feared having no heirs to carry on the family's name. Furthermore, a widow with no children to take care of her would quickly become a beggar. Taking a brother's widow as a second wife protected her and preserved the name, memory, and interests of the deceased brother. The dead brother would be acknowledged as the legal father of the firstborn son of that marriage. This practice is called levirate marriage, from the Latin word for brother-in-law."[5] Thomas Constable adds: "The Israelites were to practice levirate marriage only in cases where the brothers had lived together (v. 5) and the remaining brother was not already married. Living together meant sharing the same estate, not necessarily residing under the same roof. When another kinsman voluntarily assumed the responsibility of the surviving brother, that brother was apparently under no obligation to marry his sister-in-law (cf. Ruth 4)."[6]      Moses gave the reason for the levirate marriage, saying, “It shall be that the firstborn whom she bears shall assume the name of his dead brother, so that his name will not be blotted out from Israel” (Deut 25:6). The firstborn child would be the biological offspring of the living brother, but would eventually become the legal heir of his deceased brother, thus perpetuating the dead brother's name in Israel.      However, though this was the honorable thing to do, it was not commanded of the living brother. Moses described a scenario in which the living brother refused to perform his levirate duty, saying, “But if the man does not desire to take his brother's wife, then his brother's wife shall go up to the gate to the elders and say, ‘My husband's brother refuses to establish a name for his brother in Israel; he is not willing to perform the duty of a husband's brother to me.” (Deut 25:7). Though Moses does not give a reason why the brother refused to marry his sister-in-law, it could be the brother was motivated by greed to get his deceased brother's property. If so, this would be a violation of the command, “You shall not covet” (Deut 5:21a). Daniel Block states: "The reason why a brother might refuse to marry the widow probably is to be found in a desire for personal gain. If he married the woman and there was a male child, that child, who would legally be the son of the deceased man, would inherit his “father's” property. In the absence of such a child, however, the surviving brother might hope to inherit the property of his deceased brother (Num. 27:9; this would apply only if the widow had no children at all, male or female). If such were the motive, it deserved the reprobation of the community."[7]      However, the widow was not without recourse to persuade her brother-in-law to marry her and to give her a child, as she can take the matter to the elders of the gate of the city and plead her case. Daniel Block writes: "Moses authorizes the bereaved widow to present her complaint before the elders at the town gate (v. 7b). As a legally competent plaintiff, he invites her to present her case before the body responsible for applying Israel's family laws. Having lost her husband, who would otherwise defend her interests, she may appeal to the elders to stand up for her. In addition to authorizing women to take their cases to the elders, he also advises the women on how to present their case."[8]      After the widow made her case, Moses directed the elders, saying, “Then the elders of his city shall summon him and speak to him. And if he persists and says, ‘I do not desire to take her,' then his brother's wife shall come to him in the sight of the elders, and pull his sandal off his foot and spit in his face; and she shall declare, ‘Thus it is done to the man who does not build up his brother's house'” (Deut 25:8-9). Here was social pressure applied to the man to coerce him to perform his levirate duty, which was the selfless act of marrying his deceased brother's widow and raising up a child to carry on his name. However, if the elders of the city could not persuade the man, then the widow was permitted to publicly humiliate him by taking his sandal, spitting in his face, and publicly declaring how the man had failed to behave honorably. Keil and Delitzsch state: "The taking off of the shoe was an ancient custom in Israel, adopted, according to Ruth 4:7, in cases of redemption and exchange, for the purpose of confirming commercial transactions. The usage arose from the fact, that when any one took possession of landed property, he did so by treading upon the soil, and asserting his right of possession by standing upon it in his shoes. In this way the taking off of the shoe and handing it to another became a symbol of the renunciation of a man's position and property. … But the custom was an ignominious one in such a case as this, when the shoe was publicly taken off the foot of the brother-in-law by the widow whom he refused to marry. He was thus deprived of the position which he ought to have occupied in relation to her and to his deceased brother, or to his paternal house; and the disgrace involved in this was still further heightened by the fact that his sister-in-law spat in his face."[9]      Though we cannot be certain, it's likely the taking of the sandal served as a receipt of the transaction in which the widow took possession of her deceased husband's property, albeit without a husband or son to take ultimate inheritance of the land after she died. Daniel Block states: "The action represented a symbolic action of shame, but it also symbolized the transfer of the brother-in-law's rights to the deceased's widow and to that portion of the patrimonial estate that her husband would have received when it was divided. Since the woman would take the sandal home, it would function like a receipt, providing concrete proof of the present legal proceedings (cf. Ruth 4:7–8)."[10]      If this is the case, it could be that when the widow died, the land would return to the brother who refused to execute his levirate duties. However, until then, and throughout his life, the man would bear the public shame of his selfish act. So, Moses stated, “In Israel his name shall be called, ‘The house of him whose sandal is removed'” (Deut 25:10). Here was a legacy of shame that carried on for many years, all because a man would not live honorably and selflessly as God directed. One action can have lasting consequences that can carry on for years. No doubt, his other relatives and children would be marked by the man's selfish actions. We must realize that every moment is an opportunity for integrity. The Example of Ruth      Ruth was married to an Israelite man who died and left her a widow (Ruth 1:1-5). Ruth became a believer in Yahweh and committed herself to caring for Naomi, her mother-in-law (Ruth 1:16-17). After going to Bethlehem with Naomi, Ruth happened to glean from the field of Boaz (providentially), who was a kinsman to her deceased husband (Ruth 2:20), and he was amenable to caring for her (Ruth 2:1-8). Under Naomi's guidance, Ruth came to Boaz as her kinsman redeemer and sought levirate marriage (Ruth 3:1-11). However, being an honorable man who desired to live according to God's law, Boaz informed Ruth there was another man who was a kinsman closer to her (Ruth 3:12), and Boaz was willing to approach the man concerning his duty (Ruth 3:13). When Boaz approached the man at the city gate, he explained the situation concerning their dead relative, Elimelech, and the need to purchase the land for Naomi, who needed the resources (Ruth 4:1-4). However, Boaz also informed his relative that he would need to take Ruth as his wife and to fulfill his levirate duty (Ruth 4:5). Upon hearing this from Boaz, the nearest kinsman declined the offer, fearing it would impact him in such a way so as to jeopardize his own inheritance (Ruth 4:6). Having executed a legal transaction (Ruth 4:7-8), Boaz agreed to purchase the land from Naomi and to take Ruth to be his wife in order to raise up a descendant to inherit the deceased relative's land (Ruth 4:9-10). Boaz' actions were acknowledged and praised by the elders and citizens who witnessed the transaction (Ruth 4:11-12). Boaz and Ruth married and bore children who eventually led to the birth of King David (Ruth 4:13-22), and Jesus the Messiah (Matt 1:5-6, 17).      The marriage of Boaz to Ruth adhered to the law of the levirate marriage, in which Boaz would father a biological son that would eventually not be his son, but the son of his deceased relative, Elimelech. Gary North states: "Boaz became the biggest covenantal somebody in his generation only because he was willing to become a covenantal nobody in the extension of Elimelech's line. The land that he presumably bought from Naomi became the family inheritance in another man's line. Any improvements that he made in this land became another family line's property. By abandoning his own name covenantally, he thereby became the greatest name of his generation, a name that is listed in both of the messianic genealogies in the New Testament (Matt 1:5; Luke 3:32)."[11]     [1] James Bennett Pritchard, ed., The Ancient Near Eastern Texts Relating to the Old Testament, 3rd ed. with Supplement. (Princeton: Princeton University Press, 1969), 175. [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), 312. [3] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 580. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 326. [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 259. [6] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 25:5. [7] Peter C. Craigie, The Book of Deuteronomy, 315. [8] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 583. [9] Carl Friedrich Keil and Franz Delitzsch, Commentary on the Old Testament, vol. 1 (Peabody, MA: Hendrickson, 1996), 954–955. [10] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 583–584. [11] Gary North, Inheritance and Dominion: An Economic Commentary on Deuteronomy; Chapter 62, Levirate Marriage and Family Name, https://www.garynorth.com/freebooks/docs/html/gnde/Chapter62.htm.

     In this section, Moses addresses divorce and remarriage (Deut 24:1-4), military and societal exemptions for a newlywed man (Deut 24:5), respecting those who gave pledges for loans (Deut 24:6, 10-13), kidnapping and selling a fellow Israelite (Deut 24:7), and respecting the authority of the Levitical priests concerning matters of skin disease (Deut 24:8-9). Several of these directives seem to be an expansion of the commandment, “You shall not steal” (Deut 5:19). Divorce and remarriage      In the first three verses of this chapter, Moses describes a scenario where divorce occurs (protasis). The specific reason would have been known to Moses' audience; however, that reason is not known to us. In this scenario, only verse four provides a legislative directive, and that pertains to remarriage (apodosis). Describing the scenario, Moses wrote: "When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce and puts it in her hand and sends her out from his house, 2 and she leaves his house and goes and becomes another man's wife, 3 and if the latter husband turns against her and writes her a certificate of divorce and puts it in her hand and sends her out of his house, or if the latter husband dies who took her to be his wife, 4 then her former husband who sent her away is not allowed to take her again to be his wife, since she has been defiled; for that is an abomination before the LORD, and you shall not bring sin on the land which the LORD your God gives you as an inheritance." (Deut 24:1-4)      In the opening verse, Moses describes a man who marries a woman (Deut 24:1a), but then afterwards, he finds “some indecency in her, and he writes her a certificate of divorce and puts it in her hand and sends her out from his house” (Deut 24:1b). Under the Mosaic Law, divorce was permitted, on certain grounds, but not promoted. The indecency found in the woman is taken by some to refer to adultery; however, this is probably not the case, since adultery warranted the death penalty (Deut 22:22), and no such action is called for in this scenario. The word indecency translates the Hebrew noun עֶרְוָה ervah, which generally refers to “nakedness, [or the] genital area of a man or of a woman.”[1] Daniel Block writes: "Since ʿerwâ usually involves the genitals (Ex 20:26; cf. 28:42), and since this is the woman's problem, the expression is best interpreted as some menstrual irregularity (cf. Mark 5:25–34). The result is a constant state of impurity, curtailing many normal marital activities (cf. Lev 12:2–8) and rendering her incapable of bearing children. The husband may have learned of her condition after he married her and sought to consummate the marriage. But instead of responding with compassion, he divorced her."[2]      If this understanding is correct, then the woman is dealing with an issue of physical health that is no fault of her own. The character flaw in this situation actually lies with the husband who extends no favor to her. The word favor translates Hebrew noun חֵן chen, which is commonly translated favor or grace, and refers to a favorable disposition that one person has toward another, especially one in need of grace. In this passage, the man is said to have a disposition of no grace.      Rather than stand by his wife, the man opts for divorce and to send her away. Under Mosaic Law, divorce was a personal matter of the home and not the public courts. In the divorce process, the man would first write a certificate of divorce, which implied forethought and intention. Second, he would hand the certificate to his wife, legally releasing her from the union. Third, he would send her out of his home. The certificate of divorce would have protected the woman from charges of infidelity and would have granted her the right to remarry. Daniel Block states: "The certificate was vital for the woman, especially if the document relinquished the husband's rights to her and her dowry and authorized her to return to her family of origin or to marry another man. From the man's perspective, the record of the returned dowry would prevent the woman's family from making further claims against him."[3]      Unfortunately, in this scenario, the woman marries another man with no grace who, like the first husband, writes her a certificate of divorce and sends her out, or perhaps dies (Deut 24:2-3). Though the woman is free to remarry, Moses issues a directive that prohibits the first husband from taking her back as a wife (Deut 24:4a). Moses gives the reason, saying, “since she has been defiled” (Deut 24:4b). The word defiled translates the Hebrew noun טָמֵא tame which, in this passage, is vague and can mean “to be ceremonially impure or to be immoral in action.”[4] It could be that the woman, in such a situation, might be degraded as mere property to be passed back and forth between men. Whatever the exact meaning, Moses regarded it as “an abomination before the LORD,” saying, “you shall not bring sin on the land which the LORD your God gives you as an inheritance” (Deut 24:4c). Exemptions for a newlywed husband      Continuing on with the subject of marriage, Moses said, “When a man takes a new wife, he shall not go out with the army nor be charged with any duty; he shall be free at home one year and shall give happiness to his wife whom he has taken” (Deut 24:5). In this scenario, a man has taken a new wife and needs to establish his relationship with her. Moses said the man should be free from any military or social duties during his first year of marriage. Warren Wiersbe states, “Any able-bodied man could take the new husband's place in the army but nobody could take his place at home. His wife would suffer from the pain of separation from her beloved and, if he died in battle, the sorrow of bereavement. This law shows the high value God puts on human love and the responsibilities of marriage.”[5] Both the government and society had no claims upon the man. Staying at home for a year would also have provided time for a child to be conceived and born. If the husband were called to war and killed after the first year, the wife would have a child that might grow up and care for her in her old age. Remember, Moses had previously restricted men who were engaged to be married from military service, saying, “And who is the man that is engaged to a woman and has not married her? Let him depart and return to his house, otherwise he might die in the battle and another man would marry her” (Deut 20:7). Daniel Block states, “Stable marriages do not just happen; they take effort and must be built on solid foundations. Deuteronomy 24:5 teaches that when people marry, outside responsibilities and distractions should be reduced to a minimum. While a two-week honeymoon offers hope for a good start to the marriage, it is insufficient to prepare for a life of married bliss.”[6] Restriction for lenders      Returning to the subject of making loans to fellow Israelites, Moses said, “No one shall take a handmill or an upper millstone in pledge, for he would be taking a life in pledge” (Deut 24:6). Though some personal items could be given to a lender as a pledge to repay a loan, Moses specifically prohibits taking the handmill or upper millstone as collateral, as this would handicap the family from being able to grind grain into flour, which was necessary for baking bread. This verse probably serves as a prohibition against taking any household item that might impact the family's ability to meet their basic needs. Peter Craigie states: "In every Israelite family home, a small milling machine would be a basic and essential part of culinary equipment. Each morning, the housewife would use it to prepare flour in order to provide the family with its daily bread. Thus, to take the millstones (or even just the upper stone, which would make the machine useless) would be to cause real hardship to the family, and would be contrary to the spirit of generosity which should characterize the lender."[7]      In Moses' eyes, taking an essential household item as a pledge for a loan was the same as “taking a life in pledge” (Deut 24:6b). This shows that meeting daily essential needs requires the possession and use of physical items which, if one is deprived of, would cause harm. Creditors could require a pledge, but not one that caused harm to the lender or family. Prohibition against kidnapping      Moses turns to the subject of stealing a human life, saying, “If a man is caught kidnapping any of his countrymen of the sons of Israel, and he deals with him violently or sells him, then that thief shall die; so you shall purge the evil from among you” (Deut 24:7). Kidnapping has been a cruel practice for millennia by almost every people group in history. Having addressed the subject of loans, it could be that Moses pictures a situation where a person had defaulted on his loan and the creditor kidnaps the person and “deals with him violently or sells him” (Deut 24:7b). If such a person were to steal the life of another, Moses commands, “then that thief shall die” (Deut 24:7c). This was a restatement of the command Moses gave to the first generation of Israelites who came out of Egypt (Ex 21:16). Eugene Merrill states: "Such theft of persons was so dastardly a violation of covenant that the perpetrator had to pay with his own life. As with murder or any such assault upon another, the heinousness of the deed lay in its victimizing of one who was the very image of God (cf. Gen 9:6; Deut 5:17). To steal a fellow member of the covenant community was, in effect, to rob God of his most precious possession, a human life. Respect for possessions of another thus reaches its climax in respect for another's life and independence before God."[8]      Remember, Moses had previously addressed a legal form of slavery which was a voluntary servitude for a period of six years to pay off a debt (Deut 15:12-18).[9] However, in our current section (Deut 24:7), kidnapping a person and treating him violently or selling him into forced slavery was punishable by death (Ex 21:16). Respecting the authority of the Levitical Priests      God had delegated certain responsibilities to the Levitical priests, and this meant they operated with divinely delegate authority. In this section, Moses specifically addresses the function of the priests concerning leprosy, saying, “Be careful against an infection of leprosy, that you diligently observe and do according to all that the Levitical priests teach you; as I have commanded them, so you shall be careful to do. 9 Remember what the LORD your God did to Miriam on the way as you came out of Egypt” (Deut 24:8-9). Earl Radmacher states, “Leprosy refers to a variety of infectious skin diseases. The disease known today as leprosy, Hansen's disease, is different from the diseases referred to here.”[10] Moses addresses two issues in this verse. First, those with skin diseases were to submit themselves to the Levitical priests for inspection and care (Lev 13:1-59). Second, Moses references the time when his sister, Miriam, challenged his authority, and God disciplined her by giving her leprosy for a week (Num 12:1-15). God delegates authority to certain persons who serve as leaders (parents, government officials, pastors, etc.), and to disobey them was a to challenge God's sovereignty, which would bring divine discipline. Prohibition against lenders keeping certain pledges      Moses addresses extreme cases of poverty where a person could seek a loan and offer something as a pledge. However, to prevent intimidation by the lender, Moses restricts the lender from entering the private property of the borrower. Moses said, “When you make your neighbor a loan of any sort, you shall not enter his house to take his pledge. 11 “You shall remain outside, and the man to whom you make the loan shall bring the pledge out to you” (Deut 24:10-11). The lender could demand a pledge to secure repayment of the loan, but could not enter the borrower's home and take whatever he wanted. Peter Craigie states, “This requirement protects the privacy of the recipient's home and leaves to him the choice of the article to be given as collateral for the loan. It means that a man can borrow with honor, without having his personal possessions made open to the creditor for his selection of an item to be taken in pledge.”[11] Such economic practices were to be built on trust and respect for the other person.      Moses adds, “If he is a poor man, you shall not sleep with his pledge. 13 When the sun goes down you shall surely return the pledge to him, that he may sleep in his cloak and bless you; and it will be righteousness for you before the LORD your God” (Deut 24:12-13). Some were so poor they only thing they could offer as a pledge was their cloak. This was an item used by the poor person that served as a blanket during the night. Here, the lender could accept the cloak as a pledge for repayment of a loan, but he could not keep it constantly in his possession, but needed to return it to the borrow at sunset so it could be used to keep him warm at night. If the lender would follow this practice, God promised to bless him (Deut 24:13b), and said, “it will be righteousness for you before the LORD your God” (Deut 24:13c; cf. Ex 22:26-27). Present Application      The issue of divorce and remarriage is an issue among Christians living in the dispensation of the Church age. In the New Testament, the Pharisees confronted Jesus about Deuteronomy 24:1-4, asking Him, “Is it lawful for a man to divorce his wife for any reason at all?” (Matt 19:3). Jesus answered by giving God's ideal for marriage, which was no divorce (Matt 19:4-5), citing Genesis 1:27 and 2:24. Based on God's original design for marriage, the Lord states the couple “are no longer two, but one flesh” (Matt 19:6a), saying, “What therefore God has joined together, let no man separate” (Matt 19:6b). When the Pharisees pressed Jesus, asking why Moses allowed the husband to divorce his wife (Matt 19:7), Jesus answered, “Because of your hardness of heart Moses permitted you to divorce your wives; but from the beginning it has not been this way” (Matt 19:8). Jesus then said, “I say to you, whoever divorces his wife, except for immorality, and marries another woman commits adultery” (Matt 19:9). Here, adultery was grounds that permitted divorce, though it was not commanded. However, if divorce occurred for this reason, the offended spouse was free to remarry. Other grounds for legitimate remarriage include the death of a spouse (1 Cor 7:39; cf. Rom 7:1-3), or the abandonment by an unbelieving spouse (1 Cor 7:10-16).     [1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 882. [2] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 558. [3] Ibid., 558–559. [4] William D. Mounce, Mounce's Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 944. [5] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 147. [6] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 564. [7] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 307. [8] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 320. [9] Once the six years were completed, such individuals would regain their freedom, and receive a generous severance package of livestock, grain, and wine, which was intended to jumpstart their economic independence (Deut 15:12-14; cf. Ex 21:5-6). Some made the choice to become a lifetime servant, and this occurred from a motivation of love, because their employer had been good and cared for them (Deut 15:16-17). The common Hebrew servant who surrendered his/her freedom to serve another was limited to six years labor and was guaranteed freedom in the seventh year (Deut 15:12-14; cf. Ex 21:1-2). And if a slave was injured by his owner, the law demanded he be set free (Ex 21:26-27). And the Mosaic Law allowed for an Israelite slave to be redeemed by family (Lev 25:47-49a), or he could redeem himself if he acquired the means (Lev 25:49b-53). Furthermore, Israelite slaves would automatically go free in the year of Jubilee (Lev 25:10, 40, 54). [10] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 258. [11] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament, 308.

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  

     In our current section on case laws (Deut 19:1—26:19), we are considering how the nation of ancient Israel was to practice righteous living after they entered the land of Canaan (Deut 16:20), how righteousness was measured by conformity to God's laws (Deut 6:24-25), and obedience would result in the Lord's blessings (Deut 11:26-28). In this section, Moses addresses the matter of charging interest on financial loans (Deut 23:19-20), the importance of keeping vows to God (Deut 23:21-23), and respecting a neighbor's property (Deut 23:24-25).    Charging Interest on Financial Loans      Israel was a theocracy, one kingdom under God, who was their Judge, Lawgiver, and King (Isa 33:22). As a theocracy, Israelites were to have a sense of corporate responsibility for each other, as they were all in the covenant community, a special people, chosen by God to be His holy representatives to others (Lev 11:45; 20:26; Deut 7:6; 14:2). This had practical application in everyday matters such as loans to the poor. Moses said, “You shall not charge interest to your countrymen: interest on money, food, or anything that may be loaned at interest” (Deut 23:19). Two groups are assumed in this verse, the wealthy and the poor. This shows that in a theocracy where God Himself rules, there would economic stratification. Socialistic and Communistic ideas of redistribution of wealth is a foreign concept to the Bible and tantamount to theft. Biblically, God directs wealthy Israelites to deal generously with their poor countrymen. It was fine to give them loans to help them when they were in a disadvantaged place, but they were not to charge interest (Ex 22:25-27; Lev 25:35-38). Eugene Merrill states, “Proper treatment of a brother in such matters would ensure the blessing of God in the land of promise (v. 20). God himself gives freely and graciously, so why should his people profit from the misfortune of one another (cf. Lev 25:35–38)?”[1] Not only was a loan to be made to a poor Israelite without interest, but if that Israelite could not repay the loan at the time of the sabbatical year, the loan was automatically forgiven (Deut 15:1-2).[2]      However, for foreigners who were outside the covenant community, Israelites could charge interest on loans. Moses said, “You may charge interest to a foreigner, but to your countrymen you shall not charge interest” (Deut 23:20a). Foreigners (Heb. נָכְרִי nokri) were those who lived among Israelites but were not part of the covenant community. Nothing is said about the resident alien (Heb. גֵּר ger) who resided among the Israelites, who enjoyed greater benefits than the foreigner because he/she had committed themselves to the Lord.  Foreigners might see Israel as a growing nation with strong economic possibilities and want to interact with them in business ventures. If a foreigner wanted to take out a loan from an Israelite, the latter was granted permission to charge interest on the former. Peter Craigie comments, “The Israelite was permitted, however, to lend on interest to a foreigner. Since the foreigner was not a member of the covenant community, it was not considered necessary to treat him in the same way as a fellow Israelite.”[3]Here was just economic discrimination where membership had its privileges. If Israel would follow these commands, like all the others, the benefit would be, “so that the LORD your God may bless you in all that you undertake in the land which you are about to enter to possess” (Deut 23:20b). God's blessing would follow obedience (cf., Deut 14:29; 15:10; 24:19; 30:15-16). Daniel Block writes, “This policy seeks to inspire generosity by reminding Israelites that Yahweh's generosity toward them is contingent on their generosity toward each other. The motive clause reflects Yahweh's desire to bless them in the land in every effort to which they put their hands.”[4]      There is no theocracy in the world today; however, just nations do well to learn from the economic principles of the Bible. God's laws to Israel concerning money assume a free-market economy where individuals could pursue economic self-interest, but not in such a way so as to exploit a disadvantaged member of the covenant community. Today, a free-market economy is preferred over other economic systems, as it does more to elevate the poor in a community by allowing them to make good financial choices and benefit from those investments. However, those operating by selfish values can manipulate such a system, as they can any system, even one designed by God. A free-market system, by itself, does not secure a moral outcome or fair treatment of the poor. However, when God's values for the poor undergird those with economic wisdom, it meets His approval and others are blessed by their open-handedness. Keeping Vows to God      Integrity matters to God, especially as it pertains to keeping a promise we make to Him or others. In ancient Israel, it was permissible to make a vow to God in which one promised to give something to Him, usually as an expression of gratitude for His goodness. However, when a vow was made, it obligated the promiser to fulfill his word. Moses said, “When you make a vow to the LORD your God, you shall not delay to pay it, for it would be sin in you, and the LORD your God will surely require it of you. 22 However, if you refrain from vowing, it would not be sin in you” (Deut 23:21-22). This directive assumes individual property rights, and the right of volition to give freely what one has to another. There is no compulsion. However, if one vowed to give something to another, it meant the thing actually belonged to the other person, although it was not yet in their possession, it was theirs to claim. In this case, the vow was made to God, who holds the promiser accountable for what was promised. Failure to keep a vow was regarded as a crime by the Lord. However, if His people refrained from making a vow altogether, it was not a sin. The property was theirs to keep as their own.      But if one made a vow to the Lord, to give Him something as a free expression of gratitude, then that one must not renege on his/her vow. God said, “You shall be careful to perform what goes out from your lips, just as you have voluntarily vowed to the LORD your God, what you have promised” (Deut 23:23). A word released cannot be taken back, and it's better to pause and consider one's words before speaking, especially is it relates to promises made to God. Victor Matthews states, “In the Decalogue is the commandment that no one should ‘misuse the name of the Lord' (Ex 20:7). When a vow using God's name is spoken, it brings God into contract with that person. Thus, any failure to carry out the stipulations of the vow breaks the contract and subjects that person to divine wrath.”[5] And Peter Craigie adds, “The principle underlying the injunction is rooted in the nature of the covenant. God spoke His promise in words to His people; His spoken word was reliable and would be fulfilled—it was not a spoken bribe to secure the allegiance of the people. To make a vow to God, then fail to fulfil it, would be contrary to the whole spirit of the covenant.”[6] Solomon speaks to the matter of vows, saying: "When you make a vow to God, do not be late in paying it; for He takes no delight in fools. Pay what you vow! 5 It is better that you should not vow than that you should vow and not pay. 6 Do not let your speech cause you to sin and do not say in the presence of the messenger of God that it was a mistake. Why should God be angry on account of your voice and destroy the work of your hands? (Eccl 5:4-6)" Respecting Property Rights      Israelites were to have a sense of community and regard for each other's wellbeing. Concerning an Israelite traveler, the Lord said, “When you enter your neighbor's vineyard, then you may eat grapes until you are fully satisfied, but you shall not put any in your basket. 25 When you enter your neighbor's standing grain, then you may pluck the heads with your hand, but you shall not wield a sickle in your neighbor's standing grain” (Deut 23:24-25). Here we observe both corporate and individual rights. Corporately, traveling Israelites could eat from their neighbor's crops, whether grapes or grain, and this until they were full. However, they were not permitted to harvest their neighbor's crops beyond what their bellies could hold. To take more than one's stomach could hold was theft. This was a divine mandate that provided for a traveler to benefit from a wealthy landowner, but also protected the landowner from exploitation. All Israelites, whether wealthy or poor, were to remember that God owned the land (Lev 25:23), and He had the right to instruct His tenants about how they should manage their property, especially as it related to those within the community. Eugene Merrill states, “The allowance for the passerby was, no doubt, to create an atmosphere of general grace and hospitality and to provide practical aid for the traveler who, in those ancient days, might not be able to carry sufficient food supplies for a long journey and who would have no way of preserving certain foodstuffs from spoilage.”[7]      Jesus and His disciples followed this law when traveling. Mark's Gospel records, “And it happened that He was passing through the grain fields on the Sabbath, and His disciples began to make their way along while picking the heads of grain” (Mark 2:23). Earl Radmacher states, “When Jesus and His disciples picked grain in open fields, they were following the common practice allowed by this regulation. However, the Pharisees challenged Jesus because they did it on the Sabbath (Mark 2:23–28).”[8] When Jesus was charged by the Pharisees that He and His disciples were breaking the law, what they were breaking was manmade rabbinical law, not biblical law. The biblical record is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), and “in Him there is no sin” (1 John 3:5). Present Application      Words are the currency of the heart, for by them, we reveal our moral wealth or poverty. For some, a person's word is gold. We trust what they say is true and that they will keep their promises, even at great cost to themselves. Faithfulness to keep a promise is a measure of one's integrity. God wants us to have integrity, because He has integrity. To say God has integrity means He is honest in nature, that He always speaks truth, and that He is faithful to keep His Word. Because of who He is, God does not lie, and when He makes a promise, He always keeps it. The Bible reveals, “God is not a man, that He should lie, nor a son of man, that He should repent; has He said, and will He not do it? Or has He spoken, and will He not make it good?” (Num 23:19; cf. 1 Sam 15:29). Elsewhere it is written that God “cannot lie” (Tit 1:2), and that it “is impossible for God to lie” (Heb 6:18a). Scripture reveals that even “if we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). This reveals the character and immutability of God as well as the integrity of His Word, which is comforting to His people, especially since there is much falsehood and many promise-breakers in the world.      As Christians, God calls us to be like Him, to “speak the truth in love” (Eph 4:15) and to keep our promises to others. Warren Wiersbe writes, “The foundations of society today are eroding because of unkept promises, whether they be official contracts, marriage vows, political pledges, or words spoken on the witness stand. We expect the Lord to keep His promises, and He expects us to keep ours. Truth is the cement that holds society together.”[9] But truthful lips and a faithful life are the fruit of a heart that is filled with God and His Word; a heart committed to walk in godly integrity.     In Psalm 15, David writes about the one “who walks with integrity, and works righteousness, and speaks truth in his heart” (Psa 15:2).[10] One of the characteristics of the person who walks with integrity is that, “he swears to his own hurt and does not change” (Psa 15:4b). Other translations read, “he keeps his word whatever the cost” (Psa 15:4 CSB), and “he makes firm commitments and does not renege on his promise” (Psa 15:4 NET), and “keeps an oath even when it hurts, and does not change their mind” (Psa 15:4 NIV). This behavior describes a mature believer who has a well-developed walk with the Lord. Concerning Psalm 15:4, Dr. Allen Ross comments: "Here the psalmist is dealing with faithfulness, keeping one's word, even if it proves costly or inconvenient. The righteous must not change their mind to avoid an unexpected painful outcome; they must keep their word even if it means they suffer loss of some kind. In fact, to take an oath and not keep it would be to take the name of the LORD in vain. It would be better not to take the oath in the first place if possible."[11]      The Christian who has a deep concern for integrity, truth, and faithfulness will keep his/her word, for honor is of more value than the pain of loss, whatever it may be. Solomon tells us, “Better is a poor man who walks in his integrity than he who is perverse in speech and is a fool” (Prov 19:1), and, “Better is the poor who walks in his integrity than he who is crooked though he be rich” (Prov 28:6). This second proverb reveals a situation where a person chose godly integrity over crookedness, even though it resulted in financial poverty.      Three closing points. First, having Christian integrity does not mean we become sinless. As Christians, we still possess our fallen natures, live in a fallen world, and face temptations and attacks from various sources that seek to undermine our walk with God. Even the godliest of saints sin (i.e., Moses, David, Peter, John, etc.).[12] The reality is there will be times when we fail to live by godly integrity, when we fail to keep our word, both to the Lord and others. But relapse does not have to mean collapse, for if there is humility, we can come before God's “throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16). And if we confess our sins to Him, “He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Second, our failings, though many, do not destroy the Lord's faithfulness to us, for though “we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). God has blessed us with many promises (2 Pet 1:4), and He has perfect integrity, always keeps His Word and never fails. Third, God wants us to develop godly integrity so our character and life measure up to His righteous standards as revealed in Scripture. But developing godly integrity is the pursuit of a lifetime, as we make moment by moment choices to submit ourselves to God, to learn and live His Word, to be honest in who we are, to speak truth in love, and to keep our promises to others, even if the cost is great. As Christians who want to serve the Lord, may we rise to pursue such an honorable life, for God's glory, and the benefit of others.   [1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 315. [2] Of course, a wealthy Israelite might have a concern that a needy brother would ask for help near the seventh year, just prior the time when loans were automatically forgiven, and the loan would become a gift with the lender losing all hope of repayment. If the wealthy Israelite failed to obey the Lord and withheld the loan to the poor person, then the poor “may cry to the LORD” in such a situation, which meant he would take his case before the Judge of all the earth and, it would “be a sin” in the one who was stingy. Here, it is revealed that the poor had legal rights in God's theocratic kingdom, which is revealed in other parts of Scripture (Deut 27:19; Pro 29:7; Isa 10:1-2). The cure of a hostile attitude toward the poor was a generous heart and an open hand. This cure was to be self-administered. Failure to be kind and open-handed would bring about God's cursing, but obedience would secure His blessings (Deut 7:11-13; 11:13-15, 26-28). [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), 303. [4] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 548. [5] 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 23:21–23. [6] Peter C. Craigie, The Book of Deuteronomy, 303. [7] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 316. [8] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 258. [9] Warren W. Wiersbe, Be Counted, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 133. [10] The believer's walk (הָלַךְ halak) is idiomatic of his/her behavior or lifestyle. It is the fruit of life that reveals the root of the heart. In this context, righteousness (צֶדֶק tsedeq) refers to a life in ethical conformity to God and His Word. And truth (אֱמֶת emeth) denotes what is dependable or reliable, and refers to God's absolute and unchanging Word, that should fill the heart of the believer. [11] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 1, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2011–2013), 393. [12] Moses sinned when he disobeyed God by striking the rock twice rather than speaking to it (Num 20:6-11). David sinned when he had an affair with Bathsheba and murdered her husband Uriah (2 Sam 11:1-17), as well as when he took a census in Israel (1 Ch 21:1-8). Peter resisted Christ going to the cross (Matt 16:21-23), and later denied Him three times (Luke 22:54-61). John was rebuked twice for worshipping an angel (John 19:10; 22:8-9).

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

     In Deuteronomy 23:1-8, Moses addresses immigration laws in ancient Israel, limiting who could worship in the assembly of the Lord. Moses opens, saying, “No one who is emasculated or has his male organ cut off shall enter the assembly of the LORD” (Deut 23:1). The phrase, “one who is emasculated or has his male organ cut off” is rendered more literally as “a man whose testicles have been crushed or whose penis has been cut off” (CSB). The practice of emasculation was done on servants who guarded a man's harem, and was practiced by men who were radical devotees of pagan worship. Daniel Block states, “this prohibition seems have been influenced by pagan religious rites of self-castration, perhaps as an ascetic act of self-torment or in pious imitation of the gods.”[1] The phrase, the assembly of the LORD (קָהָל יהוה qahal Yahweh), occurs six times in this section (vss. 1-8), showing God had concern for the sanctity of the congregation that met Him for instruction or worship. Previously, Moses had emphasized the positives of gathering for worship (Deut 12:7, 12; 16:11, 14), but here emphasized the negatives that excluded one from fellowship. Being excluded from worship among the Israelites did not mean one was excluded from the covenant community as a whole. Earl Kalland states, “Most likely this law did not exclude one from residence in areas where Israel was to live but rather from the benefits of full-fledged citizenship and most particularly (and maybe only) from participation in religious rites in the homes and at the tabernacle and later at the temple.”[2] Such exclusions based on physical defects were not limited to non-Israelites, as Levites with physical defects could not serve as priests at the tabernacle/temple (Lev 21:16-23). Even animals with physical defects were not eligible for sacrifice (Lev 1:10; 4:32).      Another person excluded from gathering at the assembly of the LORD was one born of illegitimate birth. Moses said, “No one of illegitimate birth shall enter the assembly of the LORD; none of his descendants, even to the tenth generation, shall enter the assembly of the LORD” (Deut 23:2). The phrase, one of illegitimate birth, translates the Hebrew noun מַמְזֵר mamzer, which refers to a “bastard, [or] child of incest.”[3] This could refer either to one who was the offspring of a pagan prostitute (cf., Deut 23:17-18), or perhaps from an incestuous relationship, which was practiced among the Canaanites (Lev 18-20). Such an exclusion might have sought to deter Israelites from pursuing immoral relationships.        Moses continued, saying, “No Ammonite or Moabite shall enter the assembly of the LORD; none of their descendants, even to the tenth generation, shall ever enter the assembly of the LORD, 4 because they did not meet you with food and water on the way when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you” (Deut 23:3-4). It should be remembered that the Ammonites and Moabites were the offspring of an incestuous relationship between Lot and his two daughters (Gen 19:30-38). Whatever their parentage, God prohibited the Ammonites and Moabites from participating in the worship of the Lord because they sought to curse His people (Num 22:1-6, 22-24, 31-33). Thomas Constable writes: "The main reason for the exclusion of the Ammonites and Moabites was the extreme hostility that these nations demonstrated toward Israel when Israel was approaching the Promised Land. Evidently Ammon participated with Moab in resisting Israel's passage, in seeking to curse the Israelites with Balaam's assistance, and or in corrupting the Israelites through sacred prostitution (Num 22–25)."[4]      As Israel traveled toward Canaan, they were met with hostility and opposition as Balak, the king of Moab (Num 22:4), hired Balaam to curse the Lord's people (Num 22:5-6). The word curse translates the Hebrew verb קָלַל qalal, which means to treat as small, little, or insignificant. This same word was used by God when He set forth the promises pertaining to the Abrahamic covenant, saying He would bless or curse others depending on how they treated Abraham and his descendants. God told Abraham, the progenitor of Israel, “I will bless those who bless you, and the one who curses [קָלַל qalal] you I will curse [אָרָר arar]” (Gen 12:3). Allen Ross sates, “Those who blessed Abram would receive blessing from God; that is, those who supported and endorsed him in his faith would actually find enrichment. Conversely, if anyone treated Abram lightly, he must be cursed.”[5] God's promise to bless or curse was based on an unconditional covenant that started with Abraham and extended to his descendants forever (Gen 17:7; Num 24:9). Concerning the curse in Genesis 12:3, Arnold Fruchtenbaum states: "The first word for curse is kalal, which means “to treat lightly,” “to hold in contempt,” or “to curse.” To merely treat Abram and the Jews lightly is to incur the curse of God. The second word for curse used in this phrase (him that curses you will I curse) is aor, from the Hebrew root arah, which means “to impose a barrier,” “to ban.” This is a much stronger word for curse than the first one in the phrase…Therefore, even a light curse against Abram or against the Jews will bring a heavier curse from God."[6]      This cursing from God is seen in His opposition the Ammonites and Moabites when they sought to curse His people. Moses tells us, “Nevertheless, the LORD your God was not willing to listen to Balaam, but the LORD your God turned the curse into a blessing for you because the LORD your God loves you” (Deut 23:5). God's people were under His divine protection, and no satanically inspired curse would penetrate the wall of fire around them. Solomon wrote, “Like a flitting sparrow or a fluttering swallow, an undeserved curse goes nowhere” (Prov 26:2 CSB). In fact, not only did God prohibit Balaam from cursing the Israelites, He directed him to bless them instead (Num. 23:7-10, 18-24; 24:3-9). Balaam's actions angered Balak, who said, “I called you to curse my enemies, but behold, you have persisted in blessing them these three times!” (Num 24:10). God's protection from opposing military and spiritual forces was because He loved His people and desired their best. For Israel, knowing God's blessing was tied to their obedience to His directives (Deut 11:26-28). When they stepped outside God's will, they opened themselves up to all forms of evil as well as divine discipline.      Because the Ammonites and Moabites sought Israel's harm at the time of their journey from Kadesh Barnea into the land of Canaan, God said, “You shall never seek their peace or their prosperity all your days” (Deut 23:6). Here was the boomerang effect, in which those who sought to curse God's people wound up bringing a curse upon themselves. This verse should be understood as referring to those who continued in hatred and hostility toward God's people and were excluded from treaty relationships. Daniel Block writes: "Previously Moses had noted Yahweh's love as the motivating force behind his election and rescue of Israel from Egypt (Deut 4:37; 7:8) and his lavish blessing (Deut 7:12), but here it underlies Yahweh's protection from hostile military and spiritual forces. Because the Moabites and Ammonites had opposed Yahweh and his agenda regarding the Israelites, the Israelites are never to seek their peace or their welfare. Since “a treaty of friendship” functions as a general expression for well-being in covenantal contexts, this may be a ban on treaties with Ammonites and Moabites."[7]      But God's dealing with Ammonites and Moabites did not exclude displays of grace. Remember, God had previously given the Ammonites and Moabites land south of Israel, and His people were to leave them alone (Deut 2:9, 19). Though the Ammonites and Moabites were collectively under divine judgment, and this because of their negative volition and hostility toward Him, He knew there would be descendants who would trust in Him and become part of the blessed community. This was the case with Ruth the Moabitess, who loved God and His people (Ruth 1:16-17), and was even included in the line of Christ (Ruth 4:13; Matt 1:5). Eugene Merrill writes: "Disbarment from the assembly was not synonymous with exclusion from the covenant community itself as the one example of Ruth the Moabite makes clear. Having determined to return with her Israelite mother-in-law to Bethlehem, she vowed: “Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God” (Ruth 1:16). This was more than mere wishful thinking or personal resolve, for Ruth went on to marry a leading citizen of Bethlehem (4:13), and she eventually became a great-grandmother of King David (4:21). There can be no doubt that Ruth was welcomed among the people of the Lord as one of their own though presumably never with access to the assembly."[8]      In contrast to the hostility of Ammonites and Moabites, Moses said, “You shall not detest an Edomite, for he is your brother; you shall not detest an Egyptian, because you were an alien in his land” (Deut 23:7). The Edomites were the descendants of Esau (Gen 36:1, 8), who was born to Isaac and Rebekah (Gen 25:21-25), and therefore in the Abrahamic line and biologically related to Israel as a “brother.” Furthermore, Israel was not to detest the Egyptians. Though Israel had lived in Egyptian captivity for four centuries, their basic needs of safety, shelter, and food were met. Though Pharaoh and his administration were hostile to Israel, it does not appear this was the case with the Egyptian people themselves. As a result, Israelites were not to treat the Egyptians in a negative way. God Himself opened the door for the Egyptians, saying, “The sons of the third generation who are born to them may enter the assembly of the LORD” (Deut 23:8). This meant that after a time of exclusion, Egyptians could be allowed to worship in Israel alongside Israelites, assuming they had trusted in Yahweh and were willing to abide by His directives in the covenant community. Present Application      All Christians are called to walk with the Lord and to submit ourselves to Him for service. This means, in part, devoting ourselves to the study of Scripture (2 Tim 2:15; 1 Pet 2:2), offering our bodies for service to the Lord (Rom 12:1-2), living holy lives (1 Pet 1:15-16), regularly confessing our sins to God (1 John 1:6-9), sharing the gospel with others (Mark 16:15; Rom 15:15-16), assembling for worship (Heb 10:25), offering praise to God (Heb 13:15), doing good works (Gal 6:10; Heb 10:24), sharing our resources with others (Heb 13:16; cf. Phil 4:18), living selflessly for the benefit of others (Phil 2:17; cf. Phil 1:21-26; 2:3-4), praying constantly (1 Th 5:17), giving thanks (1 Th 5:18), and walking in love (Eph 5:1-2; cf. 1 Pet 1:22). These are just a few of the Christian duties that are to be obeyed by all believers.      However, apart from the general duties of all Christians, there are specific qualifications for some who would serve in a special way. For example, serving as a church elder or deacon means meeting certain qualifications; specifically, church elders are appointed by God (Acts 20:28; cf. Eph 4:11), consist of men only (1 Tim 3:2; Tit 1:6; cf. 1 Tim 2:12-14), and must be doctrinally, morally, and spiritually mature (1 Tim 3:1-7).[9] Failure to meet these qualifications disqualifies one to serve as a church elder or deacon within the local church.      Furthermore, there are some Christians who should be excluded from Christian fellowship, and these include believers who are continually teaching false doctrines or pursuing sin (this is not the occasional sin, but ongoing sin that harms the spiritual walk of others). The reason we should avoid such persons is partly because “bad associations corrupt good morals” (1 Cor 15:33). When writing to Christians in Corinth, Paul said, “I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler—not even to eat with such a one” (1 Cor 5:11). Disassociation was for the purpose of maintaining personal holiness with the Lord. We always hope the sinning Christian will come to his/her senses and come back into fellowship; however, we must maintain distance until they do. In another place Paul wrote, “I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them” (Rom 16:17). And, “We command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us” (2 Th 3:6). Such actions are never easy, for we love fellow believers and desire friendship with them. However, our walk with God must always take priority, for He is our greatest Friend, and allegiance to Him secures for us all that is strong and good and meaningful in life. And if/when the erring believer turns back to the Lord and resumes their walk-in-the-Word, then all will be as it should, and fellowship within the Christian community can be restored.     [1] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 534–535. [2] 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), 140. [3] Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 561. [4] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 23:1. [5] Allen P. Ross, Creation and Blessing: A Guide to the Study and Exposition of Genesis (Grand Rapids, MI: Baker Books, 1998), 263. [6] Arnold G. Fruchtenbaum, Ariel's Bible Commentary: The Book of Genesis, 1st ed. (San Antonio, TX: Ariel Ministries, 2008), 242. [7] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 536. [8] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 309. [9] The function pastors is to solve doctrinal problems in the church through biblical discussion and research (Acts 15:4-11, cf. Acts 16:4), work with “the whole church” on ministry matters (Acts 15:22), shepherd the church through general oversight (Acts 20:17; 28), guard against false teachers and their false doctrines (Acts 20:28-32), guide believers to spiritual maturity (Eph 4:11-14), be servant-leaders (1 Th 5:12; 1 Tim 5:17; Heb 13:7, 17), work hard at “preaching and teaching” (1 Tim 5:17; cf. Gal 6:6; Eph 4:11-14; 1 Th 5:12), receive financial support from those who benefit from their ministry (Gal 6:6; 1 Tim 5:17-18), and offer support and prayer for those who suffer (Jam 5:14).

     In our current section on case laws (Deut 19:1—26:19), we are considering how the nation of ancient Israel was to practice righteous living after they entered the land of Canaan (Deut 16:20), how righteousness was measured by conformity to God's laws (Deut 6:24-25), and obedience would result in the Lord's blessings (Deut 11:26-28). In this pericope, Moses provides laws pertaining to sexual morality in marriage and society.      Moses opens this section by addressing sexual purity before marriage, saying, “If any man takes a wife and goes in to her and then turns against her, 14 and charges her with shameful deeds and publicly defames her, and says, ‘I took this woman, but when I came near her, I did not find her a virgin…'” (Deut 22:13-14). In this scenario, a man takes a wife and has sexual intercourse with her, but afterwards becomes hostile toward her, charging her with marriage disloyalty. The phrase turns against her translates the Hebrew verb שָׂנֵא sane, which means, to hate. The word “expresses an emotional attitude toward persons and things which are opposed, detested, despised and with which one wishes to have no contact or relationship. It is therefore the opposite of love. Whereas love draws and unites, hate separates and keeps distant.”[1] A wife's virginity prior to marriage was critical, as it guaranteed their child was actually the result of the marital union and not belonging to another man. An illegitimate child would impact the inheritance rights, especially if the child was the firstborn son and given a double portion of property. The charge in this section—if true—was a serious matter that would damage the wife's reputation within the community, perhaps making her ineligible for future marriage. Earl Radmacher adds, "The indisputable legitimacy of children was vital to ancient society and inheritance rights. Joseph's actions when he learned of Mary's pregnancy can be explained by these laws (Matt 1:18-25). Because of Joseph's love for Mary, he did not want to make a public accusation. At the same time, he was not prepared to marry a woman who he thought had been immoral."[2]      Because such a charge might come against a newlywed wife, the recourse for defense was, “then the girl's father and her mother shall take and bring out the evidence of the girl's virginity to the elders of the city at the gate” (Deut 22:15). It should be remembered that engagement was equal to marriage in ancient Israel. God's ideal for the family was to have a strong sense of corporate identity, responsibility, and protection. Because marriages were commonly arranged by the parents, it fell to the parents to defend their daughter's reputation by producing evidence of her virginity. The charge by the husband was not only an attack on the integrity of his new wife, but also on the parents who presented her as a virgin. The parents would present evidence of her virginity to the elders at the city gate, which was where court was held and legal matters handled.      Moses continued, saying, “The girl's father shall say to the elders, ‘I gave my daughter to this man for a wife, but he turned against her; 17 and behold, he has charged her with shameful deeds, saying, ‘I did not find your daughter a virgin.' But this is the evidence of my daughter's virginity.' And they shall spread the garment before the elders of the city” (Deut 22:16-17). After the wedding night, it was common that the parents would collect the bed sheets, as they would provide evidence of the daughter's virginity, in case a legal charge of infidelity was ever brought against her. And the girl's father, who was to the protector of the home, was to take the lead in defending her. Victor Matthews writes, “The integrity of the woman's household was based on her being able to show proof of her virginity. The physical evidence demanded in this case could be either the sheets from the initial consummation (bloodied by the breaking of the hymen) or possibly rags used during the woman's last menstrual period, showing that she was not pregnant prior to the marriage.”[3] Here was a case where evidence other than eyewitnesses was sufficient to prove innocence.      If the material evidence was accepted by the city elders, then “the elders of that city shall take the man and chastise him, 19 and they shall fine him a hundred shekels of silver and give it to the girl's father, because he publicly defamed a virgin of Israel. And she shall remain his wife; he cannot divorce her all his days” (Deut 22:18-19). The elders would chastise the man, which included a public flogging, and fining him a hundred shekels of silver. In ancient Israel, ten shekels of silver was equal to an annual wage; therefore, his fine would have been 10 years wages. Furthermore, the man was forced to stay married to the girl for the rest of his life. Concerning no divorce, Charles Clough states, “If you look at the marital rules, that doesn't mean necessarily that she has to live with him; what it means is that he is economically responsible for her for the rest of his life. Not only that, but if she's pregnant and has a boy, that boy, if it's a first born, takes the inheritance of the entire family.”[4]      However, Moses switches the guilt, saying, “But if this charge is true, that the girl was not found a virgin, 21 then they shall bring out the girl to the doorway of her father's house, and the men of her city shall stone her to death because she has committed an act of folly in Israel by playing the harlot in her father's house; thus, you shall purge the evil from among you” (Deut 22:20-21). Here, the guilt falls upon the girl because of her marital disloyalty. And because the consequence was capital punishment, one assumes Moses' previous law applied, in which he said, “no person shall be put to death on the testimony of one witness” (Num 35:30b). Capital punishment required two or preferably three witnesses (Deut 17:6; 19:15). If the girl was guilty and condemned to death, the assumption was that a thorough investigation was done and at least two or three witnesses were found to testify against her. Furthermore, the girl was to be executed at “the doorway of her father's house”, which shows that the parents bore some of the blame for their daughter's sinful behavior, most likely because they knew about her licentiousness and did not seek to dissuade her, or covered it up from the husband. By dealing with this sort of crime, Israel would “purge the evil from among you” (Deut 22:21b).      Concerning adultery, Moses said, “If a man is found lying with a married woman, then both of them shall die, the man who lay with the woman, and the woman; thus, you shall purge the evil from Israel” (Deut 22:22). In this case, both the man and woman were “found” in the act of adultery, which act was punishable by death in ancient Israel (Lev 20:10). The assumption is that the sexual affair was consensual, since both are sentenced to death. And, since capital punishment was prescribed, the two or three witness policy applied (Deut 17:6; 19:15). As in the previous scenarios, having sex with another man's wife was not only an attack on the institution of marriage, but also on the wife's household, as it might introduce a child that would add to the family and impact the transmission of property, especially if it brought forth a firstborn son. Daniel Block states, “Since sexual crimes are considered crimes against the fabric of the community and crimes against God, covenantal righteousness demands the purgation of the evil from the midst of Israel, which is achieved by removing the corrupting elements.”[5]      Addressing adultery again, Moses said, “If there is a girl who is a virgin engaged to a man, and another man finds her in the city and lies with her, 24 then you shall bring them both out to the gate of that city and you shall stone them to death; the girl, because she did not cry out in the city, and the man, because he has violated his neighbor's wife. Thus, you shall purge the evil from among you” (Deut 22:23-24). Here, the engaged girl is regarded as legally married, even though the marriage had not been consummated. Peter Craigie comments: "Although rape could take place in the city, the case in question is not an example of rape, for if the woman had cried out for help, help would have come. Because there was no evidence that the woman had called for help, it could be assumed that she had consented to the advances of the man. Thus, as in the case of adultery, both parties were to be executed by stoning."[6]      The consequence for both persons was death by stoning. Again, because the consequence was death, the assumption of the two or three witness policy would apply (Deut 17:6; 19:15). And the severity of punishment shows that adultery injured the community as much as the innocent spouse. Individual choices impact the community as a whole, either for righteousness or sin, for blessing or cursing (cf. Jonah 1:12).      In contrast to the previous law, Moses said, “But if in the field the man finds the girl who is engaged, and the man forces her and lies with her, then only the man who lies with her shall die” (Deut 22:25). Here, the man alone is to be put to death for raping an engaged girl. Moses further states, “But you shall do nothing to the girl; there is no sin in the girl worthy of death, for just as a man rises against his neighbor and murders him, so is this case. 27 When he found her in the field, the engaged girl cried out, but there was no one to save her” (Deut 22:26-27). In this scenario, the girl is presumed innocent because of the remote location, because if she cried out, there would be no one to hear her. Though we are not given any details, we assume either the man and girl were discovered shortly after the crime was committed, or the girl accused the man, and then some process of investigation was instigated whereby the man's guilt was determined. The man who sexually assaulted the engaged girl was to be put to death, as his crime of rape was classified as similar to murder (Deut 22:26).      Moving to another scenario, Moses said, “If a man finds a girl who is a virgin, who is not engaged, and seizes her and lies with her and they are discovered, 29 then the man who lay with her shall give to the girl's father fifty shekels of silver, and she shall become his wife because he has violated her; he cannot divorce her all his days” (Deut 22:28-29). In this situation the girl who is sexually assaulted is a virgin and not married. The fifty shekels of silver may have been the common price which a man paid to the parents of his bride-to-be (Ex 22:16-17). This would have been five years wages. Furthermore, the man who committed the crime could not divorce her all his days. As stated previously, this did not mean the girl had to live with the man, but that he was financially responsible for her all his life, which would have included caring for a child if the girl became pregnant as a result. And if the child was his first-born son, the son would, by law, receive the double portion inheritance due him.      Lastly, Moses said, “A man shall not take his father's wife so that he will not uncover his father's skirt” (Deut 22:30). Here was a case prohibiting incest, in which a son slept with his father's wife, presumably the son's stepmother. We know Reuben committed this sin when he had sexual relations with “Bilhah his father's concubine” (Gen 35:22). We know that Absalom also committed this sin when he slept with David's concubines (2 Sam 16:22). And, there was a Christian at the church at Corinth who did the same (1 Cor 5:1). An Exception to the Rule Based on Humility and Grace      In Second Samuel, we read about a situation in which King David had an adulterous affair with Bathsheba and participated in the murder of her husband, Uriah, in order to cover it up (2 Sam 11:1-17). In the sexual affair, both David and Bathsheba consented, as David sent, and Bathsheba went (2 Sam 11:4). Afterwards, we're told Bathsheba became pregnant (2 Sam 11:5), and when David could not hide his sin (2 Sam 11:6-26), he had her husband, Uriah, killed. The divine estimation of the situation was, “the thing that David had done was evil in the sight of the LORD” (2 Sam 11:27). According to Mosaic Law, both David and Bathsheba should have been executed for their crime (Lev 20:10; Deut 22:22). However, when confronted by Nathan the prophet (2 Sam 12:1-12), David admitted his sin and said, “I have sinned against the LORD” (2 Sam 12:13a; read Psalm 51 for the longer version of David's confession). And upon his confession, the prophet Nathan said to David, “The LORD also has taken away your sin; you shall not die” (2 Sam 12:13b). Biblically, we know “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5). The assumption is that because David humbled himself before the Lord, God gave him a reduced sentence. In one of his psalms, David wrote: "The LORD is compassionate and gracious, slow to anger and abounding in lovingkindness. 9 He will not always strive with us, nor will He keep His anger forever. 10 He has not dealt with us according to our sins, nor rewarded us according to our iniquities. 11 For as high as the heavens are above the earth, so great is His lovingkindness toward those who fear Him. 12 As far as the east is from the west, so far has He removed our transgressions from us. 13 Just as a father has compassion on his children, so the LORD has compassion on those who fear Him." (Psa 103:8-13)      Here we see God's grace and government simultaneously at work; for though David was forgiven and restored to fellowship with God and permitted to serve as Israel's king, there were still consequences for his actions and the Lord dispensed judgment upon David, which also hurt other family members and lasted for years (2 Sam 12:14-18). Actions have consequences. When God's children live righteously, there is blessing that touches other persons. However, when God's children live sinfully, the Lord's discipline effects the errant child and can spill into the lives of those nearby (see Jonah 1:12). May we all understand the importance of our choices and the impact it has on the lives of others, and may we choose a life of righteousness that God's blessings might abound.   [1] “2272 שָׂנֵא,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 880. [2] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 257. [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 22:13–21. [4] Charles Clough, Lecture on Deuteronomy 22; 48th lesson, 43rd minute. https://www.bibleframeworkapplied.org/other-lessons/deuteronomy/message/lesson-48-purity-of-created-distinctions-sexual-identity [5] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 525. [6] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 294–295.

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