Podcast appearances and mentions of Eugene H Merrill

2 Chronicles 20:17a (NRSVA)“This battle is not for you to fight; take your position, stand still, and see the victory of the Lord on your behalf,” In celebration of Wednesday's 200th episode, Angie's husband, Matt, co-hosts to unpack 2 Chronicles 20:17 which holds her word of the year… STAND.https://livesteadyon.com/Email Angie at: steadyonpodcast@gmail.comFacebook @livesteadyonInstagram @angiebaughman421 Grab freebies and subscribe to the weekly Steady On newsletter at: https://livesteadyon.com/live-steady-on-newsletter/ You can download a blank study sheet here:https://livesteadyon.com/sbs-blank-study-sheet/   Interested in the Step By Step Bible study method? Download the FREE masterclass here: https://livesteadyon.com/live-steady-on-stepbystepmasterclass/ Logos Softwarehttps://www.logos.com/ Enduring Word Commentaryhttps://enduringword.com/ WordHippohttps://www.wordhippo.com/ BibleGatewayhttps://www.biblegateway.com/ Blue Letter Biblehttps://www.blueletterbible.org/ Catherine Kroeger, Mary Evans, and Elizabeth Elliot, The IVP Women's Bible Commentary: An Indispensable Resource for All Who Want to View Scripture through Different Eyes (InterVarsity Press, 2002), 233. https://www.youtube.com/@bibleproject https://www.bibleref.com/2-Chronicles/survey-of-2-Chronicles.html Brown, Francis, Samuel Rolles Driver, and Charles Augustus Briggs. Enhanced Brown-Driver-Briggs Hebrew and English Lexicon. Oxford: Clarendon Press, 1977. Gesenius's Hebrew and Chaldee Lexicon - Study Resources. Retrieved from https://www.blueletterbible.org/study/lexica/gesenius/index.cfm Eugene H. Merrill, “2 Chronicles,” 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), 634. https://joycemeyer.org/everydayanswers/ea-teachings/Take-Your-Position John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), 2 Ch 20:17. Martin J. Selman, 2 Chronicles: An Introduction and Commentary, vol. 11, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1994), 446. Sound Effecttransition base by Cristian_Changing Theme musicHeartwarming by Kevin MacLeodLink: https://incompetech.filmmusic.io/song/3864-heartwarmingLicense: http://creativecommons.org/licenses/by/4.0/ 

Map of the Tribes of Israel Introduction      Throughout the book of Deuteronomy, Moses' death has loomed like a shadow over the nation. The book as a whole is his farewell address, as he imparts to them all that is needed for a life of success after he dies. Moses, after having communicated the core of the law to Israel, appointed Joshua as his successor and received the Lord's command to ascend Mount Nebo and die, is left only to offer his blessings to the nation before his graduation to heaven. Moses' blessing in Deuteronomy 33 reveals the heart of this great leader for God's people, Israel. The blessings were not predictive, but rather, express Moses' desires of what he wished for the nation. According to Eugene Merrill, “Moses' utterances concerning the tribes were in the nature of prayerful intercession. They express what he fervently desired for his people and what he confidently expected that God would do.”[1] Of course, under the Mosaic Law, Israel's blessing were conditional on the obedience of his people. The Blessing Introduction      “Now this is the blessing with which Moses the man of God blessed the sons of Israel before his death” (Deut 33:1). This opening verse sets the tone for what follows, as it is Moses' blessing on the nation just prior to his death. The word blessing translates the Hebrew word בְּרָכָה berakah, which means to bless or favor someone. The blessing derived from Moses revealed his wish or prayer for the future of God's people. Of course, this was conditional, as they would receive the blessing if they would “listen to the commandments of the LORD your God, which I am commanding you today” (Deut 11:27). Though Moses sought their best interests, he can do no more than give them God's directives and encourage them to walk by them, knowing the Lord's blessings would follow if they obeyed.        Moses continued, saying, “The LORD came from Sinai, and dawned on them from Seir; He shone forth from Mount Paran, and He came from the midst of ten thousand holy ones; at His right hand there was flashing lightning for them'” (Deut 33:2). Here, God is portrayed as the Divine Warrior who goes before His people, and this is seen elsewhere in Scripture (Judg 5:4-5; Psa 68:7-8). That God shone forth (יָפַע yapha – brightness, splendor) at various times and places revealed His glory in theophanic form. The holy ones mentioned in this verse refer to angels. The reference to flashing lightning could be a manifestation of the angels as they come with the Lord and do His work. This picture of God as Divine Warrior was intended to instill confidence among His people that He was with them, and to instill fear among Israel's enemies who sought to thwart God's purposes among His people.      Of the Lord, Moses said, “Indeed, He loves the people; all Your holy ones are in Your hand, and they followed in Your steps; everyone receives of Your words” (Deut 33:3). Here, Moses emphasized God's love for His people (cf. Deut 7:7-8), which is what motivated Him to set them apart. The holy ones in this verse refer to the nation of Israel, whom God had created as special (Isa 43:1, 15), to be set apart from the other nations and to walk with Him in righteousness (Deut 7:6, 11). The text continues, saying, “Moses charged us with a law, a possession for the assembly of Jacob. 5 And He was king in Jeshurun, when the heads of the people were gathered, the tribes of Israel together” (Deut 33:4-5). Moses had given Israel God's law (תּוֹרָה torah – law, instruction, direction), which was their special possession (Lev 27:34), which gave them everything they needed for a life of righteousness. And God was their king (Isa 33:22), the One who ruled over them, to provide, guide, and protect them in all things. The term Jeshurun (יְשֻׁרוּן Yeshurun) means upright one and was a nickname for Israel. Here, the word is used of how Israel was intended to be, as Moses hoped they would be, as upright to the Lord. In the NT we see where God's people are called saints (ἅγιος hagios – sacred, holy; Rom 1:7; 1 Cor 1:2; Eph 1:1), and the ideal Christian is one whose performance is that of his/her position in Christ (Eph 4:1; Col 1:10). Blessing the Tribes Reuben      Moses' first wish of blessing fell to Reuben, as he says, “May Reuben live and not die, nor his men be few” (Deut 33:6). Reuben was Jacob's firstborn son (Gen 29:32; 49:3). As the firstborn son, the birthright and blessing naturally fell to him. However, we know that Reuben committed a terrible sin when he had sex with his father's concubine (Gen 35:22), and for this he was cursed by Jacob just before he died (Gen 49:4), which meant he'd forfeited his inheritance. Reuben's descendants were judged, as they followed in the footsteps of their progenitor. Though there are always exceptions, children often model their parents values and behavior, and worldly parents tend to produce worldly children. According to Thomas Constable, “Reuben (v. 6) was the firstborn son of Jacob, but he did not enjoy greatness among the tribes because of his sin. He lost his father's birthright and blessing. Furthermore, no great civil or military leader or prophet ever came from this tribe, as far as Scripture records.”[2] Judah      Next in the order of Moses' blessings was Judah, where it reads, “And this regarding Judah; so he said, ‘Hear, O LORD, the voice of Judah, and bring him to his people. With his hands he contended for them, and may You be a help against his adversaries'” (Deut 33:7). Judah was Jacob's fourth son (after Simeon and Levi) and was singled out for blessing, from whom would come Messiah (Gen 49:8-12). Moses asked God to help Judah, to hear his voice, and to “bring him to his people” (Deut 33:7). This phrase likely refers to the safe return of Judahites after a military campaign. According to the book of Numbers, Judah was to lead the other nations in battle, as “They shall set out first” (Num 2:9b). This meant Judah would take the lead and be in a dangerous position, militarily speaking. It's natural that as they went into battle, they would ask to be returned safely to their people and that God would “be a help against his adversaries” (Deut 33:7b). Ultimately, through Judah would come David, and through David would come Jesus, the Messiah (Matt 1:1, 6, 16). Levi Concerning the tribe of Levi, Moses said: Of Levi he said, “Let your Thummim and Your Urim belong to Your godly man, whom You proved at Massah, with whom You contended at the waters of Meribah; 9 who said of his father and his mother, ‘I did not consider them'; and he did not acknowledge his brothers, nor did he regard his own sons, for they observed Your word, and kept Your covenant. 10 They shall teach Your ordinances to Jacob, and Your law to Israel. They shall put incense before You, and whole burnt offerings on Your altar. 11 O LORD, bless his substance, and accept the work of his hands; shatter the loins of those who rise up against him, and those who hate him, so that they will not rise again.” (Deut 33:8-11)      The tribe of Levi is mentioned here without regard to the tribe of Simeon. Previously, in the book of Genesis, Moses had recorded Jacob's genealogy and listed Simeon and Levi together, as the second and third sons in the lineage. Of those brothers, Jacob had said, “Simeon and Levi are brothers; their swords are implements of violence” (Gen 49:5). This refers to Simeon and Levi's exaggerated violence against the Shechemites, whose leader had raped their sister, Dinah (Gen 34:1-29). Jacob, having cursed his two sons for their violence (Gen 49:6-7a), said, “I will disperse them in Jacob, and scatter them in Israel” (Gen 49:7). Though Levi retained land in Israel, Simeon was incorporated into the tribe of Judah (Josh 19:1, 9). Concerning this, Eugene Merrill states, “The effect of this is evident even here in the blessing of Moses because Simeon is lacking entirely in the list, and Levi appears without reference to territory of its own. Moreover, Simeon had already become involved in idolatry at Baal Peor (cf. Num 25:6–15), a sin that brought such devastating population loss that the whole tribe eventually became assimilated into Judah.”[3]      Though the tribe of Levi did not own land, they were blessed by Moses and became the tribe that was given to Aaron and his sons to help them in their priestly duties (Num 3:6-10; 18:1-7). The selection of the tribe of Levi came because of their faithfulness to God during the incident of the golden calf in which they stood with the Lord and Moses (Ex 32:25-29). In this way, they had been faithful to God's covenant (Deut 33:9b). Both Moses and Aaron were from the tribe of Levi. Part of Moses' blessing referred to the function of the high priest who was given the Urim and Thummim to wear inside a pouch on his chest and was occasionally used to discern a divine answer (Ex 28:29-30; cf. 1 Sam 28:6).[4] One of the functions of the priests was to teach God's Word to the other tribes (Lev 10:8-11; Deut 31:9-13; 33:10; 2 Ch 17:7-9; Ezra 7:10; Mal 2:7). Another function of the priests was to offer sacrifices to the Lord, as Moses wrote, “They shall put incense before You, and whole burnt offerings on Your altar” (Deut 33:10b; cf., Leviticus chapters 4, 9, 16). Moses closed out this section on Levi, saying, “O LORD, bless his substance, and accept the work of his hands; shatter the loins of those who rise up against him, and those who hate him, so that they will not rise again” (Deut 33:11). To accept the work of Levi's hands meant God approved of their work. And to shatter the loins of their enemies meant they would be destroyed completely without descendants. Benjamin      Moses blessed Benjamin, the last of Jacob's sons (Gen 49:27), saying, “Of Benjamin he said, ‘May the beloved of the LORD dwell in security by Him, Who shields him all the day, and he dwells between His shoulders” (Deut 33:12). Moses' blessing was that Benjamin would dwell in security in the land. And God would be the One to shield him, as he dwelt “between His shoulders” (Deut 33:12b). Eugene Merrill notes, “The anthropomorphism here is suggestive of the most tender compassion and solid security at the same time. The phrase speaks not of carrying on the back but of being held close to the breast or bosom.”[5] Benjamin's safety in battle came, not because of his military prowess, but because of His closeness to God. Joseph (i.e., Ephraim and Manasseh) Moving on to Joseph, Moses wrote: Of Joseph he said, “Blessed of the LORD be his land, with the choice things of heaven, with the dew, and from the deep lying beneath, 14 and with the choice yield of the sun, and with the choice produce of the months. 15 And with the best things of the ancient mountains, and with the choice things of the everlasting hills, 16 and with the choice things of the earth and its fullness, and the favor of Him who dwelt in the bush. Let it come to the head of Joseph, and to the crown of the head of the one distinguished among his brothers. 17 As the firstborn of his ox, majesty is his, and his horns are the horns of the wild ox; with them he will push the peoples, all at once, to the ends of the earth. And those are the ten thousands of Ephraim, and those are the thousands of Manasseh.” (Deut 33:13-17)      Here, Joseph is represented by his two sons, Ephraim and Manasseh (Deut 33:17). Living in Canaan meant relying on the weather—rain, dew, sun—to bring forth fertile crops. Moses' wishes for Joseph—i.e., Ephraim and Manasseh—was that their land would be blessed with fertility and production of vegetation (Deut 33:13-16). Moses also asked that they be given strength whereby they might judge other nations, perhaps in battle, as the Lord's instrument of judgment (Deut 33:17). The reference to “the ends of the earth” (Deut 33:17b), according to Merrill, “suggests an eschatological rather than historical fulfillment, a time when God's kingdom would rise above and rule over the kingdoms of the earth (cf. 1 Sam 2:10; Psa 2:8; 59:13; 72:8; Mic 5:4).”[6] Zebulun and Issachar      Next, Moses blessed Zebulun and Issachar, saying, “Of Zebulun he said, ‘Rejoice, Zebulun, in your going forth, and, Issachar, in your tents. 19 They will call peoples to the mountain; there they will offer righteous sacrifices; for they will draw out the abundance of the seas, and the hidden treasures of the sand'” (Deut 33:18-19). Zebulun and Issachar were the sixth and fifth sons of Jacob by his wife, Leah (Gen 30:18-20), here blessed by Moses in reverse order. Jacob also blessed them in reverse order of their birth (Gen 49:13-15), These two brothers were close, and so were their descendant tribes, as their land was near to each other. Both were to rejoice; Zebulun in their “going forth” and Issachar in their “tents” (Deut 33:18). The phrase forms a merism, a figure of speech with includes all activities of life. In this way, Moses wished for their blessings to be wherever they went and in all they did. These tribes would bring blessings to Israel by offering “righteous sacrifices” that were in conformity with God's directives, and by drawing out “the abundance of the seas, and the hidden treasures of the sand” (Deut 33:19). That is, their wealth was shared with their brethren, and in this way were a blessing to others. Gad      Moses' blessing on Gad was, “Blessed is the One who enlarges Gad; he lies down as a lion, and tears the arm, also the crown of the head. 21 Then he provided the first part for himself, for there the ruler's portion was reserved; and he came with the leaders of the people; he executed the justice of the LORD, and His ordinances with Israel” (Deut 33:20-21). When entering the land of Canaan under the leadership of Joshua, all Israel proved faithful to fight, but apparently some fought harder than others and they were blessed in a special way with more land. Gad was known “as a lion” that was ferocious in battle. According to Peter Craigie, “The blessing indicates that Gad was to play an important part in the battle, and that as a result the tribe would deserve a lion's share of the fruit of victory.”[7] The tribe of Gad (as well as Manasseh and Reuben) requested to live east of the Jordan River, and Moses granted their request, but only on the condition they would help their brothers complete the military conquest into Canaan beyond the Jordan River (Deut 3:18). They would help their fellow Israelites by leaving their wives, children, and livestock behind (Deut 3:19). After victory was obtained, they could return to their own land (Deut 3:20). We know from the book of Joshua that they were faithful to help their brothers (Josh 22:1-6). Dan      Moses continued, “Of Dan he said, ‘Dan is a lion's whelp, that leaps forth from Bashan'” (Deut 33:22). As a lion's whelp, the tribe of Dan would display timidity early on, but would become strong and eventually leap forth as a powerful lion. Jacob, when blessing Dan, used similar language, saying, “Judah is a lion's whelp; from the prey, my son, you have gone up. He couches, he lies down as a lion, and as a lion, who dares rouse him up?” (Gen 49:9). Naphtali      Moses' next blessing was for Naphtali, and “Of Naphtali he said, ‘O Naphtali, satisfied with favor, and full of the blessing of the LORD, take possession of the sea and the south'” (Deut 33:23). This tribe was to be satisfied with the Lord's favor (רָצוֹן ratson – goodness, favor). The result of the Lord's full blessing was their taking “possession of the sea and the south” (Deut 33:23b). The sea is a reference to the Sea of Galilee. Eugene Merrill notes, “The Galilee region embraced by Naphtali did indeed enjoy many temporal and material riches (cf. Josh 20:7; 2 Chr 16:4; Isa 9:1), but by far the most abundant blessing was the fact that the Messiah spent most of his life and exercised much of his ministry there or in nearby Zebulun (cf. Matt 4:12–17).”[8] Asher      Moses continued, saying, “Of Asher he said, ‘More blessed than sons is Asher; may he be favored by his brothers, and may he dip his foot in oil. 25 Your locks will be iron and bronze, and according to your days, so will your leisurely walk be” (Deut 33:24-25). The tribe of Asher was blessed more than others and had good relations with his brothers (i.e. was favored). To dip his foot in oil was a reference to the many olive trees of that region as well as the overall fertility of the land and its produce. The reference to locks of iron and bronze meant the tribe would dwell in safety and would enjoy the leisure of their wealth. Conclusion to Moses' Blessings      Moses concludes this section, saying, “There is none like the God of Jeshurun, Who rides the heavens to your help, and through the skies in His majesty. 27 The eternal God is a dwelling place, and underneath are the everlasting arms; and He drove out the enemy from before you, and said, ‘Destroy!' 28 So Israel dwells in security, the fountain of Jacob secluded, in a land of grain and new wine; His heavens also drop down dew” (Deut 33:26-28). Israel's God is unique and there are none like Him (Isa 45:5-6). He is pictured as the Divine Warrior “Who rides the heavens to your help, and through the skies in His majesty” (Deut 33:26b). According to Earl Radmacher, “Like a soldier, the Lord is constantly on the lookout for ways to defend His people from attack. The Divine Warrior is always providing protection because He is eternal. God is a refuge or fortress for the people to flee to in times of distress (Psa 90:1; 91:9).”[9] And the eternal God would be Israel's “dwelling place” where they would find refuge and safety “underneath are the everlasting arms” (Deut 33:27a). The same arms that brought them to safety would be the ones used to drive out their enemies and would “destroy” those who opposed. Because of their relationship with Yahweh and their walk with Him, Israel would dwell in safety and seclusion (Deut 33:28a), and would live in a land blessed by the Lord, “in a land of grain and new wine” where “His heavens also drop down dew” (Deut 33:28b). Concerning this section, Peter Craigie notes, “The substance of verse 26-28 expresses once again the apparent paradox of Israel's existence. The path lying ahead was not one of peaceful existence and quiet solitude, but it was one beset on every side with danger. Yet it was within this danger and war that Israel would find its safety (v. 28), because the path of danger was the path in which the presence and help of God would be found.”[10]      Moses closed his blessing, saying, “Blessed are you, O Israel; who is like you, a people saved by the LORD, Who is the shield of your help and the sword of your majesty! So your enemies will cringe before you, and you will tread upon their high places'” (Deut 33:29). Israel's blessings were possible only because of their relationship with God, as He shielded them from danger and would defeat their enemies when they walked with Him in righteousness. And Israel's enemies would cringe in fear, knowing God was with them to grant them victory as they would “tread upon their high places” (Deut 33:29b). Summary      Moses, the man of God, blessed the sons of Israel before his death. He spoke about the Lord's love for His people and called for them to obey His law (Deut 33:1-5). Moses also made specific blessings for each tribe of Israel (Deut 33:6-25). And in conclusion, praised the greatness of God and how He protected Israel from their enemies and would allow them to dwell in safety (Deut 33:26-28). Moses ended his blessing by declaring the blessedness of the people of Israel, who were saved by the Lord and would tread upon their enemies Deut 33:29). Present Application      As Moses' death approached, his great concern was for the success of Israel in the days after his departure. The Lord had worked through Moses to liberate the people from Egyptian slavery, to guide them for forty years in the wilderness, and to educate them in the law of the Lord that they might walk with Him and know success (Deut 11:26-28; 28:1-2; 30:15-16). But God revealed to Moses that after his death the nation would turn away from Yahweh and pursue idols (Deut 31:16; cf., Judg 2:11-12; 2 Ki 18:11-12). Though this news saddened Moses, it did not hinder his efforts to guide them into righteousness, giving them what they needed for success—the Word of God.      Likewise, we see something similar in the life and ministry of the apostle Paul. Paul had taught in Ephesus for several years (Acts 19:10; 20:31), and as his ministry was nearing an end, he called for the elders of the church to come to him (Acts 20:17). He reminded them about his faithfulness to serve the Lord and to teach them the Word of God (Acts 20:18-21), and that he was about to leave for Jerusalem where he would suffer persecution (Acts 20:22-24). He told the elders of the church they would no longer see him (Acts 20:25), which was upsetting news. He also told them he was innocent of harming anyone (Acts 20:26), and that he had been faithful to declare to them “the whole counsel of God” (Acts 20:27). Afterwards, Paul gave them heavy news, saying, “I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them” (Acts 20:29-30). Knowing this, Paul instructed them to “be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears” (Acts 20:31). Paul was leaving, but he was not leaving them emptyhanded, as he said, “I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified” (Acts 20:32). Though Paul was leaving, God and His Word remained, and that was sufficient for a life of success. The church at Ephesus did well after Paul's departure, and he gave thanks for their faith and love (Eph 1:15-16). However, the generation that followed did not continue in their love, as Jesus said of them, “I have this against you, that you have left your first love” (Rev 2:4). This shows that the faith of one generation does not automatically continue into the next, as each generation must choose for themselves whether they will learn and live God's Word.      As Christian leaders (whether pastors, parents, or teachers), we bear special responsibility for our own spiritual growth which comes by studying God's Word (2 Tim 2:15; 1 Pet 2:2), learning from gifted teachers (Eph 4:11-14), and applying His Word by faith (2 Cor 5:7; Heb 10:38; Jam 1:22), which leads to spiritual maturity (Heb 6:1). Furthermore, we seek to communicate His Word to others who will listen (Mark 16:15; Matt 28:19-20; Eph 6:4; 2 Tim 4:2; cf., Ezra 7:10). Once we've fulfilled our duty to the Lord, we then entrust our loved ones to Him, knowing that the Lord and His Word provides a fortress of truth and love that will protect their souls as they advance to spiritual maturity. Our desires and prayers for our loved ones are that they will “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18) and learn to “walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God” (Col 1:10). Dr. Steven R. Cook   [1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 431–432. [2] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 33:6. [3] Eugene H. Merrill, Deuteronomy, vol. 4, 438. [4] Only a descendant of Aaron could serve as the high priest (Ex 28:1; 40:13-15), and the non-Aaronic priests came from the tribe of Levi (Deut 17:18; 18:1; 24:8; 27:9). All priests were Levites, but not all Levites were priests. The priesthood consisted of men who could not have any physical defects (Lev 21:17-23), and restricted to the age of twenty-five to fifty (Num 8:24-25). [5] Eugene H. Merrill, Deuteronomy, vol. 4, 440. [6] Ibid., 442–443. [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), 400. [8] Eugene H. Merrill, Deuteronomy, vol. 4, 445–446. [9] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 269. [10] Peter C. Craigie, The Book of Deuteronomy, 403.

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.

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.

Introduction      This chapter begins a new section in the book of Deuteronomy. Moses' first speech to Israel was a review of God's faithfulness to them since the exodus from Egypt (Deut 1:6—4:43). His second speech was an exposition of God's laws to the newly formed theocracy (Deut 4:44—28:68). And this third address was an appeal to faithfulness and commitment to God, with a promise of blessing if they obeyed and cursing if they did not (Deut 29:1—30:20). Moses' audience was the second generation of Israelites since the exodus from Egypt and, with the exception of Joshua and Caleb, would have been under 60 years of age (Num 14:28-33). Moses speaks to them in the present, “today” (Deut 29:4, 10, 12), recalls the Lord's gracious care for them in the past (Deut 29:2-8), and calls for their commitment (Deut 29:9-13), which commitment would positively impact future generations (Deut 29:14-15).      This chapter repeats some of the material previously addressed, and this repetition was intentional on Moses' part. Wiersbe states, “As we read and study Moses' farewell address, we may get weary of these repeated themes, but they are the essence of God's covenant with His people. While the priests and Levites had a copy of the Law of Moses and could refer to it (Deut 17:18; 28:58; 29:20, 27; 31:26), the common people had to depend on their memories, and therefore repetition was important.”[1] Both Paul and Peter used repetition in their writings as a pedagogical tool (Phil 3:1; 2 Pet 1:13; 3:1). An Historical Review (Deut 29:1-8)      In our English Bible, the chapter opens, saying, “These are the words of the covenant which the LORD commanded Moses to make with the sons of Israel in the land of Moab, besides the covenant which He had made with them at Horeb” (Deut 29:1). Most conservative scholars believe this verse should be included in the previous chapter. According to Thomas Constable “Chapter 29 verse 1 is the last verse of chapter 28 in the Hebrew Bible. Moses probably intended it to be a summary statement of what precedes, rather than an introduction to what follows. The renewed Mosaic Covenant, to which Moses now called on his hearers to commit themselves, contrasts somewhat with the original Mosaic Covenant to which the Israelites committed themselves at Mt. Sinai.”[2] Eugene Merrill agrees, saying, “It seems quite clear, then, that a major break occurs between 29:1 and 29:2, with the former bringing all the previous material to a close and the latter introducing at least the epilogic historical review.”[3]      What follows in the next two chapters is a renewal of the covenant that God made with the exodus generation. The original Mosaic covenant was ratified at Sinai, and the renewal of the covenant occurred in the land of Moab, where God had already displayed His power by defeating “Sihon the king of Heshbon and Og the king of Bashan” (Deut 29:7), and then distributing it to “to the Reubenites, the Gadites, and the half-tribe of the Manassites” (Deut 29:8). Moses was the divinely authorized representative of Yahweh to mediate the covenant between Him and the people of Israel.      The review opens, “And Moses summoned all Israel and said to them, ‘You have seen all that the LORD did before your eyes in the land of Egypt to Pharaoh and all his servants and all his land; 3 the great trials which your eyes have seen, those great signs and wonders” (Deut 29:2-3). Some of Moses' audience would have personal memories of the exodus event; however, those born in the wilderness would not. Yet, Moses calls on everyone to remember and identify with the exodus generation, as that connection will define who they are and serve as the basis for commitment. Some could recall seeing the Lord's work with their own eyes, whereas the others were to see with the eyes of faith as they heard or read about the Lord's deliverance. Moses, being a man of repetition, was doing all he could to firmly establish the Lord's words and works into their minds (cf., Deut 1:30; 4:34; 7:18-19; 8:2-4; 11:2-7).      Moses continued, saying, “Yet to this day the LORD has not given you a heart to know, nor eyes to see, nor ears to hear” (Deut 29:4). This verse is somewhat difficult to understand. The heart (לֵב leb) refers to the mind or inner person.  The eyes and ears represent a person's capacity to receive information, which should lead to understanding. The statement might imply a degree of negative volition, which impairs a person's ability to understand (cf., John 7:17).      Even if this is correct, it did not stop Moses from being faithful to communicate God's Word to others. The Lord Himself said, “I have led you forty years in the wilderness; your clothes have not worn out on you, and your sandal has not worn out on your foot” (Deut 29:5). Here was a display of God's logistical grace, in which He provided for His people, even though they had sinned away their inheritance of the land of Canaan (Num 14:26-35). Moses had previously said, “For the LORD your God has blessed you in all that you have done; He has known your wanderings through this great wilderness. These forty years the LORD your God has been with you; you have not lacked a thing”'(Deut 2:7), and, “Your clothing did not wear out on you, nor did your foot swell these forty years” (Deut 8:4; cf. Neh 9:7-21). God's faithful provision for His people is a major motif throughout Scripture.      The Lord continued, saying, “You have not eaten bread, nor have you drunk wine or strong drink, in order that you might know that I am the LORD your God” (Deut 29:6). Bread and wine were the common foods of the day; foods obtained by means of human production. But God's people did not possess what others possessed, partly because they were in the wilderness and there were no natural resources to draw from. However, the Lord cared for them in His own way, by means of manna and water, which He supplied for them supernaturally.      Moses continued, “When you reached this place, Sihon the king of Heshbon and Og the king of Bashan came out to meet us for battle, but we defeated them; 8 and we took their land and gave it as an inheritance to the Reubenites, the Gadites, and the half-tribe of the Manassites” (Deut 29:7-8). Originally, when the Israelites approached the land of Canaan, they were met with hostility by Sihon and Og, and God caused His people to defeat their enemies in battle and to take their land (Deut 2:26-3:17). Again, the Lord provided for His people whenever there was a need. Thomas Constable states: "The emphasis in this section is on God's faithfulness in bringing Israel to its present geographical location (cf. Deut 1:6–4:40). To do this, God had provided for the people's needs in the wilderness, and had given them victory over some of their enemies (i.e., Sihon and Og). He had also given them some of the land He had promised them (in Transjordan: for the Reubenites, Gadites, and the eastern half-tribe of the Manassites)."[4] A Call to Commitment (Deut 29:9-15)      As a result of God's goodness and faithfulness, Moses called his people to respond in obedience to the One who so loved and cared for them, saying, “So keep the words of this covenant to do them, that you may prosper in all that you do” (Deut 29:9). God is good, and He always desires the best for His people. God's good laws are never for the harm or deprivation of His people. He desired His people to be blessed, and He'd given them everything they needed to walk in His will (Deut 5:33; 6:3; 7:12-16; 11:26-28; 28:1-14; 30:15-20).      Moses addressed the whole nation and not just a few, saying, “You stand today, all of you, before the LORD your God: your chiefs, your tribes, your elders and your officers, even all the men of Israel, 11 your little ones, your wives, and the alien who is within your camps, from the one who chops your wood to the one who draws your water” (Deut 29:10-11). God desired prosperity for the whole nation, and everyone was called upon to walk according to the Lord's directives in order to open the channels of blessing. According to Wiersbe: "The secret of prosperity was the blessing of God, and the secret of receiving that blessing was obedience to God's law. Moses began with the leaders of the nation (v. 10), for if leaders don't set the example as spiritual people, there's not much hope for the followers. However, nobody in the camp was excluded, and this included the women and children, the resident aliens and the lowest servants. God could not truly be God to them if they refused to accept and obey His law."[5] And Eugene Merrill adds: "The assembly gathered here is described with unusual fullness—the leaders, the ordinary citizens, wives and children, and resident aliens. That is, the entire believing community was invited to enter into covenant relationship with the Lord without reference to social, economic, gender, or age differences…The covenant was made with all Israel as a collective, to be sure, but it was also made with each and every member of the body."[6]      The covenant renewal required the people of God to act accordingly, by choosing rightly, “that you may enter into the covenant with the LORD your God, and into His oath which the LORD your God is making with you today” (Deut 29:12). This was not a new covenant, but a revitalizing of the original covenant given at Mount Sinai. Peter Craigie states, “God, in sovereignty and grace, initiated the relationship and in so doing committed himself in a promise to the chosen people; the people's obligation to commit themselves in the covenant was based not simply on law or demand, but on a response of love, for the purpose of the covenant relationship elicited such a response.”[7]      And the blessing of the Lord was promised to His people, “in order that He may establish you today as His people and that He may be your God, just as He spoke to you and as He swore to your fathers, to Abraham, Isaac, and Jacob” (Deut 29:13). Here was theological continuity of commitment on God's part. Just as the Lord had promised to bless Abraham, Isaac, and Jacob, so He promised to bless their ancestors. God has integrity and keeps His Word. Eugene Merrill states, “the present covenant rises out of the ancient promises of the Lord to the patriarchal ancestors of the nation (v. 13b). He who had promised to be the God of the fathers (cf. Gen 17:7; Lev 11:45; 26:12) once more gave opportunity to the descendants to seize upon that great privilege and responsibility of being his people.”[8]Accepting God's offer of covenant renewal, with all the blessings associated with it, meant walking with Him and being a blessing to others.      Moses finished this pericope, saying, “Now not with you alone am I making this covenant and this oath, 15 but both with those who stand here with us today in the presence of the LORD our God and with those who are not with us here today” (Deut 29:14-15). Here was a very sober statement, for the decision of Moses' audience would not only impact them, but also others who were not present, which included future generations. According to Jack Deere, “The scope of the covenant renewal also embraced future generations (those who are not here today, 29:15). Therefore the obedience of that present generation had a great effect on those not yet born.”[9] And Peter Craigie confirms this, saying: "The people on the plains of Moab were indeed renewing their covenant with God, but they were not to forget that they were but one part of a larger community, a community not limited by the passage of time. The one who is not here with us today—the reference is not to those who could not be present for some reason such as ill health. Rather, the words indicate the generations to be born in the future. The reference to future generations impressed even more firmly the responsibility incumbent on those who were present on the plains of Moab, for not only their own future, but also the future of their posterity would be contingent upon their obedience to the law of the covenant."[10]      Individual actions have consequences, both for the present and the future, and for self and others. The choices of one generation would impact the next, for better or worse, creating a pattern of behavior that would lead to blessing or cursing. Of course, the faith of one generation is the faith of one generation, and good choices by parents is no guarantee that subsequent generations will walk in the wisdom of those who came before. Still, each generation must choose to walk with the Lord and abide by His directives, or to turn away into a life of sin. But again, actions have consequences, both for the present and the future, for self and others. Choose wisely. Present Application      In Deuteronomy 29:1-15, Moses revealed God's goodness and faithfulness to His people and called for them to respond in obedience to the One who so loved and cared for them. Likewise, as Christians, God has demonstrated His love for us through the cross of Christ (John 3:16; Rom 5:6-10; Eph 2:1-9), wherein Jesus has born our sin and paid the penalty that rightfully belongs to us (Isa 53:10; Mark 10:45; 2 Cor 5:21; 1 Pet 1:18-19; Rev 5:9). In Christ (ἐν Χριστῷ) we have judicial forgiveness of sin (Col 1:13-14; 2:13-14), reconciliation to the Father (Rom 5:11; 2 Cor 5:18), peace with God (Rom 5:1), eternal life (John 10:28), and imputed righteousness (Rom 5:17; Phil 3:9). As a result, God calls us to commit ourselves to Him and to live as obedient children. The apostle Paul, having written at length about the mercies of God in his letter to the Christians living in Rome, said, “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” (Rom 12:1). In this verse, Paul is drawing a logical conclusion to God's great mercy toward us who have trusted Christ as Savior, and calls us to respond with a life of ongoing service. Earl Radmacher states: "Based on God's mercy (Rom 9:11, 15, 16, 18, 23; 11:30–32), Paul entreats believers to present their bodies as a living sacrifice, meaning they should use their bodies to serve and obey God (Rom 6:13). Such giving of the body to God is more than a contrast with a dead animal sacrifice, it is “newness of life” (Rom 6:4). Holy means set apart for the Lord's use; acceptable means pleasing to Him; and reasonable indicates that such a gift is the only rational reaction to all the good gifts God has showered on us."[11]      But how do we accomplish this task of living holy lives to the Lord? Paul answers it, saying, “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 12:2). Being conformed to this world means we follow the values of this world, which values are always at odds with God and His Word. Like a stream that flows in one direction, there is a current to this world that pulls at our hearts and minds to carry us along its course. Any dead fish can float downstream, but one must be alive to swim against the current and not simply be pulled along its course. As growing believers we are called to be transformed by the renewing of our minds, that we might know God's will and live the acceptable and mature life. The word transformed translates the Greek verb μεταμορφόω metamorphoo, which means “to change inwardly in fundamental character or condition, be changed, be transformed.”[12] This is an internal transformation that occurs gradually, over time, as our minds are renewed by the daily intake and application of God's Word to every aspect of our lives. According to Radmacher: "Instead of being molded by the values of this world, the believer should be transformed, that is, changed by the renewing of the mind. Spiritual transformation starts in the mind and heart. A mind dedicated to the world and its concerns will produce a life tossed back and forth by the currents of culture. But a mind dedicated to God's truth will produce a life that can stand the test of time. We can resist the temptations of our culture by meditating on God's truth and letting the Holy Spirit guide and shape our thoughts and behaviors."[13]      There is intentionality here, as the Christian is called to a life committed to the Lord and His interests and not our own. The fulfillment of this committed life occurs as we study God's Word daily (Josh 1:8; Psa 1:1-3; 19:7; 40:8; 119:1, 9-11, 97; Jer 15:16; 2 Tim 2:15; 1 Pet 2:2; 2 Pet 3:18) and then actively apply it to our lives (Matt 7:24; Jam 1:22). In this way, we will advance to spiritual maturity, glorify the Lord, bless others, and live the best life possible.   __________________ [1] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 171. [2] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 29:1. [3] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 373. [4] Tom Constable, Tom Constable's Expository Notes on the Bible, Dt 29:2. [5] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series, 172–173. [6] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 378. [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), 357. [8] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 380. [9] 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), 314. [10] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament, 357–358. [11] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1447. [12] William Arndt, Frederick W. Danker, Walter Bauer, et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 639. [13] Earl D. Radmacher, Nelson's New Illustrated Bible Commentary, 1447.

     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.

Introduction      Deuteronomy 28:1-68 presents the blessings and cursings of the bilateral Mosaic Covenant (בְּרִית berith) which God promised to bring upon Israel depending on their obedience or disobedience to His commands. God's written directives assume the integrity of language in which His meaning was infused in the words and phrases He selected, and that language itself served as a reliable vehicle concerning His expectations. The Israelites were responsible to know what was communicated and would be blessed or cursed based on whether they responded to it positively or negatively. God's directives meant there were fixed categories of blessing and cursing, which allowed the Israelites to know with certainty what to expect from Him depending on how they treated their relationship with Him. This did not mean the Israelites could manipulate God to do their bidding; rather, it simply meant He was predictable and would do what He promised. A healthy relationship relies on clear and honest communication as well as predictable behavior.      For the sake of emphasis, Moses repeated the conditional aspects of God's blessings (Deut 28:1-2, 9, 13-14), and cursings (Deut 28:15, 20, 45-47, 58, 62; cf., Deut 29:24-28; 30:17-20). The word blessing translates the Hebrew noun בְּרָכָה berakah, which appears twelve times in Deuteronomy and sixty-seven times in the OT (TWOT). In Deuteronomy 28, the word refers to the tangible goodness that makes life enjoyable and rich, which God promised to His covenant people, Israel, if they would simply obey His commands. Areas of blessing would include: 1) healthy offspring, crops, and livestock (Deut 28:4-5, 8, 11), 2) military success (Deut 28:7), 3) fruitful labor (Deut 28:8, 12a), 4) international recognition and respect (Deut 28:9-10), 5) financial prosperity (Deut 28:12b), and 6) serving as an international leader to other nations (Deut. 28:13). God also promised to bring curses, which would undo all the blessings and bring Israel down, if they disobeyed (Deut 28:15-68). In Deuteronomy 28:16-19, Moses used the Hebrew verb אָרָר arar six times, which means, “to bind with a curse.”[1] The form of the verb is passive, which means a curse is received by the nation of Israel if they turn away from God. These blessings and cursings were predictable, depending on Israel's knowledge of God's directives and their adherence or insubordination to them (Deut 11:26-28; 29:29; 30:15-20).      When considering the Mosaic Covenant, it is important to realize God's blessings and cursings for Israel were tied to their moral behavior (see Lev 26:3-4; Deut 11:13-17; Jer 5:23-25; Amos 4:7; Mal 3:10).[2] When Israel abided by God's Word, advancing on the moral high ground of His ethical standards, the Lord would bless His people in the everyday affairs of their lives. God's blessings came directly in the form of rain, crop production, national health, etc. However, His blessings also came indirectly through His people who learned and lived His Word as it spoke to their marriages, families, education, labor, economic decisions, social activities, and welfare for the less fortunate in society. For example, God's blessings of protection and provision for Ruth and Naomi came through Boaz, who modeled godliness and compassion in his words and actions (Ruth 2:1-23). Boaz' choice to be a godly man meant he would serve as a conduit of God's grace to others.      Additionally, God's blessings should not be thought of as producing equal outcomes to all, as social and economic stratification would continue within Israelite society. It also did not mean everyone would have perfect health, as the general effects of sin in humanity continued. It did mean, however, that even those at the lowest place in society would have their basic needs met; needs such as food, shelter, and clothing. The poor in Israel would be wealthier and better off than those of other nations.[3]      But if God's people turned from the Lord and His Word and adopted an alternate ethical standard, then they would forfeit His blessings and bring judgment upon themselves (Deut 11:16-17; 2 Ch 6:24-27). However, God's judgments on Israel did not always happen in an instantaneous manner, as the Lord is patient, longsuffering, and slow to anger (Ex 34:6; Psa 86:15; 103:8; 145:8; Joel 2:13; Jon 4:2). And God often sent warnings to His people (Jer 7:25-26; 25:3-7; 29:18-19), which at times went on for centuries, and discipline came in stages. And even when God's judgment fell, it sometimes took the form of lesser punishment (Psa 103:10-12; Ezra 9:13). And if His people humbled themselves, He would offer forgiveness and restore their blessings (2 Ch 7:13-14). God is always quick to forgive, and He prefers to bless rather than punish. Any loving parent understands this.      A conundrum appears in the Old Testament as the righteous struggle from day to day while some evil people grow rich and seem to enjoy all the blessings this world can give. Asaph, a godly man, felt this struggle deeply (Psa 73:1-16). However, when considered from the divine perspective, worldly wealth does not always come with God's blessing, and the life and final days of the evil person will be less than desirable (Psa 73:17-20). The godly desire the Lord more than the things of this world (Psa 73:21-28), and they have joy and peace with whatever He provides. For whatever God gives to His obedient children will include joy and peace that they might appreciate it, “For who can eat and who can have enjoyment without Him? For to a person who is good in His sight He has given wisdom and knowledge and joy” (Eccl 2:25-26a). According to Solomon, “It is the blessing of the LORD that makes rich, and He adds no sorrow to it” (Prov 10:22), and “Better is a little with the fear of the LORD than great treasure and turmoil with it” (Prov 15:16). The godly are content with the Lord's daily provisions (Phil 4:11-13; 1 Tim 6:8; Heb 13:5).[4] Deuteronomy 28:1-14 - The Lord's Blessings      Moses opens the blessing section by saying, “Now it shall be, if you diligently obey the LORD your God, being careful to do all His commandments which I command you today, the LORD your God will set you high above all the nations of the earth” (Deut 28:1). This opening introduces a conditional clause (Deut 28:1), which is repeated several times in this section (cf., Deut 28:2, 9, 13). As Israel's Judge, Lawgiver, and King (Isa 33:22), the Lord had provided His people with clear directives concerning how they were to live, and if they chose righteousness, blessing would follow (Deut 11:26-28). God's blessings (בְּרָכָה berakah) pertained to agricultural, national, social, and material prosperity. God promised to set His people “high above all the nations.” According to Eugene Merrill, “What it means to be set high above all the nations is answered in part by the string of blessings that follow in Deuteronomy 3:3-8. Inasmuch as Israel's economy rested on an agrarian base, most of the blessing is associated with abundance in field and flock, but other aspects of safe and wholesome life are not ignored.”[5]      Moses continued, saying, “All these blessings will come upon you and overtake you if you obey the LORD your God” (Deut 28:2). The hiphil form of the Hebrew word overtake (נָשַׂג nasag) meant God would cause His blessings to come upon obedient-to-the-Word believers. That is, God's blessings would chase them wherever they were in order to overtake them. The obedient believer would not be able to escape the Lord's blessings. This is confirmed by the next clause, which reads, “Blessed shall you be in the city, and blessed shall you be in the country” (Deut 28:3). God's blessing would hunt them down, and their location was incidental. The word blessed (בָּרָךְ barak) means “to endue with power for success, prosperity, productiveness, longevity, etc.”[6] God wants to bless His people and He does not have to be cajoled or manipulated to do it.      God's blessings would not only be personal but would also spill over onto one's children and the production of one's labor, which included the ground as well as the animals. Moses said, “Blessed shall be the offspring of your body and the produce of your ground and the offspring of your beasts, the increase of your herd and the young of your flock” (Deut 28:4). Here is the concept of blessing by association. The adult Israelite who learned God's Word and walked with Him would be blessed, and so would all who were in contact with him. Boaz was a good example of God's blessings overflowing into the lives of others.      God would also provide an abundance of food for His people to eat, as Moses said, “Blessed shall be your basket and your kneading bowl” (Deut 28:5). Eugene Merrill states, “Abundant produce would, of course, result in abundant food supplies. Harvest baskets would overflow, and bakers would have more than enough wheat with which to bake their bread (v. 5).”[7] There would be no food insecurity among God's people.      And God's blessing would touch His people wherever they were, whether in the home or out in the community. Moses said, “Blessed shall you be when you come in, and blessed shall you be when you go out” (Deut 28:6). To come in and go out is a merism—a figure of speech—that refers to all of one's life and activities. According to Earl Kalland, “Going out and coming in is a common descriptive phrase of going out to one's daily tasks and returning home after the day's work is done, whatever that activity entails.”[8]      Having God's blessing did not mean Israel would not have enemies. God's people always have enemies, as we live in a fallen world that is temporarily governed by Satan and those who align with him (John 12:31; 14:30; 16:11; 1 John 3:13; 5:19). However, though opposition would arise against God's people, He would secure their victory, as Moses said, “The LORD shall cause your enemies who rise up against you to be defeated before you; they will come out against you one way and will flee before you seven ways” (Deut 28:7). When the text says, “they will come against you one way,” it's speaking of an intelligent coordinated attack against God's people. However, though the attack represents man's best military strategies and actions, God will neutralize their efforts and cause them to be defeated. That the enemy “will flee before you seven ways” meant their enemies could not flee the battle fast enough. This promise of military victory could be trusted because God had already displayed His power over the Egyptians when He brought Israel out of captivity. Having defeated the greatest superpower of the day, lesser powers would be of no concern.      The Israelite farmers would be blessed both in their efforts and the production of the land itself. Moses said, “The LORD will command the blessing upon you in your barns and in all that you put your hand to, and He will bless you in the land which the LORD your God gives you” (Deut 28:8). Eugene Merrill states, “Verse 8 forms a conclusion to this first set of blessings by summarizing the blessings according to the categories of what Israel would have and what Israel would do (the “barns” and “hand” respectively).”[9] Again, God's promised blessings were tangible in nature.      God's intention of blessing His people was that they might be an example to the rest of the world of what it means to be set apart to the Lord, to walk with Him in holiness. Moses said, “The LORD will establish you as a holy people to Himself, as He swore to you, if you keep the commandments of the LORD your God and walk in His ways” (Deut 28:9). The word holy (קָדוֹשׁ qadosh) means “commanding respect, awesome, treated with respect.”[10] It denotes being singled out for special use, to be consecrated for a unique purpose. But God's people were not mere objects one could set apart, but rather, volitional creatures that were called into a special relationship with the Lord. For this reason, we see the conditional clause, “if you keep the commandments of the LORD your God and walk in His ways.”      If Israel, as God's people, would learn and live His Word, then “all the peoples of the earth will see that you are called by the name of the LORD, and they will be afraid of you” (Deut 28:10). God was concerned about His image among the Gentiles. Being called by the name of the Lord meant being His representative in the world for others to see. God's values were to be reflected in the words and actions of His people. If His people would represent Him well, then Gentiles would be afraid of them. The word afraid (יָרֵא yare) most often means “to fear, [or] to be afraid.”[11] However, at times, the word connotes reverence, respect, or awe. This latter meaning might be preferred, as other translations suggest, saying, “they will stand in awe of you” (Deut 28:10 CSB), and “they will respect you” (Deut 28:10 NET). For those possessed with negative volition, they would fear God and His people. However, for those possessed with positive volition, they would be awed by God and His goodness and would respect His people. Earl Kalland states, “By being God's obedient and holy people (cf. 26:19), the Israelites would enjoy such an intimacy with God that they would become a testimony to all the peoples on earth who would fear or stand in awe of Israel (cf. 2:25; 11:25).”[12]      God's blessing would be obvious to His people as well as the Gentiles nations around them. Moses said, “The LORD will make you abound in prosperity, in the offspring of your body and in the offspring of your beast and in the produce of your ground, in the land which the LORD swore to your fathers to give you” (Deut 28:11). To abound (יָתַר yathar) with prosperity meant to “be left over, remain over.”[13] The idea is that God would give His people more than enough prosperity that they would consider themselves blessed, and others would as well.      Part of God's blessing meant predictable weather patterns in which the Lord would send rain on the land and cause their crops to be productive. Moses said, “The LORD will open for you His good storehouse, the heavens, to give rain to your land in its season and to bless all the work of your hand; and you shall lend to many nations, but you shall not borrow” (Deut 28:12). God created the universe and the world, and He controlled all His creation, including the earth's climate. God promised He would cause the rain to fall on the soil at optimal times so as to maximize the soil's production. Peter Craigie states: "One of the roles of God in the promised land would be the provision of fertility; fertility depended primarily on the rains. Without the rains, the crops could not grow, and without the crops and the other produce of the field, neither man nor his domestic animals could survive. Thus in v. 12, there is a very rich expression of the blessing of God, for in providing the rains, God was providing what would be the mainspring of life in Israel's land."[14]      God's blessings meant Israel would know economic stability in such a way that they would not have to borrow from others to engage in business ventures. In fact, Israel would be so prosperous, they would serve as bankers to others, in that they would lend to many nations and never have to borrow.      In Deuteronomy 28:13-14, Moses provided a summary statement of all God's goodness to His people as well as a final conditional clause. Moses said, “The LORD will make you the head and not the tail, and you only will be above, and you will not be underneath, if you listen to the commandments of the LORD your God, which I charge you today, to observe them carefully, 14 and do not turn aside from any of the words which I command you today, to the right or to the left, to go after other gods to serve them” (Deut 28:13-14). If Israel would listen (שָׁמַע shama) to God's directives and observe them carefully, staying faithful in their walk with Him and not pursuing other gods, then His blessings would overtake them. Earl Kalland notes:      Israel would move upward from her current status to that of the head among the nations, rather than become (or continue to be) the tail (v.13). She would “always be at the top, never at the bottom.” But all this would be determined by the adherence of the people to the stipulations of the covenant-treaty that they had accepted from the Lord. They must “carefully follow them” and “not turn aside … to the right or to the left” (v.14) from any of the commands Moses was rehearsing to them that day.[15]      In closing, the specific body of laws that Israel would need to follow had been provided by Moses in Deuteronomy chapters 5 through 26. There was no guessing about God's expectations for His people, and His blessings or cursings would follow, depending on whether Israel would obey or disobey the Lord (Deut 11:26-28). To be clear, the Mosaic Law was never intended to be a means of salvation, but a rule for life that could be obeyed by Israel who were in a covenant relationship with Him and who walked humbly with their Lord (see Deut 5:33; 8:6; 10:12-13; 29:29; 30:15-16; 31:11; Psa 1:2-3; 119:9-11).   [1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 91. [2] In the larger picture, God gives common grace to everyone (Matt 5:44-45; Acts 14:16-17), and this in order to win their hearts to Him, as He “is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). However, God's common grace does not last forever, and if people turn away from Him and pursue wickedness (Rom 1:18-23), He will let them go their sinful way (Rom 1:24-32; cf., Psa 81:12-13), and they will eventually perish in their sin. For the rebel-believer, it means being least in the kingdom of heaven (Matt 5:19; cf. 1 Cor 3:15), but for the unbeliever, it means suffering eternally in the Lake of Fire (Rev 20:11-15). [3] Blessing is a relative term even in our own societies. According to The World Bank, as of 2018, half the world's population lives on less than $5.50 a day (https://www.worldbank.org/en/news/press-release/2018/10/17/nearly-half-the-world-lives-on-less-than-550-a-day). According to Pew research data in 2015, the poor in the US are much better off than the poor in other countries (https://www.pewresearch.org/fact-tank/2015/07/09/how-americans-compare-with-the-global-middle-class/). [4] Remember that Israelites, in the wilderness, were not content with the God's provision of manna and complained to the Lord to give them meat (Num 11:4-6). God gave them what they asked for, but they did not enjoy it (Num 11:18-20, 31-34), as “He gave them their request, but sent a wasting disease among them” (Psa 106:15). [5] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 353. [6] John N. Oswalt, “285 בָּרַך,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 132. [7] Eugene H. Merrill, Deuteronomy, vol. 4, 354. [8] 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), 167. [9] Eugene H. Merrill, Deuteronomy, vol. 4, 354. [10] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament, 1066. [11] Ibid., 433. [12] 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), 311–312. [13] Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 451. [14] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 337. [15] Earl S. Kalland, “Deuteronomy,” in The Expositor's Bible Commentary, 168.

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 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 (Deut 24:14-22), Moses directs the wealthy employer to pay his laborer at the appropriate time (Deut 24:14-15), commands that a son not pay for his father's crime (Deut 24:16), that the powerful not pervert justice due the poor (Deut 24:17-18), but to be gracious and help them (Deut 24:19-22). Don't withhold payment for laborers      Those with financial wealth in Israel were to be rich in love and consideration of the less fortunate, especially their employees. For this reason, Moses said, “You shall not oppress a hired servant who is poor and needy, whether he is one of your countrymen or one of your aliens who is in your land in your towns” (Deut 24:14). A command always assumes intellectual capacity to understand the directive, volitional capacity to obey the directive, and present or future opportunity. In this instance, the directive is centered on the wealthy Israelite who employs poor laborers to work for him. A countrymen would be a fellow Israelite, and an alien (גֵּר ger) would be a foreigner who joined the covenant community by faith in Yahweh and commitment to Israel's laws (i.e., Ruth 1:16-17).      Moses continued, saying, “You shall give him his wages on his day before the sun sets, for he is poor and sets his heart on it; so that he will not cry against you to the LORD and it become sin in you” (Deut 24:15). In this context, to oppress the poor or needy person meant to withhold his wages beyond the day. It was wrong because the poor laborer lived hand to mouth. To withhold his pay meant he would go hungry. If this happened, the poor person could take his complaint directly to God, and the employer would be guilty of sin. The wealthy Israelite, in this situation, stands before God as one who should have honored his word and paid his employee. Failure to pay at the appropriate time was a violation of the commandment, “You shall not steal” (Deut 5:19). James addressed this same issue in his epistle (Jam 5:4). Individual responsibility      Moses also addressed the subject of individual responsibility, saying, “Fathers shall not be put to death for their sons, nor shall sons be put to death for their fathers; everyone shall be put to death for his own sin” (Deut 24:16). A crime that warranted the death penalty was to be paid by the perpetrator and not a son. The law code of Hammurabi (circa 1750 B.C.) allowed for a son to be put death for his father's crime. The law of Hammurabi stated, “If a builder constructed a house for a seignior, but did not make his work strong, with the result that the house which he built collapsed and so has caused the death of the owner of the house, that builder shall be put to death. If it has caused the death of a son of the owner of the house, they shall put the son of that builder to death.”[1] Though permitted under other ancient near eastern law codes, this practice was strictly forbidden by God. Each person was to be personally responsible for his/her own sin.      However, when a person commits a crime, it impacts the offender as well as those in connection with him/her, and this is especially true in the family. Though children were not to pay for their parent's crime, they would still experience the fallout of the parent's behavior, as the death of the parent would have an immediate and future impact on the children mentally, emotionally, financially, and spiritually. Actions have consequences which often impact others (see Jonah 1:12). Don't abuse the poor      Concerning the rights of the poor, Moses stated, “You shall not pervert the justice due an alien or an orphan, nor take a widow's garment in pledge” (Deut 24:17). God cares about the rights of the poor in society and had issued specific laws for their protection and care. To obey God's law and uphold justice for the alien, orphan, or widow was regarded as righteousness. To disobey God's directive would cause harm to the vulnerable and was regarded as a crime.      Previously God had permitted creditors to accept a garment as a pledge (Deut 24:12-13), which apparently had limitations, as He completely prohibited accepting a widow's cloak as a pledge. Being poor, she was apparently exempted from giving anything as a pledge for a loan. Eugene Merrill states, “This would, in effect, have become more a gift than a loan because her opportunities for repayment would have been extremely limited depending on her age and physical capacity and the like.”[2]      God legislated certain rights for vulnerable persons in society; specifically, the poor, widows, orphans, and sojourners. These rights were theirs by divine law in which God commanded those blessed with resources to provide for the needs, protection, and just treatment of the vulnerable. Blessed Israelites were theologically obligated by God to help the less fortunate. In God's theocratic kingdom, the dependent could expect the powerful and wealthy (who were obedient-to-the-word-believers), to help meet their needs and defend their rights. Solomon wrote, “The righteous is concerned for the rights of the poor, the wicked does not understand such concern” (Prov 29:7).[3] The “righteous” are those who have regard for God and His laws and are “concerned for rights of the poor” (cf. Isa 10:1-2). Those who disregarded God's laws concerning the vulnerable could expect to be judged by Him, as Moses wrote, “Cursed is he who distorts the justice due an alien, orphan, and widow” (Deut 27:19).      The wealthy Israelite was to act toward the poor and needy the same way God had acted toward His people when they were in slavery in Egypt. For this reason, Moses said, “But you shall remember that you were a slave in Egypt, and that the LORD your God redeemed you from there; therefore, I am commanding you to do this thing” (Deut 24:18). Israelites were directed by God to remember their heritage and that they were descendants of slaves in Egypt, that they were once oppressed, and that God had delivered them from oppression (Deut 5:15; 15:15; 16:12; 24:22). Such remembrances would help guide them in their behavior towards others who were less fortunate and needed defenders who would fight for them. Remember to care for the poor      Continuing the discussion about caring for the poor, Moses said, “When you reap your harvest in your field and have forgotten a sheaf in the field, you shall not go back to get it; it shall be for the alien, for the orphan, and for the widow, in order that the LORD your God may bless you in all the work of your hands” (Deut 24:19). The harvesting by the farmer was to be done in such a way that he was not to pick his field clean, and if something was left in the field by accident, he was to leave it there for the poor. The generous farmer might even arrange to leave something behind, as Boaz had done for Ruth (Ruth 2:15-16). Concerning orchards and vineyards, Moses said, “When you beat your olive tree, you shall not go over the boughs again; it shall be for the alien, for the orphan, and for the widow. 21 When you gather the grapes of your vineyard, you shall not go over it again; it shall be for the alien, for the orphan, and for the widow” (Deut 24:20-21). Concerning these verses, Warren Wiersbe states: "The farmer was to leave some “gleanings” for the poor during the time of harvest (Deut. 24:19–22; see Lev. 19:9–10). This would give the aliens, orphans, and widows opportunity to gather food in a dignified way and not be forced to beg. As with the lender, so with the generous farmer: God would bless him in his work and reward him for his kindness to the poor (Psa 41:1; Prov 14:21, 31; 29:7)."[4]      In the Old Testament, the poor were to receive special consideration. During harvest time, the Lord instructed farmers to leave a portion of their fields uncut and their vineyards with fruit left on the trees and vines so that the needy person in their community could come and work the fields for themselves and have something to eat (Lev 19:9-10). God had blessed the farmer, and He expected him to be a conduit of blessing to others. The unharvested portion of the field was for the less fortunate in society, but they had to come and work for what was left, and this provided them food to eat.      For a second time in this section, Moses states, “You shall remember that you were a slave in the land of Egypt; therefore, I am commanding you to do this thing” (Deut 24:22; cf., Deut 5:15; 15:15; 16:3; 24:22). Again, 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 direct influence on how they treated others who were less fortunate than themselves. Remembering God, His commands and blessings, is set against the danger of forgetting, which will lead to ruin (Deut 6:12; 8:11, 14). If a wealthy Israelite mistreated the poor, like Egypt had mistreated Israel, then God would treat the abuser as He had treated Pharaoh, bringing divine judgment. Blessing or cursing was an option for each Israelite (Deut 11:26-28). Present Application      The Bible promotes a strong work ethic for all who are able. Solomon wrote, “Whatever your hand finds to do, do it with all your might” (Eccl 9:10a). And the work we perform is not merely for self or others, but unto the Lord. Paul wrote, “Whatever you do, do your work heartily, as for the Lord rather than for men, knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve” (Col 3:23-24). With this realization, we should work wisely and with good energy, producing a good product or service, knowing we are working and serving the Lord Himself.      In contrast to good workers, the apostle Paul states, “if anyone is not willing to work, then he is not to eat” (2 Th 3:10). No work means no food. Of course, this assumes one has the physical and cognitive ability as well as the opportunity. Naturally, a special dispensation is granted to those who cannot help themselves because of a disability, as was the case with Mephibosheth (2 Sam 9:1-13).      God expects laborers to be compensated for the work they do. In fact, God's expectation of compensation for work performed was so strong, it even extended to animals, as Moses wrote, “You shall not muzzle the ox while he is threshing” (Deut 25:4). The animal that worked had the right to benefit from its labor. 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). In this way, believers help support their pastors for the work they do. Such support is honored by God.      However, we must also guard against overworking ourselves. In the Mosaic Law, God mandated physical rest on a regular basis. Moses wrote, “Six days you are to do your work, but on the seventh day you shall cease from labor so that your ox and your donkey may rest, and the son of your female slave, as well as your stranger, may refresh themselves” (Ex 23:12; cf. Ex 34:21). Here, the rest was for everyone and even included animals. In another place, Solomon said, “One hand full of rest is better than two fists full of labor and striving after wind” (Eccl 4:6). This means there is balance to one's life regarding work and rest. During a time of ministry, Jesus told His disciples, “Come away by yourselves to a secluded place and rest a while. For there were many people coming and going, and they did not even have time to eat” (Mark 6:31). Mark informs us that Jesus pulled His disciples away for a while to rest and eat, which is a necessity for those who engage in regular ministry.      Personally, I love to work and be productive. If anything, I tend to overwork, and that to my own harm. Over the decades I've overworked myself into fatigue, burnout, and even depression a few times. And I've contracted Shingles on three occasions because of unmanaged stress. That's no fun. Managing my workload and stress levels has been a challenge for me, and I've had to make it a discipline to force myself to stop working, take some rest, and find something enjoyable to do. This benefits me physically, mentally, emotionally, socially, and spiritually. Lewis Chafer wrote, “It is a serious thing to remove the element of relaxation and play from any life. We cannot be normal physically, mentally or spiritually if we neglect the vital factor in human life. God has provided that our joy shall be full.”[5] Of course, other matters for good health include proper sleep, good nutrition, hydration, exercise, socialization, etc. As Christians, we should work with integrity, be open-handed toward the poor, make time for rest, and help support God's ministers. All things should be done in moderation.   [1] James Bennett Pritchard, ed., The Ancient Near Eastern Texts Relating to the Old Testament, 3rd ed. with Supplement. (Princeton: Princeton University Press, 1969), 176. [2] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 323. [3] Solomon's mother planted these seeds of righteousness in the garden of her young son's mind, hoping someday the landscape of his thinking would beautifully display the richness of God's Word. She instructed her young son, saying “Open your mouth for the mute, for the rights of all the unfortunate. Open your mouth, judge righteously, and defend the rights of the afflicted and needy” (Pro 31:8-9). Oh, that mothers would instruct their children in the ways of the Lord; that their children would grow up with godly values that instruct them to care for others and to help the less fortunate. That their children would grow up to represent the highest and best within society and not the lowest and worst. [4] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 160. [5] Lewis S. Chafer, He that is Spiritual (Grand Rapids, Mich. Zondervan Publishing, 1967), 60-61.

     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 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).

     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 maintaining purity in military camps (Deut 23:9-14), providing refuge for runaway foreign slaves (Deut 23:15-16), and a prohibition against men and women serving as pagan cult prostitutes (Deut 23:17-18).    Purity in Military Camps      Moses opens this section, saying, “When you go out as an army against your enemies, you shall keep yourself from every evil thing” (Deut 23:9). Here, the military represented a specific group within the nation of Israel, and they were called to maintain purity in their military camp. The word evil translates the Hebrew adjective רָע ra, which commonly denotes “bad, evil, wicked, [or] no good.”[1] The word often refers to what is morally reprehensible to God; however, in the following verses (Deut 23:10-14), it refers to what is physically impure among God's people. Being the source of absolute holiness, God determines and declares what is good or evil.      Moses continued, saying, “If there is among you any man who is unclean because of a nocturnal emission, then he must go outside the camp; he may not reenter the camp. But it shall be when evening approaches, he shall bathe himself with water, and at sundown he may reenter the camp” (Deut 23:10-11). The nocturnal emission is not identified. It could refer to an accidental nighttime seminal discharge, which a man might experience when away from his wife for a period of time. Moses had previously mentioned such a discharge (cf., Lev 15:16-17), which rendered a man ceremonially unclean, not morally unclean. However, the context implies that the nighttime emission more likely refers to one who urinated in his bed. Peter Craigie states: "The first example relates to a man who is unclean because of what happens at night. On the analogy of Leviticus 15:16, these words are often interpreted as signifying the nocturnal, involuntary emission of semen; the Hebrew in this passage, however, is different and less specific than that of Leviticus 15:16, and it is possible that something else is intended. The references may simply be to urinating in the camp at night, either involuntarily or else because a man was too lazy (or tired) to get up and go outside his camp. This interpretation seems to provide a more natural parallel to the legislation contained in Deuteronomy 23:13-15, and it would thus refer to a more typical and common occurrence in any military camp. A man who had behaved in this manner was to remain outside the camp the following day; toward evening he would wash himself, again for hygienic and ritual reasons, and he would be permitted to reenter the camp after sunset."[2]      This law was to go into effect after Israel had entered the land of Canaan; at which time, they would find themselves facing an enemy. Moses continued his instruction, saying, “You shall also have a place outside the camp and go out there, 13 and you shall have a spade among your tools, and it shall be when you sit down outside, you shall dig with it and shall turn to cover up your excrement” (Deut 23:12-13). Some pagan cultures, such as the Egyptians, used animal feces as part of their medical practices. Fawver and Overstreet write: "Much of the information found in the Egyptian medical texts was medically hazardous. For example, donkey feces were used for the treatment of splinters, which probably increased the incidence of tetanus because of tetanus spores present in feces. Crocodile feces were used for birth control. In contrast Moses wrote that God instructed the Israelites to cover their excrement because it was “unclean” (Deut 23:12–13). At no time did Moses resort to adding the popular medical techniques of his day, though he was “educated in all the wisdom of the Egyptians” (Acts 7:22), which certainly included their medical wisdom."[3]      Moses concludes, saying, “Since the LORD your God walks in the midst of your camp to deliver you and to defeat your enemies before you, therefore your camp must be holy; and He must not see anything indecent among you or He will turn away from you” (Deut 23:14). Here is the primary rationale for maintaining purity in the camp. When going out to battle, the Israelites must constantly be aware that God is among them, walking in their midst, inspecting the camp for cleanliness. God is holy and He expects His people to be holy (c.f., Lev 19:1-2). In these verses, cleanliness was an act of holiness in God's sight. Warren Wiersbe states: "This section applied to Israel's soldiers when they were encamped away from home. The basic principle was that they treat the camp as they would their land at home, for the Lord was with them even on the battlefield, walking in their midst. The idol-worshiping nations believed that they left their gods behind when they went to another country, but Israel's God was always with them, for He is the God of all the earth. If a soldier had become unclean at home, he would have to leave the community, wash, and return the next day; and that same rule applied in the camp. The men were also to have a place outside the camp for disposing of their excrement. This would not only keep them from being defiled, but it would also promote hygiene."[4] Protecting Runaway Slaves      Concerning runaway slaves from a foreign country, Moses wrote, “You shall not hand over to his master a slave who has escaped from his master to you. 16 He shall live with you in your midst, in the place which he shall choose in one of your towns where it pleases him; you shall not mistreat him” (Deut 23:15-16). The passage considers slaves who ran away from their foreign master to seek refuge in Israel. Such a scenario might be tied to the previous section pertaining to going out to war. It's possible a foreign slave might be near Israel because he/she was brought there by a commander or soldier. Being in proximity might have afforded the slave the opportunity to run away and seek refuge within the Israelite community. If this happened, God's people were to allow such a one to live in their midst for protection and freedom, to reside in whatever town they wanted, and not to take advantage of them or mistreat them. A modified form of slavery was permitted in ancient Israel, in which a person who owed a debt could obligate himself to his debtor to pay off a debt. This contract arrangement was voluntary for both parties and had a divinely set term limit of six years, after which, the slave must be set free (Deut 15:12). Furthermore, the slave was to be set free with a liberal severance package adequate to jumpstart his own economic wellbeing (Deut 15:13-15). Such actions were predicated on the fact that Israel, as a nation, had been enslaved in Egypt, and they were to regard willful Israelite slaves with compassion and fairness. However, if an Israelite served his six-year contract and came to love his master because he was treated very well, he could voluntarily enter into a lifetime agreement of service (Deut 15:16-18). Prohibition Against Cultic Prostitution      Moses continued, saying, “None of the daughters of Israel shall be a cult prostitute, nor shall any of the sons of Israel be a cult prostitute” (Deut 23:17). Here was a prohibition against young Israelite women or men from being a cult prostitute in a pagan temple. Canaanite parents were known to give their sons and daughters to serve as prostitutes in their worship of pagan idols. In such situations, the children were exploited by the parents for sinful purposes.[5] Israel was not to be like the pagan cultures around them. They were to be holy. For a young woman or man to engage in such activity would imply some residual Canaanite influence in the land. Jack Deere writes, “The prohibition here was probably intended to prevent a foreign religion being practiced by Israelites, and to keep the worship of the Lord from being contaminated by temple prostitution.”[6] Unfortunately, this command to prohibit Israelites from serving as temple prostitutes was not followed by later generations (see 1 Ki 14:24; 15:12; 22:46; 2 Ki 23:7). Eugene Merrill writes: "So-called cultic prostitution was widespread among the fertility cults of the ancient Near Eastern world that saw in its employment a means of achieving productivity of plant, animal, and even human life. Whole guilds of male and female temple personnel participated in grossly sexual rituals designed to induce the various gods and goddesses to release their procreative powers on the earth. Nowhere was this more commonly practiced than among the peoples of Syria and Canaan, hence the special need to warn Israel against it."[7]      Moses further states, “You shall not bring the hire of a harlot or the wages of a dog into the house of the LORD your God for any votive offering, for both of these are an abomination to the LORD your God” (Deut 23:18). The male prostitute is called a dog because his brutish behavior is like that of a dog, which indiscriminately mounts another canine for sexual gratification. Whether a female or male prostitute, their wages were regarded as dirty money that was not acceptable to the Lord. Giving to the Lord' work is a valid act, but what is given must be derived from honest work done in an honest way. Present Application      Through our study of Deuteronomy, we learn that God is concerned about just laws and moral behavior among His people. God's laws through Moses were just laws, because they derived from a righteous God. As a theocracy, God was their Judge, Lawgiver, and King (Isa 33:22). Though the church is not under the Mosaic Law as the rule for life, we still have directives to follow, and these are always for our good and the good of others. As Christians, we are not called to form a nation like Israel, but are to go out to many nations (Matt 28:19-20), and this to preach the gospel and God's Word to all who will listen. As Christians living in a fallen world, we realize that a just and moral nation is the product of a just and moral people. As Christians, we desire morality and justice in our society. However, such morality never occurs through social or political force. We have failed as Christians as soon as we seek to politicize our message and control others through legislative means. We realize true and lasting transformation must occur from the inside out, as people are regenerated through faith in Christ and advance to spiritual maturity through learning and living God's Word, not by a forced morality imposed through the halls of congress. Where Christianity prevails in a society, social evils will decline, and freedom will be maintained by a moral and just people. John Adams knew this very well and said, “Our constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.”      As Christians, we are called to share the gospel that people might receive new life and be liberated from Satan's slave-market. If a person rejects Jesus as Savior, then that person chooses to continue as a slave to Satan and his world-system. It's unfortunate, but it's their choice, and it must be respected. God is a perfect Gentleman and He does not bully anyone to accept His offer of salvation, nor to live according to His directives. If people turn away from Him and suppress His truth in unrighteousness, then He will let them go their own way. Concerning those who “suppress God's truth in unrighteousness” (Rom 1:18), three times it is written that He “gave them over” to “the lusts of their hearts” (Rom 1:24), and “to degrading passions” (Rom 1:26), and “to a depraved mind, to do those things which are not proper” (Rom 1:28). Once God permits a person to operate by his/her sinful passions, they are given a measure of freedom to live as they want. These are described as “being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips, slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, without understanding, untrustworthy, unloving, and unmerciful” (Rom 1:29-31).        Such people live according to laws of their own making, with no greater source of morality than that which can be derived from their own fallen hearts. However, because they have rejected God, they have no basis for moral absolutes by which to declare anything ethically right or wrong. There is only subjective opinion, which fluctuates from person to person and group to group. If God and His Word are rejected, we're left with no moral absolutes, and then what is, is right, and the conversation is over. Morality then becomes a matter of what the majority wants, or what an elite, or tyrant, can impose on others. Francis Schaeffer wrote:  "If there is no absolute moral standard, then one cannot say in a final sense that anything is right or wrong. By absolute we mean that which always applies, that which provides a final or ultimate standard. There must be an absolute if there are to be morals, and there must be an absolute if there are to be real values. If there is no absolute beyond man's ideas, then there is no final appeal to judge between individuals and groups whose moral judgments conflict. We are merely left with conflicting opinions."[8]      As biblically minded Christians, we realize that without God, there is no final basis for ethics or laws other than finite and flawed people. If there is no God, then right and wrong are reduced to opinion, and cries for justice become nothing more than psychology reports from dissatisfied people. It's interesting that people cry out for personal and social justice because they're naturally wired that way. But for the atheist, such inclinations are either a learned behavior based on arbitrary social norms, or a biological quirk that developed from accidental evolutionary processes.      As believers, we know God exists, that He is there, and He is not silent. God reveals Himself in the human heart (Rom 1:19), through nature (Psa 19:1-2; Rom 1:20), through His Son (Heb 1:1-2), and through His written Word (Psa 119:160; John 17:17; 2 Tim 3:16-17; 2 Pet 1:20-21). Furthermore, God has placed within each person a conscience, and this operates according to a morality God has infused within each person. Paul wrote, “For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them” (Rom 2:14-15). Human conscience, when operating properly, serves as God's moral compass placed within each person. People intuitively know that God exists (Rom 1:18-20), and that certain laws are right (Rom 2:14-15). We don't have to persuade anyone. People intuitively know God exists, that He is just, and that actions such as murder, abortion, lying, stealing, and adultery are wrong.      For those who have positive volition, they will hear the Christian message and turn to Christ as Savior, believing Jesus “died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Once saved, they can then begin the process of renewing their minds according to God's Word (Rom 12:1-2), advance to spiritual maturity (Eph 4:11-13; 1 Pet 2:2; 2 Pet 3:18), live by faith (Heb 10:38; 11:6), operate in the power of the Holy Spirit (Eph 5:18; Gal 5:16), walk in a manner consistent with their new identity in Christ (Eph 4:1), and manifest the fruit of the Holy Spirit in their daily lives (Gal 5:22-23). Such Christians will become the moral backbone of any society, which will be richer because of their walk with the Lord.   [1] James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997). [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), 299. [3] Jay D. Fawver and R. Larry Overstreet, “Moses and Preventive Medicine,” Bibliotheca Sacra 147 (1990): 275. [4] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 158–159. [5] The sinful exploitation of children continues today. I knew a girl in Las Vegas who, when she was 11, her mother used to prostitute her out to men in order to maintain the mother's cocaine habit. This went on for several years. That a parent would do such a thing to a young child reveals the depravity of the human heart. The past few decades have seen a global rise in kidnapping and child exploitation as part of the sex-trade. Sin and evil still exist. [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), 304. [7] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 313. [8] Francis A. Schaeffer, How Should We Then Live?: The Rise and Decline of Western Thought and Culture, 50th L'Abri Anniversary Edition. (Wheaton, IL: Crossway, 2005), 145.

     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 the previous section, Moses set forth a law concerning an unsolved murder, and addressed the responsibilities God placed on the leaders of a nearby city to pronounce their innocence before the Lord (Deut 21:1-9). In the current section, Moses addresses: 1) the just treatment of wives taken in war (Deut 21:10-14), 2) the just treatment of a firstborn son from an unloved wife (Deut 21:15-17), 3) the just treatment of a rebellious son (Deut 21:18-21), and 4) the just treatment of the body of an executed criminal (Deut 21:22-23).      Moses opens this section, saying, “When you go out to battle against your enemies, and the LORD your God delivers them into your hands and you take them away captive…” (Deut 21:10). The Hebrew conjunction כִּי ki, translated when, assumes the reality of future warfare for God's people. As the Lord's people engaged the enemy, they were to know that it was their God who was giving them victory. In this passage, Israel's enemies refer to adversaries outside the land of Canaan (Deut 20:15), as there was the possibility of some taken as captives. This was contrary to the command to kill everyone in Canaan and to leave no one alive (Deut 7:1-3; 20:16-18).      Moses anticipated a situation in which an Israelite warrior would “see among the captives a beautiful woman, and have a desire for her and would take her as a wife” (Deut 21:11). Here, the word desire translates the Hebrew verb חָשַׁק chashaq, which means “to be very attached to, to love somebody.”[1] This speaks of the natural desire that a man has for a woman in which he sees her as physically attractive and perhaps as a companion for marriage. When used of people, this love is predicated on outward appearance and behavior, which is always subject to change. Interestingly, the same Hebrew word is used of Yahweh toward Israel (Deut 10:15). However, when used of God, it refers to a love that is based on His volition and integrity and not the beauty or worth of the object, as Moses had previously made clear (Deut 7:7).      If the soldier decided to pursue the woman as his wife and bring her into his home, Moses instructed, “then you shall bring her home to your house, and she shall shave her head and trim her nails. She shall also remove the clothes of her captivity and shall remain in your house, and mourn her father and mother a full month; and after that you may go in to her and be her husband and she shall be your wife” (Deut 21:12-13). Shaving the head, trimming nails, and removing familiar clothing may picture the putting away of her old life before the war. Hard changes to physical appearance—including hair fashion and clothing—can help with the psychological transition from one culture to another, assuming the person is willing to adapt. These actions also allow the woman to express her grief during the time of transition and is permitted to mourn her parents a full month. Here, non-Israelite women were allowed to honor their mother and father as Israel's law demanded of His own people (Deut 5:16). Daniel Block writes, “When her hair and nails grow and she puts on new clothes, she emerges as a new person, with a new identity and new status; she hereby declares nonverbally what Ruth declared verbally to Naomi (Ruth 1:16). The actions also remind her new husband that he is not to treat her as an alien or a slave.”[2] This transition would have helped the woman recover psychologically from the natural shocks of war, loss of family, and adaptation to a new culture. Eugene Merrill adds, “This presupposes a degree of willingness on the part of the maiden to forsake the past and to embrace a new and different way of life, for one can hardly conceive of all this taking place coercively.”[3]      However, if the marriage was not working out, then Moses gave legal provision for the war bride to be released from the marriage. Moses said, “It shall be, if you are not pleased with her, then you shall let her go wherever she wishes; but you shall certainly not sell her for money, you shall not mistreat her, because you have humbled her” (Deut 21:14). Being not pleased with her is vague and could refer either to the man's personal desires changing, or perhaps to the possibility that the woman refused to adopt Yahweh as her God, therefore making the marriage impossible to maintain. Whatever the reason of displeasure, the man was to set her free from the relationship and not treat her as a slave, which would add to her humiliation. This verse also shows that Israelites could marry foreign women (although Canaanite women were excluded; Deut 7:1-4). Ruth is the ideal example of a foreign woman adopting Yahweh as her God and walking in the ways of the Lord (Ruth 1:16; 4:13). Unlike Israel, pagan cultures did not afford their female captors such privileges. Moses then transitions to address the Israelite man who has two wives—perhaps as a follow-up to the previous discussion—and sets forth a law concerning the rights of the firstborn. Moses said: "If a man has two wives, the one loved and the other unloved, and both the loved and the unloved have borne him sons, if the firstborn son belongs to the unloved, 16 then it shall be in the day he wills what he has to his sons, he cannot make the son of the loved the firstborn before the son of the unloved, who is the firstborn. 17 But he shall acknowledge the firstborn, the son of the unloved, by giving him a double portion of all that he has, for he is the beginning of his strength; to him belongs the right of the firstborn." (Deut 21:15-17)      Whatever the husband's personal attitude toward his wives, whether he loved one more than the other, he was restricted from denying his firstborn son the legal right to a double-portion of the inheritance. Being the firstborn son and receiving the double-portion obligated him—with the appropriate resources—to care for his parents in their old age and to serve as the head of the family. What follows could address the possibility that a son—whether firstborn or not—proved to be rebellious and disobedient to his parents, failing to follow in the path of righteousness. Moses said: "If any man has a stubborn and rebellious son who will not obey his father or his mother, and when they chastise him, he will not even listen to them, 19 then his father and mother shall seize him, and bring him out to the elders of his city at the gateway of his hometown. 20 They shall say to the elders of his city, ‘This son of ours is stubborn and rebellious, he will not obey us, he is a glutton and a drunkard.' 21 Then all the men of his city shall stone him to death; so you shall remove the evil from your midst, and all Israel will hear of it and fear." (Deut 21:18-21)      Whereas the previous directive protected a firstborn son from a capricious father, this command protected the father and mother—and society at large—from a rebellious son who was a troublemaker. Here, the son is regarded as being between that of a child and a fully developed adult. Eugene Merrill comments: "These children certainly were not minors as their behavior (v. 20) and punishment (v. 21) made clear, but they also could not have been fully mature and independent adults who were out from direct parental supervision and heads of their own households. Rather, they were adolescents, dependents who were under the care of their fathers and mothers but fully responsible for their actions and resulting consequences."[4]      The phrase a glutton and a drunkard are merely a few of the many characteristics of the son who was largely stubborn and rebellious. Peter Craigie states, “The latter words do not specify the crime, but indicate, by way of example, the kind of life that has resulted from disobedience to parental authority.”[5]      Biblically, parents were to train their children in authority orientation so they would be able to function properly in society. The child who would not submit to his parent's authority was seen as a threat to the welfare of the community, as he would also not submit to governmental authority and eventually become part of the criminal element that would lead to societal harm. In every home, parental influence diminishes over time, as the child's personality becomes settled. At a certain point—and it's different for each person—the child must bear the consequences of his own actions before God and others. If the child reaches a place of maximum recalcitrance, the parents could bring their son to the elders of the community, who would execute him by stoning him to death, and in this way, would remove the evil person from their midst. Executing the son was the responsibility of the leaders within the city and not the parents, and this only after a legal case had been made. That both parents were to do this shows equal responsibility in the home for raising and training the child. Daniel Block writes: "The description suggests the parents have done all they could to raise their son properly, but he is incorrigible and will not listen to either father or mother. The prescription for this son seems simple. The parents are to seize him, take him to the assembly of the elders in the town where they reside, present their case orally, and leave him with the men of the town, who will stone him to death (vv. 19–21a)."[6]      This consequence is not merely because the child is disobedient in the home. Rather, he has grown to adulthood and poses a corrupting threat to the wellbeing of the community at large, and therefore cannot be tolerated, lest he influence other sons to be rebellious against the Lord. Most children possess good and bad qualities during their developmental years and are usually not completely sold to evil at a young age. The scenario in Deuteronomy 21:18-21 seems to picture an extreme situation, such that a son was disobedient all the time, perhaps over years, and had developed such sinful qualities that he was beyond reform and must be put to death, lest he become a cause for evil in the community, which community was called by God to be holy. Though this law was given, we have no biblical record of a parent implementing it.      Having discussed the execution of a son, Moses then addressed the larger issue of what to do with the body of a person who had been put to death. Moses said, “If a man has committed a sin worthy of death and he is put to death, and you hang him on a tree, 23 his corpse shall not hang all night on the tree, but you shall surely bury him on the same day (for he who is hanged is accursed of God), so that you do not defile your land which the LORD your God gives you as an inheritance” (Deut 21:22-23). This verse addressed the reality that some crimes warranted the death penalty. That the body of the dead person was hung on a tree for others to see perhaps served as a phycological deterrent to would-be-criminals. Such a criminal was viewed by the community as being “accursed by God” and worthy of his crime. However, even though on display, the body of the executed person was not to be left overnight, but buried the same day. Failure to follow this policy would result in the elders of the city being guilty of defiling the land itself. Joshua followed this command when he executed the king of Ai (Josh 8:29), as well the executed pagan kings of southern Canaan (Josh 10:26-27). The apostle Paul referenced Deuteronomy 21:23 in Galatians 3:13 when referring to the death of Jesus. Jesus was cursed in that He was made to bear our sin on the cross (1 Pet 2:24; cf., John 19:31), not that the cross itself made Him cursed.      Interestingly, God Himself struggled to carry out His judgment upon the nation of Israel, whom He regarded as His son (Ex 4:22-23; Hos 11:1). The historical record of Israel reflected a longstanding rebellion against God as they repeatedly rejected His authority and committed horrible sins over centuries. God, on His part, repeatedly displayed love, grace, patience, and goodness toward His people, constantly providing clear directives into righteous living (Jer 25:4-11). The more He sought to lead them into righteousness, the more they rebelled against Him and pursued wickedness (Hos 11:2-4). Eventually, He judged them for their sin by handing them over to others for discipline (Hos 11:5-7). Still, the heart of God was torn, as it wounded Him deeply to consider His judgment, and in the end, though they were severally disciplined, they were not destroyed (Hos 11:8-9). Good and righteous parents will understand the heart of God when dealing with their own rebellious children. Below are some thoughts about women, polygamy, parenting and children:      Unlike ancient cultures that regarded women as lesser beings who could be mistreated or abused by men, the book of Deuteronomy offers no such endorsement. Rather, God established legal rights for widows (Deut 10:17-18), for daughters and female servants to have an equal place of worship at the tabernacle/temple (Deut 12:12), for female slaves—like their male counterparts—to be set free after six years of service (Deut 15:12), and for a newlywed wife to enjoy the company of her husband before he was eligible for military service (Deut 20:7). Likewise, the wife shared equal responsibility for raising the children to know and walk with God (Prov 6:20-23), and the children were to honor their father and mother. Even war brides had legal rights that protected them (Deut 21:11-14). And the excellent wife who honors God, lives wisely, and serves others, is praised for her godly virtues (Prov 31:10-31).      Concerning marriage, monogamy was God's ideal (Gen 2:24-25; Matt 19:4-6). However, polygamy was permitted (though not promoted), except for the king, who held the highest office in the land (Deut 17:17). In polygamous relationships, wives were to receive equal treatment in the home (Ex 21:10-11). Biblically, we know Abraham took Hagar to be his wife, even though he was married to Sarah (Gen 16:3). Jacob had four wives: Leah (Gen 29:23-25), Rachel (Gen 29:28), Zilpah (Leah's maid; Gen 30:9) and Bilhah (Rachel's maid; Gen 30:1-4). King David had eight wives that we know by name: Michal (1 Sam 18:27), Abigail (1 Sam 25:39-42), Ahinoam (1 Sam 25:43), Bathsheba (2 Sam 12:24), Maacah, Haggith, Abital and Eglah (2 Sam 3:2-5), and other wives and concubines that are unnamed (2 Sam 5:13). As far as I can tell, David married only women within the Israelite community and he cared for his wives. In one biblical account, two of David's wives, Abigail and Ahinoam, had been taken captive (1 Sam 30:5), and David prayed to God concerning the matter. God provided David victory so that he could reclaim his two wives as well as many possessions (1 Sam 30:6-18). King Solomon “had seven hundred wives, princesses, and three hundred concubines, and his wives turned his heart away” (1 Ki 11:3). God permitted Solomon to sin in this area of his life, and it ultimately ruined his walk with the Lord. Solomon eventually worshipped idols (1 Ki. 11:4-10), and this brought God's anger. God said to Solomon, “Because you have done this, and you have not kept My covenant and My statutes, which I have commanded you, I will surely tear the kingdom from you, and will give it to your servant” (1 Ki 11:11). God punished Solomon for his sin, but He punished him as a son and not an unbeliever. In spite of David and Solomon's sin, God used them both to accomplish great things. Eventually, Jesus, the promised Messiah, was born in their family line (Matt 1:6-7, 17).      God created Adam and Eve with the ability and mandate to procreate and fill the earth (Gen 1:26-28). Once a mother and father have children, God expects both parents to raise their children to know the Lord and to walk with Him (Deut 6:7-8). Ideally, children are “a gift of the LORD” (Psa 127:3a), and, “Like arrows in the hand of a warrior, so are the children of one's youth” (Psa 127:4). However, godly parents and a godly home are no guarantee children will accept what is provided, as they may turn away from the Lord. Parents are responsible for their godly output, but not the outcome of results. Parents hope for good children, and to this end they teach God's Word, model godliness, and pray fervently. However, the reality is that any parent, even those who pursue righteousness, may have children who fail to follow the Lord and commit themselves to a sinful lifestyle. Such children have disowned their parents and the Lord. This was the case with Eli, whose sons “were worthless men; they did not know the LORD” (1 Sam 2:12). And Eli's sons refused their father's wise and loving correction (1 Sam 2:22-25a), and “would not listen to the voice of their father” (1 Sam 2:25b). Because Eli's sons had continually sinned against the Lord and others, they'd placed themselves under God's judgment, and the result was, “the LORD desired to put them to death” (1 Sam 2:25); which He did (1 Sam 2:34; 3:13; 4:10-11). Similarly, Samuel had two sons who “did not walk in his ways, but turned aside after dishonest gain and took bribes and perverted justice” (1 Sam 8:3). Such rebellious children are a grief to their parents (Prov 10:1; 15:20; 17:25), not honoring their father and mother (Deut 5:16), who lovingly seek to correct them into the path of righteousness. Children who dishonor their parents also dishonor God, who delegated authority and responsibility to them for the wise upbringing of their children. It's interesting that a child as young as eight could be morally accountable before God, as was Jehoiachin, who “was eight years old when he became king, and he reigned three months and ten days in Jerusalem, and he did evil in the sight of the LORD” (2 Ch 36:9).      Godly parents will instruct their children in the ways of the Lord, and wise children will listen and apply what they've learned, subsequently living a beautiful righteous life (Prov 6:20-23). In the New Testament, Paul recognized that Timothy's life was directly influenced by the instruction provided to him in childhood by his grandmother and mother. Paul said of Timothy, “I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois and your mother Eunice, and I am sure that it is in you as well...and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus” (2 Tim 1:5; 3:15). In another place, Paul linked a child's obedience to parents as the ground for personal and future blessings, saying, “Children, obey your parents in the Lord, for this is right. Honor your father and mother (which is the first commandment with a promise), so that it may be well with you, and that you may live long on the earth” (Eph 6:1-3). The child who made this investment in parental obedience would reap the benefit of a blessed life by God. And in Colossians, Paul wrote, “Children, be obedient to your parents in all things, for this is well-pleasing to the Lord” (Col 3:20). All children have their sinful proclivities and failings. Hopefully, as they grow into adulthood, they will learn to fear the Lord and walk with Him, producing a beautiful righteous life that honors God and their parents. Until then, parents must stay the course and continue to expose their children to biblical teaching, correcting them when needed, and to model righteousness, patience, grace, all with an attitude of love, being persistent in prayer on behalf of their children (see Job 1:4-5).   [1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 362. [2] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 496. [3] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 291. [4] Ibid., 293. [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), 284. [6] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 499.

     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), and how righteousness was measured by conformity to God's laws (Deut 6:24-25). In the previous section, Moses encouraged his people to be strengthened mentally in times of conflict (Deut 20:1). He also gave instructions to the priests to encourage the people with divine viewpoint (Deut 20:2-4), and to the officers to exempt certain men from military service (Deut 20:5-9). In the current pericope, Moses provides instruction concerning war with cities outside Canaan (Deut 20:10-15), and cities inside Canaan (Deut 20:16-20).      In Moses' opening words, he directed Israel to offer terms of peace when approaching a city outside the land of Canaan, saying, “When you approach a city to fight against it, you shall offer it terms of peace” (Deut 20:10). Deuteronomy 20:15 makes it clear that Moses is referring to cities outside the promised land. This likely refers to cities that God would grant His people if their land was expanded beyond the Canaanite territory (Deut 19:8-9), which territory was originally promised to Abraham and his descendants (Gen 15:18; cf. Num 34:1-15).      If that expansion occurred, then the Israelites were to offer the residents of the city terms of peace (שָׁלוֹם shalom). However, terms of peace did not mean nonaggression, but rather, that the residents of the city could choose a vassal status rather than destruction. This is obvious from the following verse in which Moses said, “If it agrees to make peace with you and opens to you, then all the people who are found in it shall become your forced labor and shall serve you” (Deut 20:11). Eugene Merrill states: "The formula here, “If you call out to it with respect to peace,” followed by the words “if they reply peace to you” (Deut 20:11), expresses the technical language of making treaty (cf. Judg 21:13). The idea was not that of a simple nonaggression pact in which both parties agreed to live in peace but a demand for capitulation. Only under such terms could the threatened city expect survival. To make peace was therefore tantamount to making a covenant, the kind in which the city under attack placed itself in subservience to the peoples demanding the terms of peace."[1]      But there was always the possibility that the residents of the city might prefer war to vassal status. Moses addressed this scenario, saying, “However, if it does not make peace with you, but makes war against you, then you shall besiege it” (Deut 20:12). Ancient cities commonly had fortified walls as well as food and water reserves in case they came under attack. When attacking a city, it was common to besiege it, which meant surrounding the city and cutting off its food and water supplies. In this way, an advancing army could starve the residents of the city into submission.      But such efforts of fortification could prevent God's people from advancing and gaining victory. Moses said, “When the LORD your God gives it into your hand, you shall strike all the men in it with the edge of the sword” (Deut 20:13). Victory in this context is given by the Lord. He is the One who will give the city and its inhabitants into the hands of His people, Israel; and this because the residents of the city refused the offer of peace. In such a situation, the Israelites, after defeating the city residents in battle, were to execute all the men of the city.      Moses said, “Only the women and the children and the animals and all that is in the city, all its spoil, you shall take as booty for yourself; and you shall use the spoil of your enemies which the LORD your God has given you” (Deut 20:14). Here was discriminate warfare that killed only the hostile and let the women, children, and animals live. The spoils of war from Israel's enemies were regarded as what “the LORD your God has given you.” Again, their military efforts were to be viewed from the divine perspective. But this did not mean that those taken captive were to be mistreated. Though it was common in the ancient world to rape and murder women who had been taken as captives, God did not permit this. In fact, some of the women could be taken as wives, and if this happened, they were granted legal protections (Deut 21:10-14). For clarity, Moses explains these military practices were to be followed only for cities outside the land of Canaan, saying, “Thus, you shall do to all the cities that are very far from you, which are not of the cities of these nations nearby” (Deut 20:15).      Shifting policy, Moses offers a different directive concerning the residents of Canaan, saying, “Only in the cities of these peoples that the LORD your God is giving you as an inheritance, you shall not leave alive anything that breathes” (Deut 20:16). Remember, the land of Canaan belonged to Israel by divine right, for the Owner of the land (Lev 25:23) promised it to them as part of the Abrahamic contract (Gen 12:1-3; 15:18; 17:7-8; 26:3-4; 28:13-14). Therefore, the Canaanites were merely squatters who needed to be removed, and this because they had become grossly immoral and were under divine judgment.      Concerning the Canaanites, Moses said, “But you shall utterly destroy them, the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, as the LORD your God has commanded you” (Deut 20:17). The words “utterly destroy” translate the Hebrew חָרָם charam, which is found in a number of passages (Num 21:2-3; Deut 2:34; 3:6; 7:2; 13:15; 20:17; Josh 2:10; 6:21; 8:26; 10:1, 35, 37, 39, 40; 11:11-12, 20-21). Leon Wood states, “Usually ḥāram means a ban for utter destruction, the compulsory dedication of something which impedes or resists God's work, which is considered to be accursed before God.”[2] God made it very clear that the Canaanites were to be totally destroyed because of their extreme wickedness (Deut 9:4-5).      Remember, the Canaanites were an exceptionally wicked people whom God had marked out for judgment (Lev 18:25; Deut 9:5) after giving them four hundred years of grace (Gen 15:16). Some of the specific sins mentioned among the Canaanites included gross sexual immorality, such as incest (Lev 18:1-20; 20:10-12, 14, 17, 19-21), homosexuality (Lev 18:22; 20:13), and sex with animals (Lev 18:23; 20:15-16). They also engaged in the occult (Lev 20:6), were hostile toward parents (Lev 20:9), and offered their children as sacrifices to Molech (Lev 18:21; 20:1-5; cf. Deut 12:31; 18:10). God told Israel not to do these wicked things, for the Canaanites “did all these things, and therefore I have abhorred them” (Lev 20:23; cf. Lev 18:25).      God gave a second reason why He wanted the Canaanites destroyed, namely, “so that they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the LORD your God” (Deut 20:18; cf. Ex 23:33; Josh 23:12-13). Sadly, we know that Joshua and Israel failed to kill all the Canaanites, but sought to make them forced laborers (Josh 16:10; 17:13; Judg 1:28-35). Furthermore, Israel failed to obey the Lord (see the book of Judges), and the immoral culture of the Canaanites spread among God's people, who themselves began to practice all the evil things God hates (Deut 12:31), including idolatry and child sacrifice (2 Ki 3:27; 16:3; Psa 106:37-38; Isa 57:5; Jer 7:31; 19:5; 32:35; Ezek 16:20-21). Because Israel eventually became corrupt, God then destroyed and expelled them from the land by means of military defeat from their enemies. This happened when the ten northern tribes of Israel fell to the Assyrians in 722 BC and the two southern tribes of Judah fell to the Babylonians in 586 BC.      Moses then addressed matters of ecology in times of war, saying, “When you besiege a city a long time, to make war against it in order to capture it, you shall not destroy its trees by swinging an axe against them; for you may eat from them, and you shall not cut them down. For is the tree of the field a man, that it should be besieged by you?” (Deut 20:19). Trees do not commit evil, and should not be cut down indiscriminately like Israel's enemies. Because Israel would soon possess the land of Canaan, it was to their own interests to preserve the trees surrounding the cities. Moses then differentiated which trees could be cut down, saying, “Only the trees which you know are not fruit trees you shall destroy and cut down, that you may construct siegeworks against the city that is making war with you until it falls” (Deut 20:20). Daniel Block states, “In ancient warfare strategy, the trees of vanquished territories would be cut down for several reasons: (1) as wood for siege structures and fuel for the invaders; (2) as retribution for the enemy's resistance and defiance; (3) as a tactic in psychological warfare, to hasten submission.”[3] However, Israel was to demonstrate wise discrimination. Eugene Merrill states: "The “War Manual” ends with a most curious and, at first blush, irrelevant paragraph about the treatment of trees in a time of siege. It does provide practical information about the preservation of fruit trees for their nutritional value and allows the use of others to build siege works (māṣôr, lit., “enclosure,” perhaps encircling trenches or staging). The real thrust of the passage, however, is to contrast the tree with humankind (v. 19b). It is only humans, ironically the image of God and the crowning glory of creation, who sin against the Creator in such egregious ways as to call upon themselves divine judgment. The innocent tree, tainted as it is by the fall of humankind, is nevertheless not culpable and should therefore be spared."[4] Present Application      God's directive for Israel to destroy the Canaanites was twofold: 1) because the Canaanites were excessively wicked and under God's judgment (Deut 9:4-5), and 2) so they would not become a corrupting influence on His people (Deut 20:18). Similarly, those we allow into our lives will influence us, either in good or bad ways.      The Bible repeatedly emphasizes the importance of making good choices, especially as it relates to friends. Solomon wrote, “The righteous choose their friends carefully, but the way of the wicked leads them astray” (Prov 12:26 NIV). Elsewhere, Solomon said, “He who walks with wise men will be wise, but the companion of fools will suffer harm” (Prov 13:20). The word walk translates the Hebrew verb הָלַךְ halak, which here refers to “a lifestyle, [or] a pattern of conduct.”[5] Our lifestyle is influenced by our friends, who reinforce our path, either for good or harm. The one who chooses wise friends will gain wisdom and be blessed. A wise person—biblically speaking—is one who fears the Lord (Prov 1:7a), whereas, “fools despise wisdom and instruction” (Prov 1:7b). The wise person receives “instruction in wise behavior, doing what is right, just, and fair” (Prov 1:3), and this according to the standard of God's Word. Simply stated, the biblically wise person is the one who learns and lives God's Word on a regular basis. Jesus said, “everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock” (Matt 7:24).      There is a danger in choosing foolish friends, for the one who befriends a fool will end a fool, and this with injury. Jesus said, “Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand” (Matt 7:26). Dwight Pentecost states, “A fool is not necessarily one who is marked by a low IQ but one who leaves God out of his consciousness…The fool is the man who does not take God into consideration in every area of his life.”[6] Merrill F. Unger adds, “The ‘fool' is not so much one lacking in mental powers, as one who misuses them; not one who does not reason, but reasons wrongly. In Scripture the ‘fool' primarily is the person who casts off the fear of God and thinks and acts as if he could safely disregard the eternal principles of God's righteousness (Psa 14:1; Prov 14:9; Jer 17:11; etc.).”[7]      As Christians, we choose what paths we follow. Biblically, there is a righteous path and a wicked path, and we must choose the former and avoid the latter. David wrote, “Blessed is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the seat of scoffers!” (Psa 1:1; cf. Prov 4:14-17). David generally made good choices throughout his life, and this meant avoiding wicked people. He said, “I do not sit with deceitful men, nor will I go with pretenders. I hate the assembly of evildoers, and I will not sit with the wicked” (Psa 26:4-5). Elsewhere he said, “He who practices deceit shall not dwell within my house; he who speaks falsehood shall not maintain his position before me” (Psa 101:7).      The psalmist also wrote, “I am a companion of all those who fear You, and of those who keep Your precepts” (Psa 119:63). Allen Ross writes, “The psalmist's loyalty to the LORD also finds expression in his association with other believers—he is a companion (חָבֵר) to all who fear the LORD, meaning those who keep his commandments. The tie that binds the devout together is the commitment to keep God's commands.”[8] And Charles Spurgeon adds, “We can hardly hope to be right in the future unless we are right now. The holy man spent his nights with God and his days with God's people. Those who fear God love those who fear him, and they make small choice in their company so long as the men are truly God-fearing.”[9]      In the New Testament we learn about the good choices Christians were making as they “were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42). The words continually devoting themselves translates the Greek word προσκαρτερέω proskartereo, which denotes steadfast commitment and constant devotion. The two things these Christians were constantly devoted to were: 1) the apostle's teaching, and 2) fellowship with other believers (which included a time of meals and prayer).      Christians are to live righteously, as this is consistent with our identity in Christ. The apostle Paul implores 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). Here, our pattern of behavior should mirror our position in Christ. Paul uses similar language when he writes, “You were formerly darkness, but now you are Light in the Lord; walk as children of Light; for the fruit of the Light consists in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:6-10). Since we are called to such a high standard of living, it's very important that we choose our friends carefully, to make sure there is mutual interest in walking with God and living as He directs.      For this reason, Paul directed the Christians at Corinth not to associate with people who are committed to live by worldly values. Of the unbeliever, Paul wrote, “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?” (2 Cor 6:14). Of the worldly Christian, Paul wrote, “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. For what have I to do with judging outsiders? Do you not judge those who are within the church?” (1 Cor 5:11-12; cf., Jam 4:4). The general reasoning behind these directives is that “bad associations corrupt good morals” (1 Cor 15:33).      Close relationships should be developed over time, only as we get to know others, hearing their words and watching their ways, and feeling confident they are among the faithful righteous. Some of the characteristics of a righteous person include:   A commitment to learning God's Word (Psa 1:1-2; Acts 2:42; Rom 6:17). Submitting to God's will (Rom 12:1-2; Jam 1:22). Confessing sin to God daily (1 John 1:9). Displaying Christian love (John 13:34; Rom 13:8; 1 Th 4:9; 1 Cor 13:4-8a). Seeking to glorify God (1 Cor 10:31). Living by faith in order to please the Lord (Heb 10:38; 11:6; 2 Cor 5:9). Speaking biblical truth in love (Eph 4:15, 25). Modeling humility, gentleness, patience, tolerance and peace (Eph 4:1-3). Being forgiving (Matt 18:21-22). Doing good (Gal 6:10). Encouraging other believers to do good (Heb 10:24). Desiring fellowship with growing believers (Heb 10:25). Praying for others (1 Th 5:17; 2 Th 1:11; Jam 5:16). Building others up in the Lord (1 Th 5:11). Being devoted to fellow believers (Rom 12:10).   [1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 285. [2] Leon J. Wood, “744 חָרַם,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 324. [3] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 478–479. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 287. [5] William D. Mounce, Mounce's Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 924. [6] J. Dwight Pentecost, Designed to Be Like Him: Understanding God's Plan for Fellowship, Conduct, Conflict, and Maturity (Grand Rapids, MI: Kregel Publications, 2001), 55. [7] Merrill Frederick Unger, R. K. Harrison, Howard Frederic Vos et al., “Fool”, The New Unger's Bible Dictionary, (Chicago: Moody Press, 1988). [8] Allen P. Ross, A Commentary on the Psalms (90–150): Commentary, vol. 3, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2016), 519. [9] C. H. Spurgeon, The Treasury of David: Psalms 111-119, vol. 5 (London; Edinburgh; New York: Marshall Brothers, n.d.), 257.

     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), and how righteousness was measured by conformity to God's laws (Deut 6:24-25). Having discussed unjust killing in the previous section (Deut 19:11-12), Moses now addresses God's regulations for holy war—justified killing by divine mandate—and encourages his people to be strengthened mentally in times of conflict (Deut 20:1-4), and provides valid exemptions for military service (Deut 20:5-9). Moses will address the subject of war in later verses as well (Deut 21:10-14; 23:9-14; 24:5).      Moses opens this section, saying, “When you go out to battle against your enemies and see horses and chariots and people more numerous than you, do not be afraid of them; for the LORD your God, who brought you up from the land of Egypt, is with you” (Deut 20:1). The pericope opens with a temporal clause, when (כִּי ki), which assumes a future reality orchestrated by God. It's not a question of if Israel would face military conflicts, but when. This verse implies offensive action against the Canaanites, whom God had already judged as worthy of death, and His judgment was to come by the hands of His people, Israel (see Deut 7:1-2). The enemy under consideration here is the Canaanites, who were extremely corrupt and under divine judgment. Eugene Merrill writes: "The wicked nations as a whole were viewed as under hostile and even demonic leadership and so they had to either capitulate to Yahweh's lordship or face his wrathful judgment. The peoples of Canaan in particular were to be eradicated, for they occupied the land of Israel's inheritance and, furthermore, constituted a never-ending threat to Israel's purity and separateness as a kingdom of priests. The biblical witness is unambiguous that the Canaanites were beyond hope of redemption and had to be placed under the merciless ḥērem of the Lord."[1]      War was inevitable and God's people needed to have courage. Naturally, when the Israelites saw “horses and chariots and people more numerous” than themselves, they would be tempted to feel overwhelmed in their souls, which would lead them to fear. However, Moses told them, “do not be afraid” of the enemy, and then provided them divine viewpoint to stabilize their souls, saying, “for the LORD your God, who brought you up from the land of Egypt, is with you.” Moses had spoken previously to Israel about not fearing their enemies (cf., Deut 3:22; 7:17-24), and he would do so again (Deut 31:6-8). Repetition is necessary to learning, and also for strengthening one's faith in the Lord. To help strengthen their faith, Moses told them to recall God's faithfulness forty years earlier when He delivered them from Pharoah and his army, which was the greatest military superpower of their day. When standing at the edge of the Red Sea, Moses said to his people, “Do not fear! Stand by and see the salvation of the LORD which He will accomplish for you today; for the Egyptians whom you have seen today, you will never see them again forever. The LORD will fight for you while you keep silent” (Ex 14:13-14). There were times when God called His people to do nothing, but watch Him fight their battles. And the Lord fought alone, killing the Egyptian soldiers who were pursuing His people (see Ex 14:22-31).[2]      However, there were times when God required His people to take up arms and engage their enemy, and in those moments, He would fight with them, ensuring their victory. For example, David, when standing against Goliath, said, “the battle is the LORD'S and He will give you into our hands” (1 Sam 17:47), and then picked up his sling and stone and struck his enemy with a blow that killed him (1 Sam 17:48-49). God's Word was intended to help His people frame the situation in such a way that they factored God into their circumstances, as He would be the One who would fight with them. Divine viewpoint always gives confidence when facing difficulties, whatever they may be (2 Ki 6:11-17). For example, when facing a conflict with an overwhelming Assyrian army (2 Ch 32:1), King Hezekiah “spoke encouragingly” to his people (2 Ch 32:6), telling them, “Be strong and courageous, do not fear or be dismayed because of the king of Assyria nor because of all the horde that is with him; for the one with us is greater than the one with him. With him is only an arm of flesh, but with us is the LORD our God to help us and to fight our battles” (2 Ch 32:7-8a). If the people of God's kingdom were to be strengthened in their souls, they would need to place their focus on God rather than the overwhelming problem at hand. Apparently, the people had positive volition and received his words. And the result was, “Hezekiah's words greatly encouraged the people” (2 Ch 32:8b). Now they were ready to face the enemy. Now they were ready to win.      Moses continued, saying, “When you are approaching the battle, the priest shall come near and speak to the people” (Deut 20:2). When approaching their enemies, the army would naturally factor in what they saw, and this might lead them to fear. Enter the priest, who would to come near to the people and speak divine viewpoint thus offsetting any fears that would arise from what they saw. Futhermore, Moses provided the priests a script to follow, saying, “He shall say to them, ‘Hear, O Israel, you are approaching the battle against your enemies today. Do not be fainthearted. Do not be afraid, or panic, or tremble before them, 4 for the LORD your God is the one who goes with you, to fight for you against your enemies, to save you'” (Deut 20:3-4). Fear was to be the mental attitude of God's enemies, not God's people. Faith in God was the antidote to fear. Of course, this also assumed that Israel was living righteously as God directed. If they were walking with God and adhering to His directives (Deut 28:1-2), they could expect victory in every situation (Deut 28:7). However, if they failed to walk with God and were living disobedient to His will (Deut 28:15), then they would experience military defeat (Deut 28:25-26). Success or failure was contingent on their daily walk with God.      It should be noted that Israel did not have a standing army, but called up citizens for war when needed. And, in some situations, there would be exemptions from military service. The exemptions removed men from military service who might be distracted from their duties in a time of war. Such distractions would not only be a danger to themselves, but also to their fellow soldiers. God was more concerned about the quality of the army rather than the quantity of numbers. After all, success depended on the Lord, not the size of His military force. In Deuteronomy 20:5-8, Moses provided four such exemptions.      First, Moses said, “The officers also shall speak to the people, saying, ‘Who is the man that has built a new house and has not dedicated it? Let him depart and return to his house, otherwise he might die in the battle and another man would dedicate it” (Deut 20:5). The reference to officers (שֹׁטֵר shoter) reveals a hierarchical structure within the military, perhaps referring to men who had combat experience. These officers were responsible for screening fellow Israelites to determine if they were eligible for short-term military service. Warren Wiersbe states: "The priest encouraged the soldiers to face the enemy without fear, but the officers told them to go back home if they had any unfinished business. No officer wants to lead distracted soldiers whose minds and hearts are elsewhere…Paul may have had this scene in mind when he wrote 2 Timothy 2:4, “No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier.”[3]      The first exemption was given to a man who had just built a house but not had time to live in it. God cares about property rights and establishing roots in one's own home. Therefore, He permitted a man time to live in his own house and secure his roots there before being called up to war.      Second, Moses said, “Who is the man that has planted a vineyard and has not begun to use its fruit? Let him depart and return to his house, otherwise he might die in the battle and another man would begin to use its fruit” (Deut 20:6). Israel was primarily an agrarian economy, and the production of crops was necessary for the family as well as the community. According to Leviticus 19:23-25, the average time to plant a crop and expect a fruitful yield was four to five years, which could be the duration for the exemption. If such a man were called to battle, he might be distracted by his unfinished vineyard and the possibility that another man might benefit from his labor. God cares about compensation for work, and this extends to the man who has planted his vineyard and labored for its production, but not had time to enjoy it. God wanted that man to enjoy the reward of his labor before being called to military service.      Third, Moses said, “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). God is concerned about the institution of marriage, as its proper function is foundational for a stable society. If a man were engaged to be married, but then died before being united to his wife, then he would have no offspring to continue his family name or to care for his inheritance. Later, Moses would grant a one-year exemption to the newly married man, as this would allow him time enjoy his newlywed wife and strengthen his marriage (Deut 24:5).      The most likely reasons for these three exemptions include the necessity for keeping certain aspects a society undamaged and healthy—home, business, and marriage—as these provide national stability. Also, if a man were called to battle, he might be distracted from his service because of matters back at the home or the farm. Warren Wiersbe states: "These three exceptions suggest to us that God is more interested in our enjoying the common blessings of life—homes, harvests, and honeymoons—than devoting ourselves only to the battles of life. He didn't want any of the Jewish men to use their military responsibilities as an excuse to neglect their families, their vineyards, and their fiancées. Certainly, military service was important, but the Lord was more concerned that the men have the right priorities in life. What good was accomplished for the Jewish people if their army defeated the enemy on the field but things were falling apart back home?"[4]      Lastly, Moses said, “Then the officers shall speak further to the people and say, ‘Who is the man that is afraid and fainthearted? Let him depart and return to his house, so that he might not make his brothers' hearts melt like his heart'” (Deut 20:8). In this verse Moses returns to the topic of fear with which he started his discussion (Deut 20:1). If a person could not live by faith in the face of battle, such that fear of the situation was greater than his faith in God to deliver, he was excused from the conflict altogether, lest his fear negatively impact the mental attitude of other Israelites and thus weaken their souls in the face of conflict. There does not seem to be any condemnation given to those who are afraid. Though there is a sinful fear, it could also be that this fear is the result of spiritual immaturity, or that the person naturally had a psychologically timid disposition, and such men were not emotionally fit to face the pressures of war. Peter Craigie writes: "These people were not to be bullied into battle, scorned for their fear, or court-martialed; they were to be sent home along with the others who qualified for exemption. The reason is clear, for fear in an army is like an infectious plague, which can quickly cripple the ranks with its debilitating effect. The strength of the army, it is true, lay in God's presence; but to experience God's presence in battle, the people were to be wholly committed to him, and fear undermined the wholeness of commitment."[5]      Finally, Moses said, “When the officers have finished speaking to the people, they shall appoint commanders of armies at the head of the people” (Deut 20:9). After exempting certain men from military service, Moses instructs the officers to assign commanders to serve as leaders of regiments. This verse further demonstrates the hierarchical structure necessary for a military to function properly, as authority is delegated from one person to another. Present Application      Israel was a theocracy, and God was their King (Isa 33:22). The Lord promised to give them physical land which was occupied at that time by the Canaanites. This was holy war, led by God Himself who was directing them into battle and promising victory over their enemies. God's command for holy war is not applicable for Christians, for God is not at this time working to establish a physical theocratic kingdom on earth as He was through Israel. For Christians, our battles are primarily spiritual, not physical. This is why the apostle Paul stated, “For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses” (2 Cor 10:3-4), and “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12).      Apart from justified self-defense, and the duty to serve one's country in military service, Christians are commanded to “pursue peace with all men, and the sanctification without which no one will see the Lord” (Heb 12:14). The apostle Paul stated, “If possible, so far as it depends on you, be at peace with all men” (Rom 12:18). As Christians, we generally live in obedience to the government as good citizens of the land (Rom 13:1-5). However, this does not mean blind submission, as we may engage in acts of civil disobedience when necessary (Ex 1:15-17; Dan 3:1-18; 6:1-23; Acts 5:27-29). In cases of civil disobedience, we disobey human government when it commands us to disobey God.      The Christian who is advancing to spiritual maturity by faithfully learning and living God's Word will prove most useful to God (2 Tim 2:15; 3:16-17; 1 Pet 2:2). But this takes time and commitment (Rom 12:1-2). The challenge for us as Christians is not to let the hostile people of this world intimidate us into silence or inaction. And, of course, we must be careful not to become bitter, fearful, or hateful like those who attack us. The Bible teaches us to love those who hate us (Matt 5:44-45; Rom 12:14, 17-21), and to be kind, patient, and gentle (2 Tim 2:24-26; cf. Eph 4:1-2; Col 3:13-14). This is accomplished by faith, not feelings. What we need is courage to share the gospel of grace and to speak biblical truth. The hope is that those who are positive to God will be rescued from Satan's domain of darkness (Col 1:13). We also live in the reality that God's plans will advance. He will win. His future kingdom on earth will come to pass. Christ will return. Jesus will put down all forms of rebellion—both satanic and human—and will rule this world with perfect righteousness and justice. But until then, we must continue to learn and live God's Word and fight the good fight. We are to live by faith (Heb 10:38; 11:6), share the gospel of grace (1 Cor 15:3-4), disciple others (Matt 28:19-20), be good and do good (Gal 6:9-10; Tit 2:11-14), and look forward to return of Christ (Tit 2:13).   [1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 282. [2] The destruction of Pharaoh and his army caused Moses to sing a war song of victory, singing, “The LORD is a warrior; the LORD is His name. Pharaoh's chariots and his army He has cast into the sea; and the choicest of his officers are drowned in the Red Sea” (Ex 15:3-4). Moses' sister, Miriam, led the women in song and dance, as she “took the timbrel in her hand, and all the women went out after her with timbrels and with dancing” (Ex 15:20). This victory song is a natural response to God for His mighty deliverance on behalf of His people. David wrote similar victory songs that extol God for His deliverance (Psalms 18 & 24). [3] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 135. [4] Ibid., 135–136. [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), 274–275.

     In this pericope, Moses continues his address concerning godly behavior toward fellow Israelites and the need to have the right heart attitude and to be forgiving and open-handed. This section assumes economic stratification within the Israelite community. Deuteronomy 15:1-6 pertains to forgiving loans to fellow Israelites based on the seven-year pattern set forth for the nation. Deuteronomy 15:7-11 pertains to the attitude and actions God expected of the blessed in Israel toward the poor, as they were to see them as a “brother” (Deut 15:7, 9, 11). Moses does not address why the fellow Israelite is poor (maybe because of poor lifestyle choices, bad investments, etc.), but only that he is poor, and that those with means should be open-handed in giving loans to help him succeed.      Moses opens this pericope, saying, “At the end of every seven years you shall grant a remission of debts. This is the manner of remission: every creditor shall release what he has loaned to his neighbor; he shall not exact it of his neighbor and his brother, because the LORD'S remission has been proclaimed” (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 (Deut 31:10). 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. Some Bible scholars believe the payment of the loan was only suspended for the seventh year, and would then resume afterwards. Complete cancellation of the loan seems more consistent with the spirit of Deuteronomy, as God had provided complete liberation from physical slavery and generously blessed His people. Eugene Merrill states: "The lender must simply forgive the debt as a necessary consequence of God's declaration of a “time for canceling debts” (v. 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). To protect both lender and borrower, the loan, one assumes, was of such an amount as to reasonably be repaid in whatever time remained until the year of cancellation. That is, the size of the loan was commensurate with the time to repay it."[1]      Israel was an agricultural economy and God required they follow a seven-year cycle to let the land rest every seventh year. Not only were Israelites forgiven their debts in the seventh year, but landowners were not to work their land, and the poor were permitted to eat freely from whatever the ground produced (Ex 23:10-11; cf. Lev 25:3-7, 20-23). Apparently, Israel never obeyed the command to let the land rest, and was later judged for their disobedience (2 Ch 36:20-21; Jer 25:11-12; 29:10).      But this loan forgiveness was extended only to those within the covenant community and did not apply to outsiders. Moses said, “From a foreigner you may exact it, but your hand shall release whatever of yours is with your brother” (Deut 15:3). In this verse, Moses draws a distinction between Israelites who are blessed because of their covenant relationship with the Lord, and the foreigner (Heb. נָכְרִי nokri) who lived among them but was not part of the covenant community. Clearly membership had its privileges. Here, one observes divinely sanctioned discrimination (cf., Gal 6:10). 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. Concerning Israelites who lived in the land, Moses said, “However, there will be no poor among you, since the LORD will surely bless you in the land which the LORD your God is giving you as an inheritance to possess” (Deut 15:4). The notion of no poor in the land does not mean economic equality through redistribution of wealth, for there would always be economic stratification. Rather, it meant no Israelite would fall below the poverty line and be without food, shelter, or clothing (cf., 1 Tim 6:8).[2] And Moses reminds his hearers, again, that God was the One who would bless them “in the land which the LORD your God is giving you as an inheritance to possess” (Deut 15:4b; cf. Deut 4:21, 40; 9:6; 11:31; 12:9-10, 13:12; 15:7; 16:5, 18, 20; 17:2; 20:16). Thinking from the divine perspective, Israel was to understand God was the One who had liberated them from slavery (Deut 5:6), given them the land of Canaan (Deut 4:1; 9:6), which included cities, houses, wells and vineyards (Deut 6:10-11), enabled them to produce wealth (Deut 8:18), and blessed their labor (Deut 7:13; 11:13-15). The wealthy were to treat fellow Israelites the way God had treated them, with a generous heart and an open hand. God hears the cry of the poor, “For the LORD hears the needy and does not despise His who are prisoners” (Psa 69:33), and “He executes justice for the orphan and the widow, and shows His love for the alien by giving him food and clothing. So, show your love for the alien, for you were aliens in the land of Egypt” (Deut 10:18-19).      This ideal situation of no poor in the land was possible for the nation, but was conditioned on their obedience to the Lord's directives. Moses made this clear by the following conditional clause, saying, “if only you listen obediently to the voice of the LORD your God, to observe carefully all this commandment which I am commanding you today” (Deut 15:5). God's ideal concerning the poor could be actualized if His people would walk in His will. The blessed of the Lord were called, not to hoard their wealth, but to be generous as He had been generous. God would honor such open-handed behavior by blessing His people, as they would serve as conduits of His grace to others. For the obedient Israelite, Moses said, “For the LORD your God will bless you as He has promised you, and you will lend to many nations, but you will not borrow; and you will rule over many nations, but they will not rule over you” (Deut 15:6). If Israel obeyed the Lord concerning their generosity toward those in the covenant community, God would bless them greatly, which would give them economic superiority over other nations.      But the Israelites were to be mindful about learning and living God's Word. Moses said, “If there is a poor man with you, one of your brothers, in any of your towns in your land which the LORD your God is giving you, you shall not harden your heart, nor close your hand from your poor brother; 8 but you shall freely open your hand to him, and shall generously lend him sufficient for his need in whatever he lacks” (Deut 15:7-8). It was inevitable that a wealthy Israelite would encounter a poor person, and when faced with the prospect of helping the impoverished, he was to be generous. What Moses describes is a loan to the poor person with the expectation that it would be repaid. This was different than the gift given through the tithe (Deut 14:22-29). And the help given to the poor was to be “sufficient for his need” and not his greed. A study in Scripture reveals some were poor because of bad choices such as laziness (Pro 6:9-11; 13:18; 24:30-34), alcoholism (Pro 23:21), or chasing daydreams (Pro 28:19 NET). Whereas others were poor through no fault of their own, such as those who were robbed (Mic 2:1-2; cf. Jer 22:13; Jam 5:4). It's possible that giving money to the poor may be harmful if it facilitates a destructive drug addiction or fosters laziness. Certainly, we don't want to do that. Scripture promotes a strong work ethic, saying, “if anyone is not willing to work, then he is not to eat” (2 Th 3:10). This assumes that a person is able to work and that work is available. Helping the poor in society is always a good thing, but compassion must be governed by wisdom.      In this context, it appears Moses assumes a person is impoverished through no fault of his own and needs a loan to help until his situation improves. When the need was legitimate, God called the wealthy to be generous (cf., Pro 11:24-25; 14:31; 19:17; 28:27). But God was concerned about the heart and wanted His people to act on right motives. Moses said, “Beware that there is no base thought in your heart, saying, ‘The seventh year, the year of remission, is near,' and your eye is hostile toward your poor brother, and you give him nothing; then he may cry to the LORD against you, and it will be a sin in you” (Deut 15:9). The concern here was 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).      Rather than be stingy, Moses said, “You shall generously give to him, and your heart shall not be grieved when you give to him, because for this thing the LORD your God will bless you in all your work and in all your undertakings” (Deut 15:10). The wealthy Israelite knew God was watching him, and that God would bless him for his obedience. And because the nation as a whole never fully obeyed all God's laws, there would always be poor among them, as Moses said, “For the poor will never cease to be in the land; therefore, I command you, saying, ‘You shall freely open your hand to your brother, to your needy and poor in your land'” (Deut 15:11). Failure to be generous was unbecoming the Israelite who claimed to be the Lord's servant, who represented His values in everyday life. In all this, we see how Israelites were to have a theological perspective that governed their daily lives, even how they handled money and treated others within the community.      Though there are no theocracies today, many Old Testament and New Testament passages reflect the heart of God toward the poor, needy, and most vulnerable in society. Scripture reveals God has compassion on the poor (Psa 72:13), helps the poor (1 Sam 2:8; Psa 12:5), is a refuge (Psa 14:6), saves those who cry out to Him (Psa 34:6), rescues the afflicted (Psa 35:10), provides for them (Psa 68:10), lifts them up (Psa 113:7), and seeks justice for them (Psa 140:12). Helping the poor is a demonstration of grace. Being gracious to the poor means listening to their cry for help (Pro 21:13), giving to meet their need (Pro 19:17), and defending their social rights (Pro 31:9). Such actions honor the Lord (Pro 14:31), who “will repay him [the giver] for his good deed” (Pro 19:17; cf. 28:27). John wrote, “Whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him?” (1 John 3:17; cf. Jam 2:15-16). Paul wrote, “Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. Instruct them to do good, to be rich in good works, to be generous and ready to share, storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed” (1 Tim 6:17-19).   [1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 243. [2] Some theologians argue for Socialism or Communism from this and other biblical passages, but this is wrong. Socialism and Communism are godless evil governmental systems that seek to steal wealth from those who are skilled at making it, and then hoard it for their own power-hungry purposes. The notion of redistribution of wealth to the poor never materializes in Socialistic and Communistic systems, as greedy and manipulative leaders actually hoard the wealth for themselves and use it as a means for further suppression. The naïve in a society are little more than useful idiots.

     Moses continued his address to Israelites who were poised to enter the land of Canaan, saying, “You shall not do at all what we are doing here today, every man doing whatever is right in his own eyes; for you have not as yet come to the resting place and the inheritance which the LORD your God is giving you” (Deut 12:8-9). He instructed them that the paradigm for wilderness worship they were familiar with would be different when they entered the land. This was because their nomadic condition was about to change and they would find themselves living in settled places. Moses continued to say: "When you cross the Jordan and live in the land which the LORD your God is giving you to inherit, and He gives you rest from all your enemies around you so that you live in security, then it shall come about that the place in which the LORD your God will choose for His name to dwell, there you shall bring all that I command you: your burnt offerings and your sacrifices, your tithes and the contribution of your hand, and all your choice votive offerings which you will vow to the LORD." (Deut 12:10-11)      In verse 10 Moses implies the crossing of the Jordan would certainly happen, they would take possession of the land God promised to give them. Here was another reminder that God owns the world and controls who occupies territories (cf., Deut 10:14; 2 Ch 20:5-7; Psa 24:1; 89:11; Acts 17:24-26). Not only would God give the land, but would also provide security. And once there, God would set apart a specific place where His people could meet Him for worship. There, they would bring their burnt offerings which were sacrifices wholly devoted to the Lord, their sacrifices of which they could eat a portion along with the Levite, their tithe of produce, as well as the offerings they'd vowed to the Lord. This first occurred at Shiloh under the leadership of Joshua (Josh 18:1). Later, during the time of Samuel, the tabernacle and ark was at Mizpah (1 Sam 7:6), and then Nob (1 Sam 21:1-6). The place of worship finally rested in Jerusalem under the leadership of David and Solomon. Concerning this, Eugene Merrill writes: "As is well known, the first permanent location of the tabernacle was Shiloh (Josh 18:1), a site chosen only after the land had been brought under control. How long after the conquest Shiloh was chosen cannot be known precisely, but it seems to have been a minimum of seven years (cf. Josh 14:7–10). In the meantime, it is clear that altars of the kind authorized by the Lord in Exodus 20 were built in Canaan both before (Josh 8:30) and after the selection of Shiloh as the place of national convocation (Josh 22:10–11; Judg 6:24–26; 13:20; 21:4; 1 Sam 7:17; 2 Sam 24:18–25)."[1]      Concerning this place and time of worship, Moses said, “And you shall rejoice before the LORD your God, you and your sons and daughters, your male and female servants, and the Levite who is within your gates, since he has no portion or inheritance with you” (Deut 12:12). The adult parents are here addressed as those who should rejoice before the Lord (lit. before the face of Yahweh you God), and this was to include their children and servants who were part of the household unit. And Moses instructs them to include the Levite who lives in their town, since he possessed no land to cultivate, and relied on the goodness and obedience of other townsfolk.      The instruction concerning sacrifices continued, as Moses said, “Be careful that you do not offer your burnt offerings in every cultic place you see, but in the place which the LORD chooses in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you” (Deut 12:13-14). Here, God called His people to be set apart from the Canaanite culture that surrounded them, specifically concerning the location where sacrifices were to be offered. Warren Wiersbe provides the following insight: "Canaanite worship permitted the people to offer whatever sacrifices they pleased at whatever place they chose, but for Israel there was to be but one altar. The Jews were allowed to kill and eat livestock and wild game at any place (Deut 12:15, 21-22), but these animals were not to be offered as sacrifices when they were killed. The only place where sacrifices were accepted was at the altar of God's sanctuary, and the only people who could offer them were the Lord's appointed priests. The Lord didn't want His people inventing their own religious system by imitating the practices of the pagan nations. During the decadent days of the Judges, that's exactly what some of the people did (Judg 17-18)."[2]      For those animals not offered to God in worship, the Lord extended freedom to His people to eat whatever they wanted, saying, “However, you may slaughter and eat meat within any of your gates, whatever you desire, according to the blessing of the LORD your God which He has given you; the unclean and the clean may eat of it, as of the gazelle and the deer” (Deut 12:15). In this passage, there was the option to eat whatever meat they wanted within the city gates, whether wild animals or those God declared acceptable for sacrifice. And it did not matter if the Israelite was ceremonially clean or unclean, since the animal was not going to be used for worship, but only consumption (cf., Deut 12:20-22). Eugene Merrill states: "Life in the land would bring widespread settlement, so much so that it would be impossible from a practical standpoint for all acts of worship, including sacrifice, to be carried out at any one central place, to say nothing of the slaughter of animals for food. Thus, animals could be slain in local villages—even those normally reserved for sacrifice—to provide a food supply (vv. 15, 20–22). Such animals could be considered as wild game in such circumstances, that is, they could be used for noncultic purposes. This is why both the ceremonially clean and unclean could partake of it (v. 15b)."[3]      However, whether the animal was to be used for religious worship or secular consumption, the Lord placed a prohibition on all Israel, saying, “Only you shall not eat the blood; you are to pour it out on the ground like water” (Deut 12:16). Israel was to understand that “the life of the flesh is in the blood” (Lev 17:11a) and was to treat it with respect in all situations. The blood symbolized life, which God has given to all creatures. If the animal was killed at home, the blood was to be drained before eating. If the animal was brought to the tabernacle or temple, the blood was to be drained beside the altar. In those ritual offerings the priests would catch some of the blood and sprinkle it on the altar, or on the mercy seat atop the ark of the covenant on the Day of Atonement. In this way they treated the blood of the animal as special.      But there were some sacrifices that could only be eaten at the tabernacle or temple, as Moses wrote, “You are not allowed to eat within your gates the tithe of your grain or new wine or oil, or the firstborn of your herd or flock, or any of your votive offerings which you vow, or your freewill offerings, or the contribution of your hand” (Deut 12:18). Those animals dedicated to the Lord were off limits for consumption, and could only be consumed at the centralized place of worship which the Lord prescribed (cf. Deut 12:6, 11). The Lord's instruction continued, saying, “But you shall eat them before the LORD your God in the place which the LORD your God will choose, you and your son and daughter, and your male and female servants, and the Levite who is within your gates; and you shall rejoice before the LORD your God in all your undertakings” (Deut 12:18). In typical fashion, Moses repeats himself to his audience in order to drive a point. Moses' emphasis is that animals devoted to the Lord could be eaten only at the place God prescribed, and meal participants were to include sons and daughters, male and female servants, and the Levite who resided within the town. And this worship was to be a time of rejoicing before the Lord, a celebration that included the family and others. And then, in order to drive his point even further, Moses states, “Be careful that you do not forsake the Levite as long as you live in your land” (Deut 12:19). Because the Levites did not own land, they were dependent on the obedience and good will of their fellow Israelites to watch out for them and care for them for their daily needs.      As we covered in a previous lesson, there is no specialized priesthood in the dispensation of the Church Age. Rather, every Christian, at the moment of salvation, becomes a priest to God (1 Pet 2:5, 9; Rev 1:6). Furthermore, we do not worship at a prescribed centralized location as Israel did; rather, “we are the temple of the living God” (2 Cor 6:16; cf. 1 Cor 3:16-17). And we do not bring grain or animal sacrifices, but “offer up spiritual sacrifices” to God (1 Pet 2:5). The basic functions of the Christian priesthood include: The continual giving of the body for service to the Lord (Rom 12:1-2). Confessing our sins directly to God (1 John 1:6-9). Sharing the gospel with others (Rom 15:15-16). Offering praise to God (Heb 13:15). Doing good works and sharing with others (Heb 13:16; cf. Phil 4:18). Giving our lives for the benefit of others (Phil 2:17; cf. Phil 1:21-26; 2:3-4). Walking in love (Eph 5:1-2; cf. 1 Pet 1:22).      Lastly, Pastor-Teachers are not a special class of priests, nor is tithing to the church obligatory for Christians. However, the NT makes it clear that it is valid for “those who proclaim the gospel to get their living from the gospel” (1 Cor 9:14), and “The one who is taught the word is to share all good things with the one who teaches him” (Gal 6:6). In this way, believers support their Pastor-Teachers for the work they do.   [1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 224. [2] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 83. [3] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 226.

     In this pericope, Moses tells his people that God would bring them into the land of Canaan and they were to annihilate all the inhabitants and show them no grace (Deut 7:1-2), and avoid the temptation to intermarry (Deut 7:3), which would lead Israel into idolatry (Deut 7:4). After defeating their enemies, Israel was to destroy all their places and symbols of worship (Deut 7:5), for God had selected His people to be set apart for holiness (Deut 7:6).      Moses opens his instruction with the promise that God would bring His people into the land of Canaan to possess it (Deut 7:1a), and would clear away “many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and stronger than you” (Deut 7:1b). Going into the land of Canaan was a collaboration in which God would lead them into battle and Israel would follow and serve as His instrument of judgment. The number seven in Scripture represents completeness, and the idea of listing seven nations was to reveal that Israel would face a full set of adversaries. It appears many of the residents listed are descendants of Canaan (Gen 10:15-19). Thomas Constable writes: “Moses mentioned seven nations that resided in Canaan here (v. 1), but as many as 10 appear in other passages (cf. Gen 15:19–22; Ex 34:11; Num 13:28–29; Judg 3:5). Perhaps Moses named seven here for rhetorical purposes seven being a number that indicates completion or fullness.”[1]      Moses then states, “and when the LORD your God delivers them before you and you defeat them, then you shall utterly destroy them. You shall make no covenant with them and show no favor to them” (Deut 7:2). The reference to Canaan’s “utter destruction” derives from the Hebrew חָרָם charam, which here means the residents of the region were to be devoted to extermination. Here was a divine pronouncement of guilt upon a people and culture that had become extremely corrupt. God had been gracious to the Canaanite people for four hundred years (Gen 15:14-16), giving them ample time to turn from their sin. Though God is very gracious and slow to anger (Psa 145:8-9), the time for grace had ended and their guilt required judgment (Gen 15:16; Lev 18:24-30; Deut 9:1-5). As mentioned from a previous lesson, the Canaanites were by no means a sweet and lovely people who spent their days painting rainbows on rocks and playing with butterflies. Rather, they were antitheocratic and hostile to God and His people and comprised the most depraved culture in the world at that time. For centuries the Canaanites practiced gross sexual immorality, which included all forms of incest (Lev 18:1-20; 20:10-12, 14, 17, 19-21), homosexuality (Lev 18:22; 20:13), and sex with animals (Lev 18:23; 20:15-16). They also engaged in the occult (Lev 20:6), were hostile toward parents (Lev 20:9), and offered their children as sacrifices to Molech (Lev 18:21; 20:1-5; cf. Deut 12:31; 18:10); much like modern day America. God told His people, “you shall not follow the customs of the nation which I will drive out before you, for they did all these things, and therefore I have abhorred them” (Lev 20:23).      A similar command follows, as Moses states, “Furthermore, you shall not intermarry with them; you shall not give your daughters to their sons, nor shall you take their daughters for your sons” (Deut 7:3). Apparently, Moses knew there would be a temptation among the Israelites to take some of the Canaanite women as wives; and likely some of their sons and daughters faced this temptation as well. But God forbid it, saying, “For they will turn your sons away from following Me to serve other gods” (Deut 7:4a). God was Israel’s Ruler, and the danger of serving other gods was tantamount to treason. Such action would upset their relationship with God, and Moses said, “then the anger of the LORD will be kindled against you and He will quickly destroy you” (Deut 7:4). If the Israelites became like the pagan Canaanites in their idolatry, values, and behavior, then God would treat them with the same judgment. Eugene Merrill comments: "This drastic action was taken as a form of immediate divine judgment upon those who had sinned away their day of grace (cf. Gen 15:16; Lev 18:24–30). It also was to preclude their wicked influence on God’s covenant people who would otherwise tend to make covenant and intermarry with them (Deut 7:3) and adopt their idolatry (v. 4), something that, in fact, did take place because of Israel’s failure to obey the ḥērem decree."[2]      Sadly, we know historically that Israel failed to obey the Lord (see the book of Judges), and the immoral culture spread among God’s people, who themselves began to practice all the evil things God hates (Deut 12:31), including idolatry and child sacrifice (2 Ki 3:27; 16:3; Psa 106:37-38; Isa 57:5; Jer 7:31; 19:5; 32:35; Ezek 16:20-21). Because Israel eventually became corrupt, God destroyed and expelled them from the land by means of military defeat from their enemies. This happened when the ten northern tribes of Israel fell to the Assyrians in 722 BC and the two southern tribes of Judah fell to the Babylonians in 586 BC.      Not only was Israel to defeat their enemies, they were to remove the vestiges of their pagan culture from the land, lest it became a temptation to them. Moses said, “But thus you shall do to them: you shall tear down their altars, and smash their sacred pillars, and hew down their Asherim, and burn their graven images with fire” (Deut 7:5). Eugene Merrill states: "The 'sacred stones' represented the male procreative aspect of the Canaanite fertility religion; and the Asherah, the female. Asherah was also the name of the mother goddess of the Canaanite pantheon, the deity responsible for fertility and the productivity of soil, animals, and humankind. She was represented by either an evergreen tree or by a pole that also spoke of perpetual life. The cult carried on in their name was of the most sensual and sordid type, one practiced in the temples and also under the open sky at high places and in groves of trees. Prominent in its services was sacred prostitution involving priests and priestesses who represented the male and female deities."[3]      Moses then concludes this pericope, saying, “For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth” (Deut 7:6). To be holy meant the nation was to be set apart to the Lord and be distinct from the pagan cultures around them. Israel was a chosen people with a special calling, and this required they know God and walk with Him, for they were His own possession. Jack Deere comments: "The basis for the command to destroy the Canaanites lay in God’s election of Israel. The word translated chosen means “to be chosen for a task or a vocation.” God had selected Israel as His means of sanctifying the earth. Thus, they were holy (set apart for God’s special use) and were His treasured possession (cf. Deut 14:2; 26:18; Psa 135:4; Mal 3:17). Since the Canaanites were polluting the earth, and since they might endanger Israel’s complete subordination to the will of the Lord, they either had to repent or be eliminated. And as stated, for 400 years they had refused to repent."[4]      God always calls His people to holy living, which means we are to be set apart for service to Him. It means conforming our lives to His righteous standards of thinking, speaking, and living. By living as God expects, we will not conform to the values and practices of whatever culture we live in. In contrast, we will call for others to know the Lord as well and, once saved, to conform their lives to Him, that they too might walk as children of light. As Christians, God “chose us in Him before the foundation of the world, that we would be holy and blameless before Him” (Eph 1:4; cf. 1 Pet 1:15-16). This means we are to “lay aside the old self, which is being corrupted in accordance with the lusts of deceit, and that you be renewed in the spirit of your mind, and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth” (Eph 4:22-24). As we learn to walk with God, we will manifest the virtues of “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, [and] self-control” (Gal 5:22-23).   [1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Dt 7:1. [2] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 179–180. [3] Ibid., 180. [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), 276.

     The main point of this pericope is that Moses called the second generation of Israelites to hear the statutes and ordinances that were part of the bilateral covenant agreement between them and Yahweh, their God. The Israelites were camped east of the Jordan River and poised to enter the land of Canaan. Moses “summoned all Israel and said to them: ‘Hear O Israel, the statutes and the ordinances which I am speaking today in your hearing, that you may learn them and observe them carefully’” (Deut 5:1). The word “hear” translates the Hebrew verb שָׁמַע shama, which means to listen to instructions for the purpose of following them. Specifically, Israel was to learn “the statutes and the ordinances” that they might “observe them carefully.” Moses specifies the covenant, saying, “The LORD our God made a covenant with us at Horeb” (Deut 5:2). This reveals both parties involved, and follows the pattern of a bilateral covenant between a suzerain and vassal; between a superior and an inferior. Moses went on to say, “The LORD did not make this covenant with our fathers, but with us, with all those of us alive here today” (Deut 5:3). The “covenant” referred to here is the bilateral Mosaic covenant, in which stipulations had to be met for blessing to occur. The Mosaic covenant is different than the unilateral covenant God made with Abraham, Isaac, and Jacob, which covenant had no stipulations (Gen 17:7-8; 26:24; 28:13-14). Thomas Constable states, “The covenant to which Moses referred (v. 2) is not the Abrahamic but the Mosaic Covenant. What follows is an upgrade of the Mosaic Covenant for the new generation about to enter the Promised Land.”[1] Eugene H. Merrill adds: "Not only is the covenant referred to here the same as that at Horeb, but it is only that and not anything anterior to it. “It was not with our fathers,” Moses said, “that the Lord made this covenant, but with us” (v. 3). This rules out the identification of the Deuteronomic covenant with the patriarchal and, in fact, draws a clear line of demarcation between the two. This is in line with the generally recognized theological fact that the Horeb-Deuteronomy covenant is by both form and function different from the so-called Abrahamic. The latter [Abrahamic covenant] is in the nature of an irrevocable and unconditional grant made by the Lord to the patriarchs, one containing promises of land, seed, and blessing. The former [Mosaic covenant] is a suzerain-vassal arrangement between the Lord and Israel designed to regulate Israel’s life as the promised nation within the framework of the Abrahamic covenant. The existence of Israel is unconditional, but its enjoyment of the blessing of God and its successful accomplishment of the purposes of God are dependent on its faithful obedience to the covenant made at Horeb. Thus the covenant in view here is not the same as that made with the fathers (i.e., the patriarchal ancestors), but it finds its roots there and is related to it in a subsidiary way."[2]      And, this covenant, once made, was binding upon all subsequent generations, either to bless or curse.[3] Warren Wiersbe writes: "When God made this covenant, it included every generation of the nation of Israel from that day on and not just with the generation that gathered at Sinai. Moses was addressing a new generation and yet he said, “The Lord our God made a covenant with us in Horeb” (v. 2). Just as God’s covenant with Abraham included the Jewish people of future generations, so did His covenant at Sinai."[4]      Moses, speaking to the second generation of Israelites since the exodus, addressed them as if they were standing directly before God, saying “The LORD spoke to you face to face at the mountain from the midst of the fire” (Deut 5:4). Some of Moses’ audience would have been at the mountain, but would have been younger and may not have understood what was happening. The phrase “face to face” is a figure of speech that means directly, one person to another. Biblically, God has revealed Himself generally through all creation (Psa 19:1-2; Rom 1:18-20), but this was special revelation provided directly by God to His people. God speaks, and He does so in language people can understand (e.g., Jer 4:28; 30:2; Ezek 5:13-17). This is what sets Him apart from stupid idols who do not speak (cf. Psa 135:16). This revelation was also personal, to Israel, which marked them as His special people. Moses also mentioned his role in the covenant arrangement, as the mediator between God and Israel, saying, “I was standing between the LORD and you at that time, to declare to you the word of the LORD; for you were afraid because of the fire and did not go up the mountain” (Deut 5:5). Remember, God spoke the Ten Commandments directly to Israel at Mount Sinai (Ex 20:1-17). However, the experience frightened them, for “All the people perceived the thunder and the lightning flashes and the sound of the trumpet and the mountain smoking; and when the people saw it, they trembled and stood at a distance” (Ex 20:18). Such fear is common among those who encounter God (see Gen 32:30; Ex 33:20; Judg 6:22-23; 13:22; Isa 6:5; Dan 8:17-18; Luke 5:8; Rev 1:17). Rather than listen to the voice of God directly, the people said to Moses, “Speak to us yourself and we will listen; but let not God speak to us, or we will die” (Ex 20:19). Afterward, God spoke mediately through Moses, who faithfully communicated “the word of the LORD.”      A theological extrapolation of Israel’s personal relationship with God—based on understandable language and expectations—would have provided them a personal sense of destiny, for the God who chose and spoke to them, who entered into a special contract relationship with them, was able also to direct their future and secure their blessings if they would obey Him. As Christians, we too have a special relationship with God as participants of the New Covenant (Luke 22:19-20; 1 Cor 11:25; 2 Cor 3:6; Heb 9:15), which was instituted by the Lord Jesus Christ by means of His sinless life (2 Cor 5:21; Heb 4:15; 1 John 3:5) and shed blood on the cross (1 Cor 10:16; Eph 2:13; Heb 12:24; 1 Pet 1:19). Additionally, we have special revelation in the Bible, which is God’s written word for us and to us, which tells us all we need to know to be saved (1 Cor 15:3-4), and to live a life of faith and godliness. Our relationship with God through Christ means we are children of God, brothers and sisters to the King of kings and Lord of lords, and we too enjoy a personal sense of destiny, knowing God is directing our lives toward the eternal state, toward which He is moving us.    [1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Dt 5:1. [2] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 142. [3] An example of this can be found in 2 Kings 17:1-18, where God judged the ten northern tribes for violating the terms of the covenant made with the exodus generation. The result was their being destroyed by the Assyrians and sent into captivity. [4] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 35.

     The main point of this pericope is that God began to deliver Israel’s enemies into their hands to defeat them as they advanced toward the Promised Land. In this section God directed His people to begin to take the land and drive out the residents north of the valley of Arnon, saying, “Look! I have given Sihon the Amorite, king of Heshbon, and his land into your hand; begin to take possession and contend with him in battle” (Deut 2:24). And God would go ahead of His people, informing them, “This day I will begin to put the dread and fear of you upon the peoples everywhere under the heavens, who, when they hear the report of you, will tremble and be in anguish because of you” (Deu 2:25). Originally, Moses offered to travel through the land of Kedemoth peacefully, telling Sihon king of Heshbon, the Israelites would stay on the highway and pay for any food or water his people were willing to sell (Deut 2:26-29), but the text informs us that “Sihon king of Heshbon was not willing for us to pass through his land” (Deut 2:30a). Sihon’s rejection of peace meant he brought judgment upon himself. Moses then provides the divine side of the reason, saying, “for the LORD your God hardened his spirit and made his heart obstinate, in order to deliver him into your hand, as he is today” (Deut 2:30b). God, in His omniscience, knew Sihon and his people were hostile and hopelessly unrepentant, and He decided to dispense judgment, first by hardening the king’s already hostile heart, and then by military defeat. Before the military fighting began, the Lord told Moses, “See, I have begun to deliver Sihon and his land over to you. Begin to occupy, that you may possess his land” (Deut 2:31). The Amorites were enemies of God and His people and were “a nation of hopelessly unrepentant squatters who had to be removed from the lands promised to Israel’s forefathers (cf. Gen 15:16; Ex 3:8). Thus, the command was to engage Sihon, king of the Amorites, in battle and liberate the land that he illegitimately occupied.”[1] Moses then reveals what follows, saying, “Then Sihon with all his people came out to meet us in battle at Jahaz. The LORD our God delivered him over to us, and we defeated him with his sons and all his people” (Deut 2:32-33). After defeating them, Moses states, “So we captured all his cities at that time and utterly destroyed the men, women and children of every city. We left no survivor” (Deut 2:34). The Israelites took the cities and animals that remained after the conflict (Deut 2:35). From Aroer to Gilead, “there was no city that was too high for us; the LORD our God delivered all over to us” (Deut 2:36). Victory was considered a sign of God’s blessing. But they could not take land that God had not approved, as Moses said, “Only you did not go near to the land of the sons of Ammon, all along the river Jabbok and the cities of the hill country, and wherever the LORD our God had commanded us” (Deut 2:37). A Brief Consideration of Holy War:      Deuteronomy 2:34 mentions, for the first time in this book, the subject of holy war. The words “utterly destroyed” translate the Hebrew חָרָם charam, which in this passage connotes something “devoted to destruction.”[2] Leon Wood states, “Usually ḥāram means a ban for utter destruction, the compulsory dedication of something which impedes or resists God’s work, which is considered to be accursed before God.”[3] Eugene Merrill comments: "Nothing is more integral to the waging of holy war than the placing of conquered lands and their peoples under ḥērem. This noun, derived from the verb ḥāram, “to exterminate,” refers to a condition in which persons and things became the personal possession of the Lord by virtue of his inherent sovereignty and his appropriation of them by conquest. They could either be left alive and intact (Lev 27:21, 28; Josh 6:19) or eradicated (as here; cf. Num 21:2–3; Josh 6:21). In the passage at hand, it seems that the physical structures of the cities themselves were spared and that only the populations were decimated."[4]      Though the idea of holy war can be difficult for us to digest (which in this context includes putting children to death), several things should be considered. First, the command was from the Lord Himself (Deut 2:34; 7:1-2; 20:17). Because God is omniscient (Psa 139:1-6), He knew the situation completely. Because the Lord is perfectly righteous (Gen 18:25; Psa 7:11), His command was just and fair. And, because God is gracious and patient (Psa 103:8), His command to execute the Canaanites was not reckless. Divine judgment meant God had determined the Canaanite culture was not reformable. Second, the Canaanites were by no means innocent. Rather, they were antitheocratic and hostile to God and His people and comprised the most corrupt culture in the world at that time. For hundreds of years the Canaanites practiced gross sexual immorality, which included all forms of incest (Lev 18:1-20; 20:10-12, 14, 17, 19-21), homosexuality (Lev 18:22; 20:13), and sex with animals (Lev 18:23; 20:15-16). They also engaged in the occult (Lev 20:6), were hostile toward parents (Lev 20:9), and offered their children as sacrifices to Molech (Lev 18:21; 20:1-5; cf. Deut 12:31; 18:10). Third, God had been gracious to the Canaanite people for four hundred years (Gen 15:14-16), giving them ample time to turn from their sin. Though God is very gracious and slow to anger (Psa 145:8-9), this does not last forever and eventually His righteous judgment falls upon those who deserve it (Deut 9:4-5). Fourth, Moses offered Sihon, King of Heshbon, peaceful terms if he would let the Israelites pass through his land, even offering to pay for whatever food and water they consumed, but Sihon rejected Moses’ offer and therefore brought judgment upon himself and his people. Fifth, the Amorites could have moved out and avoided the conflict by settling in another area. Sixth, God could have destroyed the people Himself, like He’d done in the global flood, Sodom and Gomorrah, and Egypt; however, it was His will the Canaanites be removed by military means and as a test of obedience to His people. Seventh, those who turned to God would have been spared, like Rahab and her family (Josh 2:1-14). Eighth, the killing of the Canaanite children may have spared them from growing up in a corrupt and hostile culture, “For if the child died before reaching the age of accountability it is likely that his or her eternal destiny would have been made secure in heaven.”[5] Ninth, this is the only time in the Bible and history that this command was given and was never repeated to other generations. Tenth, God’s command for holy war is not applicable for Christians, for God is not working to establish a theocratic kingdom on earth as He was through Israel.      God warned Israel that if they failed to execute His judgment upon the Canaanites, they would become a corrupting cancer that would infect them (Deut 20:17-18; cf. Ex 23:33; Josh 23:12-13). Israel’s actions would have a direct impact on future generations. We know historically that Israel failed to obey the Lord (see the book of Judges), and the corrupt culture spread among God’s people, who themselves began to practice all the evil things God hates (Deut 12:31). Because Israel eventually became corrupt, He then destroyed and expelled them from the land by means of military defeat from their enemies. This happened when the ten northern tribes of Israel fell to the Assyrians in 722 BC and when the two southern tribes of Judah fell to the Babylonians in 586 BC.   [1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 98–99. [2] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 354. [3] Leon J. Wood, “744 חָרַם,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 324. [4] Eugene H. Merrill, Deuteronomy, 102. [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), 276.

Study Notes Ed Underwood Daniel: The Key That Unlocks God’s Plan for the Ages! The Most High is ruler over human kingdoms and gives them to whomever he wishes! (Daniel 4:25) The seventeen Books of Prophecy record the messages of the writing prophets (those whose messages are preserved in writing) God raised up to speak for him following the ministries of the prophets Elijah and Elisha. The failings of the Divided Kingdom Era prompted God to speak to Israel in the north and Judah in the south. They continued to speak to God’s people for over 400 years, including the exile to Babylonia and the return to the Promise Land. (1 Kings 12-Esther) The prophets spoke for God to His people concerning the enforcement of terms of their covenant relationship with God. Each spoke to a specific generation of Israel or Judah to enforce the conditional covenant (Mosaic) in the context of the unconditional covenants flowing from the Abrahamic Covenant. Their message can be summed up in these sentences: You are mine! (Unconditional covenants, Romans 11:29). Walk with me and I will bless you. Walk away from me and I will call you back to myself through loving discipline. (Conditional covenant, Romans 9-11). Nebuchadnezzar, the King of Babylon destroyed Jerusalem in three stages. First, in 605 BC he overcame Jehoiakim and carried off key hostages including Daniel and his friends. Second, in 597 BC the rebellion of Jehoiakim and Jehoiachin brought further punishment, and the Babylonians carried off ten thousand hostages including Jehoiachin and Ezekiel. Third, in 586 BC Nebuchadnezzar destroyed the city after a long siege. Ezekiel and Daniel were about the same age and Jeremiah was about twenty years older. This means that Daniel was just a teenager when he arrived in Babylon. By any worldly measure in Daniel’s time, it seemed the God of Israel was either powerless against her enemies or had abandoned her. The gods of Assyria and Babylon had seemingly triumphed over the God of Israel and Judah, the Temple was razed, and the Jews were living as discontented captives in a land far from home. God calls Daniel, a teenage captive forced into service to the King of Babylon to speak His messages into this dark hour. “The collapse and fall of both Israel and Judah notwithstanding, the book of Daniel makes crystal clear that the Lord God remains absolutely sovereign over human affairs. This is apparent in the present [situation in Babylon], despite political and religious conditions that might suggest otherwise, and in the future [the times of the Gentiles], then there would be no doubt in anyone’s mind.” (Eugene H. Merrill, “A Theology of Ezekiel and Daniel,” in A Biblical Theology of the Old Testament, p. 388. The powerful miracles on behalf of the civil disobedience of Daniel and his friends (chapters 1-6) demonstrate God’s sovereign care of His people during the worst of times. The prophecies (chapters 7-12) demonstrate God’s sovereign rule over the Gentile nations and Israel. The writings of Daniel provide the key to the interpretation of all biblical prophecy. They also give believers an example of how to live for God in an ungodly culture: Daniel, the “Revelation of the Old Testament,” encourages God’s people to trust in Him during times when they feel powerless. I. THE CHARACTER OF DANIEL, (1): The prophet’s background and preparation open the book. Daniel is deported along with other promising youths and placed in an intensive training program in Nebuchadnezzar’s court. Their names and diets are changed so that they will lose their Jewish identification, but Daniel’s resolve to remain faithful to the Lord is rewarded. He and his friends are granted wisdom and knowledge. Daniel: How to live for God in an ungodly culture: Walk faithfully, wait patiently, and watch hopefully! II.THE PROPHETIC PLAN FOR THE GENTILES, (2-7): Only Daniel can interpret Nebuchadnezzar’s disturbing dream of the great statue (2). God illuminates the dream for Daniel. The God of Israel will sovereignly raise and destroy four gentile empires. The Messiah’s Kingdom will end the “Times of the Gentiles.” Because of his position in the dream, Nebuchadnezzar erects a golden image and demands that all bow to it (3). Daniel’s friends are thrown into the fiery furnace for refusing to bow down only to give God another chance to demonstrate His sovereignty and power. The vision of the tree (4) warns Nebuchadnezzar to acknowledge the supremacy of God and he is humbled until he does. The feast of Belshazzar marks the end of the Babylonian kingdom (5) as Belshazzar too is judged for arrogant defiance of God. During the reign of Darius, a plot against Daniel backfires when God delivers him in the den of lions (6). Daniel’s courageous faith is rewarded, and Darius learns a lesson about the might of the God of Israel. The vision of the four beasts ends the section on the “Times of the Gentiles” by supplementing the four-part statue of chapter 2 (7). Four gentile powers—the Babylonians, the Persians, the Greeks and the Romans will rule until, once again, “...the saints of the Most High shall receive the Kingdom and possess the Kingdom forever” (7:18). III. THE PROPHETIC PLAN FOR ISRAEL, (8-12): The focus of chapter 8 narrows to a vision of the ram and goat that shows Israel under the Medo-Persian and Grecian empires. Alexander the Great is the big horn (8:21) and Antiochus Epiphanes is the little horn (8:23). Daniel prays for his people and is given the revelation of the Seventy Weeks, including Messiah’s atoning death (9). This gives the chronology of God’s perfect plan for the redemption and deliverance of His people. Next is a great vision that gives amazing details of Israel’s future history (10-11). Chapter 11 chronicles the coming kings of Persia and Greece, the wars between the Ptolemies of Egypt and the Seleucids of Syria, and the persecution led by Antiochus. God’s people will be saved out of tribulation and resurrected (12). DANIEL AND YOU: Daniel teaches us how to live for our God when the world seems out of His control: Walk faithfully! Daniel simply lived an uncompromising life for God in a totally compromised culture. He was not a political activist, but he was civilly disobedient. The character of this man was formed in his childhood. His parents and his community had prepared his heart for God’s call. Wait patiently! Daniel’s life was a long story in the same direction. He patiently trusted in his God during both good and bad times, knowing that his God was bigger than his circumstances. C. Watch hopefully! Daniel shows the practical importance of prophecy in our everyday lives. Knowing our God is going to win and that He is the God of history encourages our faith. Messiah: Christ is the Great Stone who will crush the kingdoms of this world (2:34-35, 44). The vision of the sixty-nine weeks (9:25-26) pinpoints the coming of Messiah. The decree (9:25) took place on March 4, 444 BC (Nehemiah 2:1-8). The sixty-nine weeks of seven years equals 483 years, or 173,880 days (using the 360-day prophetic year). This leads to March 29, 33AD, the date of the Triumphal Entry.

Study Notes Ed Underwood Esther God’s Unfailing Protective Love The chronology of Esther’s time is important: “It may very well be that you have achieved royal status for such a time as this.” (Mordecai to Queen Esther, Esther 4:14) The fifth major unit within the seventeen Historical Books is referred to as the Post Exilic Period. The books of Ezra, Nehemiah, and Esther record Israel’s “second exodus,” this one from exile in Babylonia. This mini-exodus that only involved a returning remnant came in three waves. Zerubbabel rebuilt the temple in the first wave of 50,000. After God foiled a Satanic plot to exterminate God’s people in Persia, godly Esther reigns as Queen of Persia. Eighty-one years after Zerubbabel’s return, Ezra brings 5,000 Jews to Jerusalem to rebuild their godly culture. Finally, Nehemiah leads the third and last return to Jerusalem to rebuild the walls. This was the time when the prophets Haggai, Zechariah and Malachi spoke. Ezra 1-6 Restoration under Zerubbabel 538-515 First Return (50,000) Rebuild the Temple Haggai-Zechariah Esther 58-year gap No Journeys Home Life in Persia Reformation under Ezra 457 Second Return (2,000) Rebuild the People Reconstruction under Nehemiah 444-425 Third Return Rebuild the Walls Malachi Esther Ezra 7-10 Nehemiah The events of book of Esther occurred during the reign of the Persian King Ahasuerus (Greek name, Xerxes) from the planning session for his ill-fated war against Greece (1:3-21, 483 B.C.) to the institution of the Feast of Purim (9:24-28, 473 B.C.). It covers a span of 10 years. I believe the author wrote the book soon after the year the Jews defended themselves and instituted the Feast of Purim (473 B.C). “The lovely story of Esther provides the great theological truth that the purposes of God cannot be stymied because He is forever loyal to His covenant with His eternally elected nation.” (Eugene H. Merrill, “A Theology of Ezra-Nehemiah and Esther, in A Biblical Theology of the Old Testament, pp. 205) The Book of Esther demonstrates how God has remained faithful to His promises in the face of worldwide conspiracies against the Jews and the unfaithfulness of His people. God’s name does not occur in the book, though His sovereign hand is obvious in the narrative. A plot to exterminate God’s people is thwarted by the brilliance of Mordecai and the momentary courage of Queen Esther: Although Israel had failed as God’s people and seemed hopelessly exiled, God had not forgotten His covenants with Abraham and David. His mighty and merciful hand worked through the Gentiles to restore a true form of worship and true worshippers separated to Himself in the land of promise. It would be to the descendants; these restored and purified worshipers that Messiah would come to be worshipped in Spirit and truth. The lesson for God’s people is clear: God is always working to move His agenda forward. The darkest days cannot extinguish the light of God’s truth and grace. I. CONSPIRACY AGAINST THE JEWS: God’s hand of providence and protection is evident as He works behind the scenes to put Esther into power and Mordecai into the King’s favor even before the evil Haman determines to exterminate Mordecai along with the Jews. (1-4) A. ESTHER’S CORONATION: The Persian king Ahasuerus hosts a great banquet celebrating his dominion over 127 nations. But Queen V ashti undermines ever ything with her insolent disobedience. The volatile Ahasuerus deposes his queen and the beautiful Jewess Esther becomes queen of Persia just in time to save her king from an assassin, thanks to her uncle, Mordecai. (1-2) Esther: God’s promises are more powerful than the schemes of His enemies and the failures of His people! Thirteen Year Gap B. HAMAN’S PLOT: Haman becomes captain of the princes (Prime Minister) and demands the worship of the people. Mordecai refuses to bow down. With murderous rage, Haman plots for a year to eliminate all Jews. He casts lots (purim) daily to determine the best day to launch his holocaust. His decree moves Mordecai to challenge Esther to risk her life for the sake of her people. He convinces her that she has been called to her high office for this exalted purpose. (3-4) Attention to detail! Haman was a descendant of the Amalekites. Had Joshua and the tribes of Israel (Exodus 17:14, Deuteronomy 25:17-19) or Saul (1 Samuel 15:1-35) been obedient to God’s command and destroyed all of the Amalekites there would have been no Haman. II. DELIVERANCE OF THE JEWS: After fasting, Esther appears before the king. The king hasn’t called for her in more than 30 days. If she enters his chambers without being beckoned, she risks death, unless the king raises his golden scepter. Esther speaks up and her people are saved. (5-10) A. HAMAN’S RUIN: Fortified with faith, Esther courageously enters the king’s court inviting the king and Haman to a banquet. She uses this banquet as an opportunity to invite them to a second banquet. Before the second banquet takes place however, three events happen in rapid sequence. Haman builds an enormous gallows on which to hang Mordecai. Ahasuerus discovers Mordecai’s previously overlooked act of bravery. And Haman is forced to endure the humiliation of bestowing on Mordecai the honor which he himself so greedily craved. At the second banquet, Esther uncovers the plot against her people, and Haman is hanged on his own gallows. (5-7) B. ISRAEL’S VICTORIES: Haman is dead, but his murderous decree against the Jews lives on. A subsequent decree giving the Jews permission to fight back leads to mighty victories for God’s people. The Feast of Purim is inaugurated to henceforth commemorate this historic deliverance of the Jewish people. (8-10) Messiah: This book reveals another satanic threat to destroy the Jewish people and thus, the messianic line. God continues to preserve His people in spite of opposition and danger, and nothing can prevent the coming of Messiah. III. ESTHER AND YOU: Neither Mordecai nor Esther could be classified as godly Jews. They chose the pleasures of Persia over the hardships of their homeland (Ezra 1-6). They were eager to save their nation and their people, but they did not seem to have a warm and growing relationship with God. No one forced Esther into Ahaseurus’s harem where she ate unclean food (2:9) and did not disclose that she was a Jewess for five years (2:16). This masquerade that both she and Mordecai pulled off had to involve pagan worship. Mordecai was a brilliant politician and a nationalist for his people the Jews. But if he were that dedicated to God he would have followed Zerubbabel to Jerusalem to rebuild the Temple. Nevertheless, God used their momentary courage and faith in the covenant to do a mighty work to protect His people and remain faithful to His covenant. Beware of anti-Semitism! Esther exposes the Satanic roots of anti-Semitism. It teaches us that in spite of worldwide conspiracies against the Jews they are God’s covenant people and He defends them for the sake of His covenant. Mordecai and Esther were no Ezra or Nehemiah! God is more powerful than the failures and weaknesses of His people. In spite of the trajectory of their lives as unfaithful Jews, God decided to use them to move His plan forward. It’s never too late to exercise courageous faith in the God who saved you from your sin. “If we are unfaithful, he remains faithful, since he cannot deny himself” (2 Timothy 2:13). Mordecai and Esther lived in a time when the enemies of God threatened their lives! God is more powerful than the schemes of His enemies. In spite of their hopeless situation, God was working behind the scenes to move protect His people. “You are from God, little children, and have conquered them, because the one who is in you is greater than the one who is in the world” (1 John 4:4).

Study Notes Ed Underwood Nehemia: Return from Exile: Rebuild the Walls “Our enemies...knew that this work had been accomplished with the help of our God.” (Nehemiah 6:15-16) The fifth major unit within the seventeen Historical Books is referred to as the Post Exilic Period. The books of Ezra, Nehemiah, and Esther record Israel’s “second exodus,” this one from exile in Babylonia. This mini-exodus that only involved a returning remnant came in three waves. Zerubbabel rebuilt the temple in the first wave of 50,000. After God foiled a Satanic plot to exterminate God’s people in Persia, godly Esther reigns as Queen of Persia. Eighty-one years after Zerubbabel’s return, Ezra brings 5,000 Jews to Jerusalem to rebuild their godly culture. Finally, Nehemiah leads the third and last return to Jerusalem to rebuild the walls. This was the time when the prophets Haggai, Zechariah and Malachi spoke. The chronology of Nehemiah’s time is important: Ezra 1-6 Restoration under Zerubbabel 538-515 First Return (50,000) Rebuild the Temple Haggai-Zechariah Esther 58-year gap No Journeys Home Life in Persia Reformation under Ezra 457 Second Return (2,000) Rebuild the People Reconstruction under Nehemiah 444-425 Third Return Rebuild the Walls Malachi Esther Ezra 7-10 Nehemiah The book of Nehemiah covers the 20-plus years of history from the year Nehemiah first heard the news of conditions in Jerusalem (445 B.C.) to the early years of Darius’ reign in Persia (423 B.C.). Most of the events took place in 444 B.C.—when he arrived in Jerusalem and rebuilt the walls within 52 days (chapters 1-7), and in 432-432 B.C.—when he returned to institute spiritual reforms in partnership with Ezra (chapters 8-13). I believe Nehemiah wrote the book while in his 60s, soon after Darius replaced Artaxerxes (4423 B.C.). “The books of Ezra and Nehemiah reflect some of the bleakest and most difficult days in Israel’s long Old Testament history. Though the Exile was over and a remnant people was in process of rebuilding the superstructures of national life, the prospects for success paled in comparison of the halcyon days of the past when the Davidic kingdom dominated the entire eastern Mediterranean world. What was needed was a word of encouragement, a message of hope in the God who had once blessed His people above all nations of the earth and who had promised to do so again.” (Eugene H. Merrill, “A Theology of Ezra-Nehemiah and Esther, in A Biblical Theology of the Old Testament, pp. 200-201) The Book of Nehemiah demonstrates how God uses His people in fulfilling His promises. Ezra the priest and Nehemiah the cupbearer were God’s choice to guide Israel to accomplish seemingly impossible tasks. Nehemiah was one of the greatest leaders of Israel: Although Israel had failed as God’s people and seemed hopelessly exiled, God had not forgotten His covenants with Abraham and David. His mighty and merciful hand worked through the Gentiles to restore a true form of worship and true worshippers separated to Himself in the land of promise. It would be to the descendants; these restored and purified worshipers that Messiah would come to be worshipped in Spirit and truth. The lesson for God’s people is clear: God is always working to move His agenda forward. The darkest days cannot extinguish the light of God’s truth and grace. I. REBUILDING THE WALLS: God stirs the heart of a privileged Jew (Nehemiah) to take bold action for his people and the welfare of Jerusalem. 40 year-old Nehemiah relies on God and leads with courage to build the walls in record time in spite of intense external and internal opposition. Jerusalem now exists in its historical location pursuing its historical religion—Judaism. (1-7) God uses leaders who work hard, pray even harder, and refuse to quit! Thirteen Year Gap The cupbearer of a Persian king was the ultimate insider. Nehemiah had the king’s complete trust and confidence. Esther is Artaxerxes’ stepmother. She must have been influential in Nehemiah’s appointment to such a high office. PREPARING TO BUILD: The project to rebuild the walls of Jerusalem fails and they are torn down again. Nehemiah cannot tolerate the news from his homeland and takes courageous action. Thirteen years after Ezra and ninety-four years after Zerubbabel, Nehemiah goes to Jerusalem to inspect the walls and plan their restoration. (1-2) BUILDING: Opposition quickly arises, but Nehemiah presses on in bold faith and effective leadership. The project is completed in an incredible fifty-two days, and even the enemies recognize that it can only have been accomplished with the help of God. (3-7) II. RESTORING THE PEOPLE: The construction of the walls is followed by the consecration and consolidation of the people. Ezra and Nehemiah lead the people in repentance for the sins of the Jews and resolve to remain pure from foreign influence. (8-13) RENEWING THE COVENANT: Ezra again leads the people toward revival by reading and teaching the Word of God. This revival takes the same course of the reforms Ezra led thirteen years before. (8-10) OBEYING THE COVENANT: Unfortunately, Ezra’s revival is short-lived; and Nehemiah, who returned to Persia in 432 BC, makes a second trip to Jerusalem about 425 BC to reform the people. He cleanses the temple, enforces the Sabbath, and requires the people to put away their foreign wives (11-13). Messiah: In the book of Nehemiah the Old Testament historical books end leaving everything restored except the king. The temple is rebuilt, Jerusalem is reconstructed and secure, the covenant is renewed, and the people are reformed. The messianic line is intact, but the King is yet to come. The decree of Artaxerxes in his twentieth year (2:1) marks the beginning point of Daniel’s prophecy of the Seventy Weeks (Daniel 9:25-27). The Messiah will come at the end of the sixty-nine weeks, and this is exactly when Jesus Christ showed up—AD 33! The decree took place on March 4, 444 BC. 69 weeks x 7 years = 483 years or 173,880 days (using the 360-day prophetic year). This leads to March 29, AD33—the exact day of the Triumphal Entry! (Luke 19:28-40) III. NEHEMIAH AND YOU: Nehemiah worked hard, prayed harder, and refused to quit! “Nehemiah’s singleness of purpose, attention to detail, willingness to delegate authority, dedication to service, and dependence on God were combined in a man who can simply be labeled as a servant of God.” (Merven Breneman, Ezra, Nehemiah, Esther, p. 59) Would the people you lead in your life, your work, and your home describe you in this way? How do you feel you can become a more “Nehemiah-like” leader? Nehemiah worked hard! Do you? The best way to find out if you’re the type of person who works hard is to ask someone who loves you enough to tell you the truth. Nehemiah prayed even harder! Do you? What would your Heavenly Father say about your prayer life? Are you one of His children He hears from a lot when you’re going through tough times? Or do you sulk because you “don’t think prayer works”? Nehemiah refused to quit! Do you? Is your history in meeting challenges the history of a persevering leader or a quitter?

Ed Underwood Study Notes   Return from Exile: Zerubbabel and Ezra “I will bring you back to the place from which I exiled you” (Jeremiah 29:14). The fifth major unit within the seventeen Historical Books is referred to as the Post Exilic Period. The books of Ezra, Nehemiah, and Esther record Israel’s “second exodus,” this one from exile in Babylonia. This mini-exodus that only involved a returning remnant came in three waves. Zerubbabel rebuilt the temple in the first wave of 50,000. After God foiled a Satanic plot to exterminate God’s people in Persia, godly Esther reigns as Queen of Persia. Eighty-one years after Zerubbabel’s return, Ezra brings 5,000 Jews to Jerusalem to rebuild their godly culture. Finally, Nehemiah leads the third and last return to Jerusalem to rebuild the walls. This was the time when the prophets Haggai, Zechariah and Malachi spoke. The chronology of Ezra’s time is important: 538-515 BC 483-473 BC 457 BC 444-425 BC Zerubbabel Ezra 1-6 First Return Rebuild the Temple Esther Book of Esther No Journeys Home Life In Persia Ezra Ezra 7-10 Second Return Rebuild the People Nehemiah Book of Nehemiah Third Return Rebuild the Walls The book of Ezra covers the 92 years of history from the decree of Cyrus allowing the Jews to return (538 B.C.) to Nehemiah’s first trip back to Jerusalem (446 B.C.). Most of the events took place from 538- 515 B.C.--Zerubbabel’s return (chapters 1-6), and in 458 B.C.—Ezra’s return (chapters 7-10). The events of the Book of Esther occurred between chapters 6 and 7. I believe Ezra wrote the book soon after Nehemiah arrived in Jerusalem (446 B.C.). “The message is addressed to the postexilic community of Jews who wonder if there is any hope of political and religious restoration. Its central thrust is that there is indeed hope but that hope must be incarnated in rebuilding the rebuilding of the Temple, the cultus [worshiping community], and the priesthood.” (Eugene H. Merrill, “A Theology of Ezra-Nehemiah and Esther, in A Biblical Theology of the Old Testament, p. 190) Ezra wrote the book to show how God fulfills His promise to return His people to the their land. He sovereignly protected His people by a powerful empire while they were in captivity. They even prospered in their exile! Then, right on prophetic schedule (Jeremiah 29:10-14) God raised up pagan kings who were sympathetic to their cause and encouraged them to rebuild their homeland. Ezra traces the dramatic re- establishment of the worship of YHWH separate from all foreign influence: Although Israel had failed as God’s people and seemed hopelessly exiled, God had not forgotten His covenants with Abraham and David. His mighty and merciful hand worked through the Gentiles to restore a true form of worship and true worshippers separated to Himself in the land of promise. It would be to the descendants, these restored and purified worshipers that Messiah would come to be worshipped in Spirit and truth. The lesson for God’s people is clear: God is always working to move His agenda forward. The darkest days cannot extinguish the light of God’s truth and grace. I. RESTORING WORSHIP IN THE TEMPLE: God stirs the heart of a Persian king (Cyrus) to release the Jews and charge them to rebuild the temple in Jerusalem—an event prophesied 200 years before (Isaiah 44:28). With Zerubbabel as their leader only 49,897 of the two to three million Jews respond to the call. (1-6) The “lost tribes” are not entirely lost. Those who returned were primarily from the tribes of Judah, Benjamin, and Levi; but it is evident that representatives from the other ten tribes eventually returned as well. Ezra: When life overwhelms you, turn to God’s Word. Study it; do it; teach it! COMMISSION OF THE TEMPLE BUILDERS: God’s people return to their shattered homeland, rebuild the altar and reinstate the sacrifices as they prepare to reconstruct the temple. The foundation is laid, causing joy and optimism among the workers, but bringing tears of sadness to those who recalled the incomparable splendor of the former temple. (1-3). COMPLETION OF THE TEMPLE: Pagan peoples who hate the Jews try to stop the project in two ways. First, they make deceitful offers to help. When Zerubbabel fails to compromise they openly attack God’s people and bring false accusations to the authorities. For fifteen years the discouraged and disobedient Jews neglect their commission to rebuild the temple. The prophets Haggai and Zechariah call the people to repentance and God responds by overthrowing the existing Persian regime. The new king (Darius) overrules the opposition to the temple project by the wicked Persian governor of Palestine, Tattenai. Finally, 23 years after the arrival of the first pilgrims, the temple is completed. (4-6) Messiah: Though the temple is restored, God’s glory does not return. The glory, which departed during the Babylonian defeat (Ezekiel 8-11), does not enter the new temple at this time. After 400 years of silence God’s next prophet, John the Baptist would point to the Lamb of God and all would behold His glory—the glory of the only begotten of the Father, full of grace and truth (John 1:14). BACK IN PERSIA: A 58-year gap between the accounts of the first two returns is well documented by the Book of Esther. The Jews in Persia had other things on their mind—survival against an evil Satanic plot to destroy their race! AND AROUND THE WORLD: Having failed in his diabolical plan to thwart God’s plan of redemption, Satan moved swiftly to raise up counterfeit systems of righteousness worldwide. As God prepared His people for their Messiah in Israel during the time of the Book of Ezra (538-444 BC), Satan raised up Gautama Buddha in India (560-480 BC), Confucius in China (551-479 BC), and Socrates in Greece (470- 399 BC). II. RESTORING PURITY: Eighty-one years later God stirs the heart of another Persian king (Artaxerxes 1) to give Ezra the priest authority to bring people and contributions for the temple in Jerusalem. 1,753 leaders experience God’s protection and provision during the 900-mile journey to their homeland. (7-10) COMMISSION OF THE SPIRITUAL LEADERS: After praying and fasting, Ezra and his caravan begin the four-month journey. Their enthusiasm for their mission grows as they see God’s powerful hand on their life. (7-8) COMPLETION OF SPIRITUAL REFORM: When Ezra discovers that the people and the priests have intermarried with foreign women, he calls for repentance and offers a great intercessory prayer on their behalf. Their confession and response to the Word of God brings about a great revival and changes lives. (9-10) III. EZRA AND YOU: God’s people should never doubt His ability to accomplish His will. The Jews were far from home and the Promised Land filled with pagan peoples. But God was working behind the scenes. He worked through pagan, godless rulers and passionate, God-fearing leaders to re- establish worship separate from all foreign influence. His people would never again follow false gods! God can and will do seemingly impossible things to remain faithful to His promises to His people. (Tom Constable) God is always working, but usually in surprising and jarring ways. When the days seem dark and without hope, do what Ezra did: Study God’s Word; do what God’s Word says to do, and teach God’s word to others (Ezra 7:10).

FOUNDATIONAL FRAMEWORK. PART 32Foundational Truths: The Bible is God’s self-revelation.God is the Eternal, Sovereign Creator; all that He creates is good.Man is a responsible agent, held to a moral standard.Sin originates within a person, separating us from God.God declares one righteous by faith alone, apart from works.Between the death of the firstborn and the meeting with YHWH at Sanai, the Israelites were found complaining against YHWH on four separate occasions (Exod 14:11-12; 15:24; 16:2; 17:2). In each instance, we do not find any divine chastening meted out by YHWH. While He does express His exasperation with the unbelief of the people (Exod 16:28), in each instance careful instructions and provisions are given, tenderly caring for these recently-freed slaves. Having been under oppression for so long, a concept like trusting in a God who they did not have a tangible image of was an extreme contrast, to say the least. Where would their next meal come from? What would they drink? How would their clothes and sandals possibly hold up in the wilderness climate? Marching into their freedom was scary, but YHWH holds their hand, teaching them that He can be trusted. He is their Father; they are His Son (Exod 4:22).Exodus 19:1-17. Three months had passed and the Israelites had come to the mountain where YHWH had initially called Moses (Exod 3:12). The salvation/deliverance of the people initiates their relationship with YHWH, bringing them to a place where they can live in a covenant relationship with Him. This calling was unlike any among the nations.“Yahweh confirmed his work of redeeming his vassal people from the overlordship of Egypt by making them his own servants, ‘a kingdom of priests and a holy nation’ (Exod 19:6). Their role thenceforth would be to mediate or intercede as priests between the holy God and the wayward nations of the world, with the end in view not only of declaring his salvation but also of providing the human channel in and through whom this salvation would be effected.”[1]This covenant proposal is extended to the leadership of Israel who obviously confer with the people, reaching an affirmative agreement (19:4-8). What is important to note is that their agreement to the covenant is not based upon the terms of the covenant. That would not come until Exodus 20-23. The agreement of Israel in the covenant was based off of the salvation/deliverance of YHWH and the constant provision that He had for them while traveling to the Sinai/ Mount Horeb region.Having agreed to enter into the terms of this contract, YHWH calls for the people to prepare themselves for His presence: YHWH will speak with the people personally (19:9). To prepare themselves, there is a call to “consecrate” themselves, wash their garments (19:10, 14), and to abstain from sexual relations (19:15). On the third day, YHWH would meet them!While we are not told what the consecration of oneself consisted of, we do know that the ideas surrounding it are holiness and purity, especially in light of their appointment with YHWH (19:11). Washing one’s garments speaks to cleanliness, of which we can all easily understand, but consecration itself and abstaining from sex seems odd. The overall “calling out” of Israel to separate themselves from Egypt (which is a type of the world system) signifies their special relationship with YHWH. Now YHWH was preparing them for intimacy and fellowship with Him.Dispensation of the Law. The Law was never a means of salvation, for to do so would be to make salvation by works and not as it always has been, and as YHWH had previously revealed it to be, by grace through faith (Gen 15:6). Instead, “Israel was to participate in God’s mission by calling the world’s attention to God’s goodness and righteousness through their obedience (Deut 4:1-8).”[2] YHWH is a missional God and His election of Israel is not any different, seeing that He has called them to a missional task. Ideally, Israel was to walk in fellowship/obedience to the Law, for in doing so, they would be a witness, modeling the intimacy that could be experienced with YHWH. This opportunity became severely compromised when Israel made a covenant with the people whodwelled in Gibeon known as the Hivites when they had been commanded to “utterly destroy” everything (Josh 9:1-21; Deut 7:1-2).The “Type” Involved with Israel and the Exodus. The historical events recorded in Exodus are a visual lesson that teaches on the Christian life. By applying the blood of the lamb, death passes over the Israelite (Exod 12:13). This signifies the moment in which a person hears the Gospel of Jesus Christ, our Passover Lamb (1 Cor 5:7), and believes it, being rescued from death and transferred into eternal life (John 5:24). In this “newborn” period, there is a testing of boundaries, and a worldly tendency to complain and grumble regarding one’s basic needs (Exod 14:11-12; 15:24; 16:2; 17:2). As with any loving Father, the infant believer is provided and cared for by YHWH. When the instruction for righteous living comes, the opportunity for living the “abundant life” (John 10:10) begins. Israel’s reception of the Law would be a type of the Christian’s growth in discipleship, fostering a greater intimacy with the Lord our God. This comes about by keeping His commandments, which is no different for the Christian, except that the commandments that we are called to keep are not found in the Law of Moses, but in the Law of Christ, which is also known as the Law of Liberty (John 14:21; Jas 1:25; 2:12. This is also known as the “Law of our King” [literal translation of Jas 2:8]).“The Church is not Israel, and Israel is not the Church. Israel is the chosen nation. It is a race of individuals in which God has founded and advanced His kingdom program throughout its history. The Church, on the other hand, is a Body of all those who are spiritually baptized into Christ.”[3] The Law of Moses was given to govern a nation so that it would be a megaphone of His goodness and salvation for the world (Deut 4:6-8). Being that the Law is the perfect standard of God and that it clearly displays His holiness and righteousness, it is perfect in identifying sin, serving as the grounds for such a condemnation (1 Tim 1:8-11). The matter must be settled in the Christian’s mind that they have been set free from the slavery of sin and have been graciously brought into a new life where opportunities for obedience greatly surpass anything that could have been previously conceived of apart from Christ (Rom 6:1-14).Exodus 20:1-17. This passage is known as the Ten Commandments, but is more properly understood as the “Ten Words” or the “Decalogue.” The order of the Ten Words is theologically intentional.v.2-6: YHWH alone is supreme and nothing else compares to Him. He alone is unique. It is only by affirming the truths of the first 2 commands that any of the other commands can even be approached.v.7-11: YHWH is to be revered, with time being set aside for uninterrupted worship of Him.v.12: The hierarchy of the family falls right after one’s understanding of YHWH. The family is what sets the tone for the culture. This is by God’s purposeful design, with respect being in order.v.13-17: Interpersonal relationships. Being created in the image of God, each human being is significant and deserves to be treated with dignity.God reveals Himself to the Israelites in a new way, using His voice. He begins by addressing them with His name: YHWH. This is an audible event in history of which every Israelite heard Him while standing at the foot of the mountain. This personal communication from YHWH to Israel was to serve as a benchmark event when the Creator of all things personally spoke His divine Law to his firstborn son. This is recounted later as a remembrance to the Israelites in Deut 4:10-14.YHWH places the spotlight squarely on His liberating campaign against Egypt, identifying it properly as a “house of slaves” (v.1-2). The mention of His conquest against Egypt supplies the grounds for what is known as a “hesed relationship,” meaning that loyalty is expected from Israel due to the loyalty that was shown to them.A pattern that is immediately noticeable is that commandments 1-4 are concerned with Israel’s relationship with YHWH, while commandments 5-10 deal with Israel’s relationships with one another.The first commandment (v.3) deals with disarming the polytheistic mindset that had infected the Israelites from their stay in Egypt (Ezek 20:5-10). Being held captive for some time, and even though their residing in the land of Goshen did provide some sort of buffer to insulate them from total corruption, the devotion of Egypt to their idols had rubbed off on Israel (1 Cor 15:33). By ageing to be devoted to YHWH alone, Israel is immediately thrust into direct opposition to every surrounding nation and people, causing immediate tension.The second commandment is closely related (v.4-6), calling for the people to abstain from making idols that resemble created things (See Rom 1:18-23). “Idols and images in all likelihood were merely representations of invisible beings whose reality could be fully appreciated only by their being seen.”[4] To make an idol was to subscribe to another god; a demon, who was in direct opposition to the moral and ethical foundation that YHWH was communicating. (For a Scriptural take on the futility of idols, see Isaiah 40:18; 41:7; 44:9-20).YHWH calls Himself a “jealous God,” meaning that there is none greater than He and to worship lesser things, especially idols, is to settle for less than the best that is being offered to them. Some are troubled by v.5-6, assuming that the 3rd and 4th generations will be condemned for the sins of their ancestors, but this is not the meaning at all. The idea being conveyed is that those who worship idols and were not holding fast to YHWH’s Law are setting the future generations up for failure. Or, simply put, sin has consequences and repercussions that reach much farther than we ever thought imaginable, even to our children and our grandchildren. Righteousness preserves a people, but idolatry invites their destruction.Also, the use of “hate” and “love” in v. 5-6 are strong words, but should be understood in conjunction with keeping the Law of YHWH. This idea is not foreign, seeing that Jesus states to believers, “He who has My commandments and keeps them is the one who loves Me” (John 14:21a). In the Bible, obedience displays love.The first two commandments are clear, citing idols and other gods as unacceptable, pagan contrivances of no worth, dispelling all objects of worship so that the people would focus only on the Word that YHWH was giving them.The third commandment concerns YHWH’s name and its use in daily life. Many have assumed that this is simply avoiding the use of “God” as a four letter word, but this command entails much more than simple curses. Merrill notes that the literal rendering of this command is, “You shall not take up the name of the LORD for an unworthy purpose.”[5] Thiswould include “name-it-and-claim-it” beliefs, cursing, invoking His name for a promise that is not kept, flippant worship, or attributing anything to Him that is in deviation to His character. A heightened form of this is seen in the unforgivable sin committed by the Pharisees in Matt 12:22-29 by attributing the miracles of YHWH through Jesus Christ to the glory/credit of Satan (Beelzebul- v.24).The fourth commandment concerns the Sabbath day (literally “a day of cessation”), a day set aside solely for the Lord. This command receives the greatest amount of elaboration by YHWH, yet it is the only command that is not repeated for the church in the New Testament (See Rom 14:5; Col 2:15-17). The command for this day is that it should be kept “holy,” meaning that it is to be set-apart, unique amongst the others, and with a special purpose in mind. One will immediately observe that the Sabbath rest echoes the rest that YHWH employed having finished with creation (Gen 2:2-3). This reasoning allows for Scripture to interpret itself, seeing that Exodus 20:11 is a general commentary on Genesis 1:1-2:3, and clearly shows that the “day-age” theory of creation is a worthless assumption. Otherwise, we would need to allegorize the text and state that “what God is really saying” is that we are to work 6,000 years and then rest for 1,000 years. By allowing Scripture to interpret Scripture, this faulty theological idea is put to rest.The fifth commandment speaks to the respect to be administered in the family. The family is one of the first divine institutions that YHWH initiated prior to the Fall of Man. The integral role that the family holds in society cannot be underestimated. It is the primary target of Satan throughout history and will continue to be so until his demise. This command alone holds drastic differences between today’s bouts of fatherlessness, unwed pregnancies, cohabitation, divorced couples, homosexuality, and government interference with family-based education, all of which are attempts to dismantle the family and corrupt the culture. In the case of Israel, honor was to be shown to the parents by the children, and what constituted “parents” is clearly in line with YHWH’s original design of one man and one woman (Gen 1:26-28). This command is unique in that a promise has been attached to it. Residing in the Land of Canaan, of which the people had been promised by YHWH, was contingent upon their respect for their parents. Only YHWH could allow for Israel to be removed from the land, thus He takes a personalinterest in this commandment, overseeing the consequences that result from its neglect among the people of Israel.Commandments 6-10 deal with infringing on one’s person and their personal rights. Being created in God’s image (Gen 1:26-28), men and women have significance, hold value, and are meaningful in the eternal plans of God. Murder, being a cold-blooded killing of a person apart from war, revenge, or legal execution, disrespects the image of God. In Genesis 9:6 we read, “Whoever sheds man’s blood, by man his blood shall be shed, for in the image of God He made man.” This commandment would deal with the first action of shedding man’s blood.Adultery tears apart the marriage relationship (Mark 10:9). By God’s design, a man and a woman become “one flesh” (Gen 2:24), being the core of the family structure. Monogamous relationships were truly unusual in Moses’ time, and seems odd when one is familiar with the accounts of Jacob’s life, having two wives and two concubines. Nevertheless, the ideal pattern is one man and one woman, just as it was in the beginning. This commandment would serve as a harsh reminder to Israel when they would be called out by YHWH for their unfaithfulness to Him in bowing down to other gods (Num 25:1; Ezek 16:15; Hos 1:2; 3:1).Stealing is a violation of one’s private property rights. Against Marxism and Communism, Israel’s Law protected private property and individual rights. Private ownership is a hallmark of a capitalistic society, something that the Bible promotes without shame.Lying, while terribly commonplace, was considered vile enough to have a warning issued against it in God’s Law. This would be the idea of defaming one’s character or slandering one’s image, both being actions that are wholly apart from truth. Lying is falsehood.Finally, the coveting of a neighbor’s possessions reveals a personal discontentment. In fact, commandments 7 through 9 could be summarized in this last command, with each action being a result of taking something that is not theirs, whether that be a mate, personal property, or one’s reputation. The possessions of another are not to be obsessed over. It is YHWH who is the Provider of Israel and He alone will give as He sees fit. To acquire anything apart from His provision or guidance is to live apart from Him.Exodus 20:18-20: Israel’s Response to Audible Revelation. In v. 18-20 we have the response of Israel at the base of the mountain. YHWH has spoken, audibly, and the spectacle that surrounded His convocation caused them to back up and shake with fear. Their cries to Moses were for him to serve as the intermediary between the nation and YHWH, for they feared that if they ever heard YHWH’s voice again it would kill them. Bringing order to the situation, Moses tells them not to be afraid, but to note that YHWH is testing them and this event, coupled with His presence among them, was to bring them to reverence so that they would not sin.God’s audible revelation of Himself was meant to leave a mark on Israel forever; one that caused them to think before every action and to consider Him before every decision. Stuart provides a perfect summary:“It was an altogether good thing that the people were terrified of God—their reaction indicated that they would be afraid of offending him through sin, and thus their fear would function as a discipline to keep them from sin. This is, in fact, always the value of the much-encouraged fear of God in Scripture. Being afraid of the consequences of disobeying God is among the most helpful attitudes any believer can possibly have. Those who try to suggest that the various commands to fear God are merely encouragements to hold him in some sort of honor or awe completely miss the point that fear is a beneficial guiding mechanism for human behavior.”[6] [1] Eugene H. Merrill, Kingdom of Priests: A History of Old Testament Israel (Grand Rapids: Baker Academic, 2008), p. 98.[2] Grant Hawley, Jeremy Edmondson, Let the Text Speak: An Introduction to Biblical Hermeneutics (Allen, TX: Bold Grace Ministries, 2018), p. 63.[3] Hawley, Let the Text Speak, p.59.[4] Merrill, Everlasting Dominion, p. 333.[5] Ibid., p. 337.[6] Douglas K. Stuart, Exodus, Vol. 2, The New American Commentary (Nashville: Broadman & Holman Publishers, 2006), p. 469.