Podcast appearances and mentions of israel deut

Episode NotesEpisode 93: Matthew 5 - Blessings, Curses, and Moving Mountains: The Architecture of Matthew's GospelMarch 4, 2025 - Host: Dr. Gregory HallIn this episode we're diving into Matthew chapter 5 and we'll notice a fascinating aspect of Matthew gospel. Matthew organizes Jesus' major addresses into five distinct sermons. The first and the last of which are delivered on mountains. and today, we'll unpack a link back to the Old Testament story of Moses and Joshua.Resources Referenced and/or Read:Thanks to Dr. Warren Gage for the bulk of the material in this episode. Gage, W. A. (2010). Essays in Biblical Theology (pp. 63–65). Warren A. Gage. - The Blessings and Cursings upon Gerizim and Ebal - The law of Moses instructed the people, when Joshua led them into the good land promised to the fathers, to assemble before the mountains of Gerizim and Ebal for a ceremony reaffirming their fidelity to the Lord and the law of the covenant (Deut 27–28). The entire nation of Israel was to be arranged in ranks by their tribes in the valley between the slopes of the two mountains. Six tribes stood upon the skirts of Ebal, and six tribes stood upon the skirts of Gerizim. Joshua spoke all the law of Moses in the hearing of the twelve tribes of Israel (Josh 8:30–35). The six tribes upon Gerizim spoke the blessings that would be poured out as long as the nation obeyed the law and the covenant (Deut 28:1–14). The six tribes upon Ebal spoke the curses that would come upon the nation if they disobeyed the law (Deut 27:15–28). All the tribes affirmed that, upon their disobedience, a nation from afar would come upon them like the eagle, besieging the fortified walls of Israel (Deut 28:49–52) and driving all the people into exile among the nations (Deut 28:64–68). As each group of six tribes spoke the blessings and the cursings of the law, the six tribes opposite answered with an antiphonal avowal of their fidelity to the covenant and their imprecatory oath of obedience to the Lord. In the New Testament, Matthew's Gospel portrays Jesus as the True Joshua presiding over a new ceremony of blessing and cursing. To recognize this portrayal, we must understand something of the structure of the first Gospel. Matthew arranges his Gospel around seven mountains. These mountains are 1) the mountain of the temptation (4:8), 2) the mountain of the beatitudes (5:1), 3) the mountain of the separation (14:23), 4) the mountain of the feeding in the wilderness (15:29), 5) the mountain of the transfiguration (17:1), 6) the mountain of the Olivet discourse (24:3), and 7) the mountain of the commissioning (28:16). The seven Matthean mountains are arranged chiastically, with corresponding pairs arrayed around the central mountain of the wilderness feeding. The mountains relevant to the Joshua typology are the second mountain and the sixth, which frame Matthew's five discourses. The second mountain is the mountain of the beatitudes in Galilee, the site of the first discourse called the “Sermon on the Mount” (5:1–8:28). The corresponding sixth mountain, the site of the last or “Olivet Discourse,” is the mountain before Jerusalem (24:3–26:1). Matthew's typology of the True Joshua is built around the relationship between the blessings pronounced upon the mount of the beatitudes in Galilee and the woes (or curses) spoken against the Pharisees in Jerusalem. By juxtaposing these mountains, Matthew anticipates the blessings to descend upon the mountain of the Gentiles, which has become Gerizim, and the destruction to come upon Jerusalem, which has become Ebal. Jesus solemnly pronounces nine beatitudes upon the mountain in Galilee (Matt 5:3–12). Eight corresponding woes or curses are enumerated against Jerusalem, framed as antiphonal responses to the beatitudes spoken in Galilee. The juxtaposition of Matthew's two mountains constitutes the restatement of the solemn ceremony at Shechem, and darkly foretells the destruction of Jerusalem and the exile of the people for their disobedience to the law of Moses in rejecting the Prophet of whom Moses spoke (Matt 24:2).Matthew Study Resources at the Rethinking Scripture Website: https://rethinkingscripture.com/matthew-study-resources/Here are a few resources regarding my first tour guide in Israel, Halvor Ronning.New American Standard Bible: 1995 update (Mt 4:18–22). (1995). The Lockman Foundation.Show Music:Intro/Outro - "Growth" by Armani Delos SantosTransition Music - produced by Jacob A. HallPodcast Website:The All-America Listener Challenge Updates: https://rethinkingscripture.comMy New Podcast Studio... The Upper Room: https://rethinkingscripture.com/podcast-episodes/More information about The Homes and Help Initiative: https://rethinkingscripture.com/homes-help-initiative/Sister site: RethinkingRest.comRethinking Rest... the Book is now available. The Rethinking Rest audiobook is available only on Audible: More information: https://rethinkingrest.com/the-book/Social Media:Facebook: https://www.facebook.com/RethinkingScripture Twitter: @RethinkingStuffInstagram: Rethinking_ScriptureYouTube Channel: https://www.youtube.com/channel/UC6YCLg2UldJiA0dsg0KkvLAPowered and distributed by Simplecast.

Again, remember that Psalm 146 is the first of the last five psalms of the book of Psalms that are called the “Hallelujah Psalms”. When we praise the LORD, we are declaring that we have experienced God personally through His Son Jesus Christ and that He is worthy of our adoration, love, and worship. In verse 2, the psalmist declares that as long as he has “his being”, as long as his mind can think, his heart is beating, and he has breath in his body, he is going to praise the LORD! And so should we! Verses 5-6 remind us that we are blessed, we are “happy”, because we have put our trust and hope in the only true God Who made the heavens and the earth! We have experienced the “new birth”, we have been “born again” into His spiritual family through the Cross of Jesus Christ. We have been transformed by His grace into His kingdom and now are His sons and daughters! Our sins have been forgiven and we are now “justified”, “robed in the righteousness” of Jesus Christ. We are a “new creation in Christ Jesus” (2 Corinthians 5:17). That is why we are blessed and happy! Now in verses 7-9, we want to praise the LORD because we have experienced His great love! Notice the list of all the needy people that the LORD helps – the “oppressed”, the “hungry”, the “prisoners” (v. 7), the “blind”, the “bowed down” (v. 8), the “strangers”, the “fatherless and the widows” (v. 9). This list of God's gracious ministries to needy people has at its heart "The LORD loves" (v. 8). He loves the church (Eph. 5:25), a lost world (John 3:16), and His people Israel (Deut. 4:37), and the greatest proof of that love is the cross (Rom. 5:8). Paul wrote, "He loved me and gave Himself for me" (Gal. 2:20). All of the sins that help to produce these sad conditions were dealt with on the cross, but their existence in society is proof that the law of sin and death is reigning in this world (Rom. 5:12-21). During His ministry on earth, Jesus revealed God's love by helping people who were hungry, sick, crippled, blind, bowed down, and otherwise unable to help themselves (Luke 4:16-21; Isaiah 61:1-3). We love God because He first loved us (1 John 4:19), and if we truly love God, we will love those who need God's help and will do all we can to help them (1 John 3:10-24; James 2:14-26). Living in love means more than enjoying God's love for us (John 14:21-24). It also means sharing God's love with others. We may not be able to perform miracles to heal the afflicted, but we can help them in other ways. Finally in verse 10, we can always praise the LORD because we reign in life with Him! This statement comes from the song of victory that Israel sang at the Exodus: "The Lord shall reign forever and ever" (Ex. 15:18). Think of it: the sovereign Lord of the universe is our loving heavenly Father! Not only does the Lord reign over the nations (Ps. 47:8), but we can "reign in life" through Jesus Christ as we yield to Him and walk in the Spirit (Rom. 5:17). We are now seated with Christ in the heavenlies (Eph. 1:18-23; 2:4-10; Col. 3:1-4), and the throne of the universe is to us a throne of grace (Heb. 4:14-16). We "reign in life" as, by faith, we draw upon our spiritual resources in Christ and together with Him make decisions and exercise ministry. We do not need to wait for the kingdom to come to start reigning with Christ (Matt. 19:28; Rev. 22:5), for God's grace is reigning (Rom. 5:20-21), and we can reign with Christ today (Rom. 5:21). Then we can have a life of praising God, trusting God, and loving God. We will live a life that will glorify God and continuously we “will praise Him while we have our being”. God bless!

The first commandment calls us to have no other Gods.  What did that mean for Israel (in Moses' day) and what does that mean for us today?  Dave talks about the pantheon of gods Israel was around in Egypt and the gods they would encounter as they move into Canaan.  We today, have just as many false gods to be on the lookout for as the Israelites did in Moses' day.  Dave concludes this video by talking about how to navigate modern world religions and cults (with respect, love, and tolerance).  Watch the video to learn more. Outline: 01:18 - Exodus 20:3.  The first commandment “You shall have no other gods before me.” (actually starts at verse 2) 01:56 - Whenever we study the Bible, always start by first looking at the context of the author and the audience, then look to present day application. 04:05 - Have no other gods (Isaiah 44.6, 45.5, John 17.3, 14.6, Rev. 1.8 & Isaiah 43.1-13 10:32 - Historical context of life in Egypt and the 2,000 Egyptian gods. 12:15 - Canaanite gods (El, Asherah, Mot, Yamm, Ashtoreth, Baal, & Molech) 12:41 - Who is Baal in the Bible? (Jdg 2:13, 3:7, 6:25-32; 8:33, 1 Kgs 16:31-33, 2 Chr 28:1-4, Nu 25:3, Jeremiah 19:5, 1 Kings 18:28, Mt 12.27 -  2 Kings 1:2 14:28 - Who is Molech in the Bible? (Lev 18:21, 20:2-5, 1 Ki 11:4-11, 2 Ki 23:10, 2 Chr 28:1-4, Jeremiah 23:35) 16:38 - Have no other gods 17:01 - Warning verses for Israel (Deut 6:13-14, Ex 34:10-17, 1 Kgs 11:4-11) 18:37 - Asherah poles: Deut 7:5, 12:3, 16:21, Judges 6:25-27, 2 Kings 21:3,7; 23:6 23:24 - warning against intermarrying  26:07 - Application: gods of today Support Iron Sheep Ministries: https://Ironsheep.org/donate  Listen to the podcast: https://anchor.fm/ironsheep  Contact Dave & the ISM team: info@ironsheep.org  Be notified of each new teaching, join the email list: http://eepurl.com/g-2zAD Books used or referenced:  Dave reads from an NIV (New International Version) of the Bible. Hodge, Bodie & Patterson, Roger.  World Religions and Cults, Vol 1-3.  Green Forest, AR: Master Books, 2021. https://www.christianbook.com/world-religions-cults-bodie-hodge/9780890519714/pd/519714?event=ESRCG Ligonier Ministries.  A Field Guide on False Teaching.  Sanford, FL: Ligonier Ministries, 2020. https://www.christianbook.com/a-field-guide-on-false-teaching/9781642892680/pd/892680?event=ESRCG Martin, Walter.  The Kingdom of the Cults.  Minneapolis, MN: Bethany House, 2019. https://www.christianbook.com/the-kingdom-the-cults-sixth-edition/walter-martin/9780764232657/pd/232652?event=ESRCG --- Support this podcast: https://podcasters.spotify.com/pod/show/ironsheep/support

Psalm 113:1-9 1 Praise the LORD! Praise, O servants of the LORD, Praise the name of the LORD! 2 Blessed be the name of the LORD From this time forth and forevermore! 3 From the rising of the sun to its going down The LORD'S name is to be praised. 4 The LORD is high above all nations, His glory above the heavens. 5 Who is like the LORD our God, Who dwells on high, 6 Who humbles Himself to behold The things that are in the heavens and in the earth? 7 He raises the poor out of the dust, And lifts the needy out of the ash heap, 8 That He may seat him with princes-- With the princes of His people. 9 He grants the barren woman a home, Like a joyful mother of children. Praise the LORD! Psalm 113 is the first of a group of psalms, Psalms 113-118, that were sung repeatedly throughout the year and in their entirety at the annual feasts of Passover, Pentecost, and Tabernacles and at the time of the new moon. It was traditional for the Jewish people to sing Psalms 113-114 before they ate their Passover meal, and they closed the meal by singing 115-118. In verses 1-3, we are to praise God because His name is the greatest! I'll never forget my very first trip to the Holy Land in January 1972 with Jerry Falwell and the first 100 students that had enrolled in Lynchburg Baptist College. The most vivid picture that I still have in my mind was the dancing and singing of the Israeli young people in the streets. Their songs were songs of jubilee and praise to Jehovah for His protection and provision for them in a very difficult time. The music and the songs were very upbeat and happy! In these first 3 verses we find the word "praise" four times. (vv. 1, 3). The psalmist specifically mentions that it is the “servants of Jehovah” that are to be praising the LORD.  These servants might have been the singers in the temple choir in the newly restored temple, for this is a post-exilic psalm. But most likely he is addressing the entire nation of Israel, which is often called "God's servant" (Psalm 34:22; 69:36; 136:22; Isa. 41:8-9; 54:17). Remember Israel had both the privilege and responsibility of sharing the true and living God with their Gentile neighbors. We read about this in Isaiah 42:6-8: "I, the LORD, have called You in righteousness, And will hold Your hand; I will keep You and give You as a covenant to the people, As a light to the Gentiles, To open blind eyes, To bring out prisoners from the prison, Those who sit in darkness from the prison house. I am the LORD, that is My name; And My glory I will not give to another, Nor My praise to carved images.” The Apostle Paul quoted from Isaiah 42:6 and applied it to his own ministry and the ministry of the church in Acts 13:47 and alluded to it in Acts 26:23. God located the nation of Israel in the “Middle” of the ancient world so that their faith and testimony that Jehovah was the true and living God would be manifest and declared to everyone passing through there. The word "name" is used three times in these verses and refers to the character of God and the revelation of who He is and what He does. God has a "good name" and that name should be magnified among those who have never trusted Him. To "glorify God" means to make God look good to those who ignore Him, oppose Him, or do not know Him. This kind of praise pays no attention to time ("forevermore") or space (“from east to west”). The prophet Malachi foresaw the day when the Gentiles would honor the name of the Lord (Mal. 1:11). God's name is attached to His covenant with Israel (Deut. 28:1-14), and both His name and His covenant can be trusted. My friend, as believers it is still our privilege and responsibility to make His name famous to all the earth. And today that name is Jesus!!!!! And “those who know His name will put their trust in Him” (Psalm 9:10). God bless!

Psalm 107:33-43 33 He turns rivers into a wilderness, And the watersprings into dry ground; 34 A fruitful land into barrenness, For the wickedness of those who dwell in it. 35 He turns a wilderness into pools of water, And dry land into watersprings. 36 There He makes the hungry dwell, That they may establish a city for a dwelling place, 37 And sow fields and plant vineyards, That they may yield a fruitful harvest. 38 He also blesses them, and they multiply greatly; And He does not let their cattle decrease. 39 When they are diminished and brought low Through oppression, affliction and sorrow, 40 He pours contempt on princes, And causes them to wander in the wilderness where there is no way; 41 Yet He sets the poor on high, far from affliction, And makes their families like a flock. 42 The righteous see it and rejoice, And all iniquity stops its mouth. 43 Whoever is wise will observe these things, And they will understand the lovingkindness of the LORD.  Today we are going to finish our comments on Psalm 107 by looking at verses 33-43. Remember the psalmist begins this beautiful chapter with a call to “the redeemed of the LORD” from the “east and from the west, from the north and from the south”, to proclaim the goodness and mercy of the LORD and to give Him thanks! Then the psalmist gives us four pictures of those the LORD has redeemed and saved out of their trouble and delivered out of their distresses. And in each case, they are encouraged to “give thanks to the LORD for His goodness, and for His wonderful works to the children of men”! They were wandering, sitting in darkness, experiencing affliction, and attempting to do the business of life without God but when they looked up and cried out the God they found salvation and redemption! Now in verses 33-43, the approach changes and the focus of attention is not on the people in trouble but on the Lord and what He does to get our attention when we turn our back on Him and forget Him. He can turn the well-watered gardens into a desert (v. 33-34). But He can also turn the desert into a garden (v. 35). God promised this in Isaiah 35; 41:18; and Deut. 28:1-5. God can judge the land because of the wickedness of the people who live there (v. 34). You can read about this in Genesis 19:24-28. God can also heal the land and bless it because of the faith and obedience of the people. This is a part of His covenant relationship with Israel (Deut. 28:15, 22-24, 58-59, 62-63). If necessary, the Lord can summon foreign armies like Babylon to invade the land and use them to chasten the leaders (vv. 39-40). However, God's purpose is not to destroy but to cleanse, and He will restore the blessing to the land and the people (vv. 41-42). This closing paragraph (vv. 39-42) reminds us of Mary's song in Luke 1:46-55. What should we learn from these five pictures that depict God's power and mercy in action? To be wise and heed the Word of God (v. 43; Hos. 14:9). Yes, God shows His love and mercy to the disobedient who repent and call on His name, but our Father would rather share that love with obedient children who would enjoy it more (2 Cor. 6:14-7:1). Today, we can also be assured that “where sin abound, grace did much more abound” (Romans 5:20). It is our choice to either “be like fools” (v. 17), or to “be wise and observe these things and understand the lovingkindness of the LORD” (v. 43). God bless!

Disagree, agree, or have a question: Contact us through the contact page on our website; http://www.biblebulldog.com 2.“The Hopes and Fears of All the Years”. “Matthew is cramming almost 2000 years of Bible history into 16 verses and 42 generations are listed.” Matthew divides the names into 3 groups of 14 generations each: Abraham to David, David to the Babylonian exile, and from the exile to Christ. We see 14 three times, is Matthew trying to tell us something? Are numbers important in the Bible? Are they symbolic? Do we need to be careful not to read too much into number? There were times in Israel's history when God seemed to have forgotten His promises. What application can modern day Christian's get from this? “Matthew is painting on the large canvas of history a picture of God's sovereignty and faithfulness.” Do you think most Christians believe in God's sovereignty? Why is it important? 3.Cherchez la Femme? (Look for the woman). “When it comes to the genealogy of Jesus, look for the woman is good advice.” Some women may feel slighted by Christianity. Would you explain why they shouldn't be? Tamar (1:3) She gave birth to the twin sons of her father-in-law, Judah. (Genesis 38) Rahab (1:5) She was a Jericho prostitute. ((Joshua 2) Ruth ((1:5) She was a Moabite. (Moabites were barred from the congregation of Israel Deut. 23:3) The wife of Uriah the Hittite (1:6 Bathsheba) She committed adultery with David. What do these women have in common? “Matthew gives us hints to 3 important biblical principles.” God extends His grace beyond the chosen people of Israel and brings Gentile into His covenant. Matthew 28:18-20 - And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in[a] the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” Did Christ die for all or for only the elect? God over comes the effects of sin and shame as He works out His purposes. Hebrews 2:17 - Therefore He had to be made like His brothers in every respect, so that He might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. Hebrews 4:15-16 - For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. We often hear people say, “You have no idea what I'm going through”. Is there anything that we can experience that Christ cannot comfort us with? God keeps His promises in ways we could never anticipate. Psalm 139:11-12 - If I say, “Surely the darkness shall cover me, and the light about me be night,” even the darkness is not dark to you; the night is bright as the day, for darkness is as light with you. Who is like the Lord our God? Strong to save faithful in love My debt is paid, and the victory won The Lord is my salvation. Glory be to God, the Father Glory be to God, the Son Glory be to God, the Spirit The Lord is our Salvation. Christmas is a time of new beginnings. God is sovereign. The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. - 1 Timothy 1:15 --- Send in a voice message: https://podcasters.spotify.com/pod/show/biblebulldog/message

Disagree, agree, or have a question: Contact us through the contact page on our website; http://www.biblebulldog.com Dr Ferguson begins his introduction by saying “time is relative”. This is a phrase that we hear often, what does it mean and how does it apply to Christmas? He also mentions a verse from Charles Wesley's hymn, Hark the Herald Angels Sing: “Late in time behold Him come, Offspring of the Virgin's womb.”. Late in time, did Jesus come late? Dr Ferguson spends time looking at Matthew's account of the birth of Jesus. We join him in reflecting on the prologue to the greatest story of all - the story of Jesus Christ. 1.In the Beginning - Matthew 1:1-17 “The first words of a book are important.” Why is this true? “The opening section of Matthew isn't exactly an attention-grabber for most of us.” It was for the 1st century Jew, why so? “Literally they read, “Book of the genesis of Jesus Christ, son of David, Son of God”. How is the birth of Jesus a new beginning? Each of the four gospels—Matthew, Mark, Luke, and John—paints a unique portrait of Jesus. They show us the same Jesus but portray Him from different perspectives. “Matthew's Gospel has sometimes been described as ‘The Gospel of the Kingdom'”. Why is it described that way, and what Kingdom is it describing? Matthew 28:18-20 - “And Jesus came and said to them, “All authority in heaven and on earth has been given to Me. 19 Go therefore and make disciples of all nations, baptizing them in[a] the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” Is Jesus ruling now, or is will He rule after He returns? The list of names are important because of the 3 ways in which Matthew describes Jesus. Jesus is the Christ (1:1, 16, 17, 18). Genesis 3:15 - I will put enmity between you and the woman, and between your offspring and her offspring; He shall bruise your head, and you shall bruise His heel.” Jesus is the son of David (1:1). 2 Samuel 7:12-13 Jesus is the son of Abraham (1:1). Genesis 12:1-3 - 2.“The Hopes and Fears of All the Years”. “Matthew is cramming almost 2000 years of Bible history into 16 verses and 42 generations are listed.” Matthew divides the names into 3 groups of 14 generations each: Abraham to David, David to the Babylonian exile, and from the exile to Christ. We see 14 three times, is Matthew trying to tell us something? There were times in Israel's history when God seemed to have forgotten His promises. What application can modern day Christian's get from this? “Matthew is painting on the large canvas of history a picture of God's sovereignty and faithfulness.” Do you think most Christians believe in God's sovereignty? Why is it important? 3.Cherchez la Femme? (Look for the woman). “When it comes to the genealogy of Jesus, look for the woman is good advice.” Some women may feel slighted by Christianity. Would you explain why they shouldn't be? Tamar (1:3) She gave birth to the twin sons of her father-in-law, Judah. (Genesis 38) Rahab (1:5) She was a Jericho prostitute. ((Joshua 2) Ruth ((1:5) She was a Moabite. (Moabites were barred from the congregation of Israel Deut. 23:3) The wife of Uriah the Hittite (1:6 Bathsheba) She committed adultery with David. What do these women have in common? “Matthew gives us hints to 3 important biblical principles.” God extends His grace beyond the chosen people of Israel and brings Gentile into His covenant. Matthew 28:18-20 Did Christ die for all or for only the elect? God over comes the effects of sin and shame as He works out His purposes. Hebrews 2:17 Hebrews 4:15-16 We often hear people say, “You have no idea what I'm going through”. Is there anything that we can experience that Christ cannot comfort us with? God keeps His promises in ways we could never anticipate. Christmas is a time of new beginnings. God is sovereign. t. - 1 Timothy 1:15 --- Send in a voice message: https://podcasters.spotify.com/pod/show/biblebulldog/message

Introduction      For thirty three chapters, Moses has been speaking to his people, Israel, and informing them about their special God who is unique (Deut 4:35, 39; Isa 45:5-6), His love for them (Deut 7:7-9; 10:15-19), their liberation from slavery (Deut 5:6; 15:15), God's calling them into a special relationship with Him (Lev 11:45), and His directives that would set them above the nations of the world and bring His blessing if they obey (Deut 11:26-28; 30:15-20). Those who love Him will follow His directives (Deut 6:4-9). In this chapter, the voice of Moses falls silent, as God calls His servant home. According to Daniel Block: "By this point in the drama, Moses has done all he could do to set his house in order. He has commissioned a successor (Deut 31:1-8, 23), provided a written transcript of his farewell pastoral sermons and arranged for the regular reading of this Torah in the future (Deut 31:9-13, 24-29), taught the people a national anthem (Deut 31:14-22, 30; 32:47), and pronounced his benediction on the tribes (Deut 33:1-29). All that remains is the report of his death and the people's response to his passing."[1] Text      In this closing section, we observe Moses ascending Mount Nebo, where he will see the land of Canaan from a distance. We read, “Now Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho. And the LORD showed him all the land, Gilead as far as Dan, 2 and all Naphtali and the land of Ephraim and Manasseh, and all the land of Judah as far as the western sea, 3 and the Negev and the plain in the valley of Jericho, the city of palm trees, as far as Zoar” (Deut 34:1-3).      Having walked the earth for 120 years, Moses was about to take his final journey, a walk from which he would not return, for he would soon die. And, as Moses ascended the mountain, he would have been able to look over his shoulder and see the Israelites' camp below. Moses' destination was “the top of Pisgah, which is opposite Jericho” (Deut 34:1b). And once on top of the mountain, “the LORD showed him all the land” of Canaan (Deut 34:1c). The words showed him translates the Hebrew verb רָאָה raah, which, in the hiphil form, means “to let someone see something, to show someone.”[2] Here we observe God's permissive will, as He allowed Moses to see the land of Canaan, which He had promised to His people, Israel. Moses visually surveyed the land in a counter clockwise manner from north to south.      Having observed all the land, “Then the LORD said to him, ‘This is the land which I swore to Abraham, Isaac, and Jacob, saying, ‘I will give it to your descendants'; I have let you see it with your eyes, but you shall not go over there'” (Deut 34:4). The land Moses saw was the very land God promised to Abraham (Gen 13:15; 17:8), Isaac (Gen 26:3), Jacob (Gen 28:13), and to their descendants as an everlasting possession (Gen 15:18; 24:7; Deut 1:8). Here we observe God's active will, in which He, by His sovereign choice and omnipotent power, gives to His people. Though Israel would get to enter the land, God reminded Moses that he was not going to let him enter it, saying, “you shall not go over there” (Deut 34:4b; cf., Deut 3:27; 32:52). Though Moses would not set foot on the land, he would leave the world stage knowing he'd been employed by the Lord to get His people there. Moses' Epitaph      What follows in the closing verses of the book of Deuteronomy was written by someone other than Moses, perhaps Joshua, to inform us about the details of Moses' death. We are told, “So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD” (Deut 34:5). Moses was faithful to the end of his life. Even though Moses was under divine discipline and would not enter the land, he is still described as the “servant of the LORD” ( עֶֽבֶד־יְהוָ֛ה- ebed Yahweh), an honorable title held by others who submitted themselves to God and walked with Him (Josh 24:29; 2 Sam 3:18; Job 1:8; Isa 20:3). This title was formalized in the name Obadiah, which means servant of Yahweh. God had been with Moses throughout his ministry, and others saw the Lord was with him. Though Moses would die alone, away from others, he was not alone, for God was with Him to the end, to accompany His servant as he left this earth and entered heaven.      After Moses died, the Lord took his limp, lifeless body, “And He buried him in the valley in the land of Moab, opposite Beth-peor; but no man knows his burial place to this day” (Deut 34:6). That God personally attended to the burial of Moses speaks of an intimacy and tenderness the Lord had for His prophet. God took Moses' body from the mountain top and brought it down into “the valley in the land of Moab.” There are some things God does not want us to know (Deut 29:29), that He keeps hidden from us for His own reasons, and the burial place of Moses is one of them. This is one of the mysteries of the Bible. But why hide Moses' body? The text does not say. It's possible that God knew the idolatrous hearts of the Israelites and that they would venerate Moses' grave as a holy place in itself. According to Charles Swindoll, “Moses is the only person in the Bible whom God personally buried. Did you know that? And then the Lord hid the tomb. Why did He do that? Because that grave would have become a second Mecca. They would still be beating a path up Nebo to this day, building shrines, selling popcorn and peanuts, offering all sorts of rides, maybe running a tram up there, with big banners announcing, ‘Moses' burial place!'”[3]      To add to the mystery around Moses' death, Jude wrote about “Michael the archangel” who “disputed with the devil and argued about the body of Moses” (Jude 1:9a). Apparently Michael, the archangel, was somehow involved in Moses' burial, and had a dispute with Satan over the body. Why Satan would want the body of Moses is not known, as Jude does not elaborate on the details. It's possible Satan wanted to use Moses' body for idolatrous purposes. Whatever the reason, God would not permit Satan to have his way. Here we observe God's overruling will.      We know that Moses' spirit, at his death, went into the presence of the Lord, and later appeared with Elijah at the Mount of Transfiguration (Matt 17:1-3). Matthew wrote about the event, saying, “Jesus took with Him Peter and James and John his brother, and led them up on a high mountain by themselves” (Matt 17:1). And while they were on the mountain, Jesus “was transfigured before them; and His face shone like the sun, and His garments became as white as light” (Matt 17:2). And during the time of Jesus' glorification, Matthew tells us, “And behold, Moses and Elijah appeared to them, talking with Him” (Matt 17:3). Though Moses' body was still in a grave, his spirit was alive and well, and here, along with the spirit of Elijah, was interacting with Jesus. Warren Wiersbe informs us, “Moses did arrive in the Holy Land centuries later when he and Elijah joined Jesus in glory on the Mount of Transfiguration (Matt 17:1–3; Luke 9:28–31).”[4]      The writer informs us that Moses did not die because of old age or infirmity, as he states, “Although Moses was one hundred and twenty years old when he died, his eye was not dim, nor his vigor abated” (Deut 34:7). Moses died because God put him to death. Within God's divine plan, it was simply Moses' time to die, so the Lord ended his life and brought his servant home. This occurred, in part, because it was God's time to bring Israel into the land of Canaan, which the Lord had told Moses he would not see because of his disobedience in the wilderness (Num 20:1-12).      Though Moses had died, God and His Word remained, and the people had all they needed for a life of success if they would follow Yahweh. Sadly, the book of Judges shows they did not stay true to the Lord, and even Moses' grandson, “Jonathan, the son of Gershom, the son of Moses” (Judg 18:30; cf., Ex 2:21-22), would later turn away from the Lord and lead the people into idolatry (Judg 18:30-31). In this way, Jonathan was acting more like Aaron, his great uncle, than his grandfather, Moses, for Aaron had led the people into idolatry and the worship of the golden calf (Ex 32:1-6).      And after Moses' death and burial, we're told, “So the sons of Israel wept for Moses in the plains of Moab thirty days; then the days of weeping and mourning for Moses came to an end” (Deut 34:8). The people of Israel—at least the second generation since the exodus—loved Moses and mourned his passing. They also mourned Aaron for thirty days as well (Num 20:29), which was longer than the customary seven days (cf., Gen 50:10).      Switching focus to Joshua, the writer states, “Now Joshua the son of Nun was filled with the spirit of wisdom, for Moses had laid his hands on him; and the sons of Israel listened to him and did as the LORD had commanded Moses” (Deut 34:9). To have “the spirit of wisdom” meant Joshua had been divinely enabled to take up the leadership role and move forward, as God intended. Fortunately, the Israelites listened to Joshua and followed his directives. In this way, they “did as the LORD had commanded Moses” (Deut 34:9b).      In closing out this book, we're told, “Since that time no prophet has risen in Israel like Moses, whom the LORD knew face to face, 11 for all the signs and wonders which the LORD sent him to perform in the land of Egypt against Pharaoh, all his servants, and all his land, 12 and for all the mighty power and for all the great terror which Moses performed in the sight of all Israel” (Deut 34:10-12). As a prophet, Moses was in a class by himself because: 1) the Lord knew Moses face to face, 2) Moses had performed miraculous signs and wonders in Egypt, 3) the mighty power God worked through Moses in the sight of all Israel. According to Peter Craigie, “Moses was a prophet, but in his epitaph it is not his knowledge of God that is stressed, but rather the Lord's knowledge of him. God had sought him out and appointed him to a particular task; over the years, the relationship had become intimate, so that to those Israelites who knew Moses, it was evident that his highest communion was with God.”[5]Warren Wiersbe adds, “Moses was faithful to walk with God, and he spoke to God as a man speaks to his friend (Ex 33:11; Num 12:7–8). The secret of his life wasn't his own abilities—he claimed he had none—or even his education in Egypt (Acts 7:22), but his humble walk with the Lord. He spent time with God, he listened to God's Word, and he followed God's orders.”[6] And Daniel Block notes: "The account of the death and burial of Moses on the mountain forces the reader to ask, “Now what?” The answer lies in the recognition that in the end, Israel's fate is not in the hands of Moses. He is not the one who actually brought them out of Egypt and sustained them through the desert wanderings, and he will not complete the mission by delivering the Promised Land into their hands. The rest of the Scriptures are commentary not only on how Israel responded, but also on the fidelity of Yahweh, who will complete the present mission without Moses and who will patiently work with his people. Moses has merely been his mouthpiece, the interpreter of his great and gracious revelatory acts, whose aim was always to point his people to Yahweh their Redeemer."[7] Summary      In this closing section, we observe a brief account of Moses' death and burial. Unlike other rulers throughout history, who have erected great memorials to themselves that others might remember them, Moses' death is simple and without a monument. Moses was not concerned that people remember him, but that they remember the Lord, learn His Word, and follow His directives. Moses is remembered as God's servant who was faithful to carry out his mission (Heb 3:5). Present Application      From Genesis to Revelation, God governs the lives of people and nations. People exist because God gives them life. David wrote, “Know that the LORD Himself is God; it is He who has made us, and not we ourselves” (Ps. 100:3). And God determines the duration of each person's life, having final control over the day and cause of their death. The Lord states, “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 Job said, “Like a flower he comes forth and withers. He also flees like a shadow and does not remain” (Job 14:2). And Hannah, in her stately prayer says, “The LORD kills and makes alive; He brings down to Sheol and raises up” (1 Sam 2:6).  People live and die as God decides, “for in Him we live and move and exist” (Acts 17:28).      Furthermore, God controls the exact days of our life. David wrote, “in Your book were all written the days that were ordained for me, when as yet there was not one of them” (Ps. 139:16). The writer of Hebrews states, “it is appointed for men to die once and after this comes judgment” (Heb 9:27). The word appointed translates the Greek verb ἀπόκειμαι apokeimai, which means “it is certain, is destined.”[8] Apart from Enoch (Gen 5:24), Elijah (2 Ki 2:11), and the rapture generation (1 Cor 15:51-52; 1 Th 4:13-18), all humanity will face death. God brings His children to heaven by numerous means, and sometimes uses sickness, as He'd done with Elisha, who “became sick with the sickness of which he was to die” (2 Ki 13:14a). And we know that “Precious in the sight of the LORD is the death of His godly ones” (Psa 116:15). For believers who die, we are instantly transported into the presence of the Lord, for “to be absent from the body” means we are instantly “at home with the Lord” (2 Cor 5:8; cf., Phil 1:21-23). Our last breath here is followed by our first breath in heaven. And though the departing of a loved one leaves us with the sorrow of loss, we realize this is temporary, as we will see them again. David, who lost his son, said “I will go to him, but he will not return to me” (2 Sa 12:23). This is our hope as well, for we, as Christians, know our loved ones are in heaven, and that at a future time we will be reunited with them forever (1 Th 4:13-17). At the time of the rapture of the church, “the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord” (1 Th 4:16-17). For this reason, Paul said, “Therefore comfort one another with these words” (1 Th 4:18).      There is wisdom in thinking about death and the afterlife. David wrote, “For He Himself knows our frame; He is mindful that we are but dust. As for man, his days are like grass; as a flower of the field, so he flourishes. When the wind has passed over it, it is no more, and its place acknowledges it no longer” (Psa 103:14-16). And in another place he said, “LORD, make me to know my end and what is the extent of my days; let me know how transient I am” (Psa 39:4). And Moses said to the Lord, “Teach us to number our days, that we may present to You a heart of wisdom” (Psa 90:12). Wisdom is found in the one who contemplates the Lord, the brevity of life, and the eternal resting place of heaven. Solomon wrote, “It is better to go to a house of mourning than to go to a house of feasting, because that is the end of every man, and the living takes it to heart” (Eccl 7:2). But in all this, we must not forget to live, nor to realize that what we do in time touches things eternal, for one life will soon be past, and only what's done for Christ will last. So live, and live well, and above all, live for the Lord. There's no better life than the one lived in daily fellowship with God, learning and living His Word, and this we will do until the end of our days. Charles Swindoll notes: "When you're planning on retirement, don't plan on checking out with people or with God's Word. If you do, you'll be moving away from that which is eternal, and that's the wrong direction, my friend. So stay in touch. Give until you don't have anything else to give, and then tap into God's reservoirs and give some more. This is what lengthens the meaning and purpose—and sometimes the years—of life."[9]     [1] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 806. [2] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1161. [3] Charles R. Swindoll, Moses: A Man of Selfless Dedication (Nashville, Tenn., Thomas Nelson Publishers, 2009), 346. [4] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 197. [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), 406. [6] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series, 198. [7] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 815. [8] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 113. [9] Charles R. Swindoll, Moses: A Man of Selfless Dedication, 348.

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      As God's chosen leader for Israel, Moses had provided everything the people needed for a life of success and prosperity (Deut 11:26-28; 30:15-18). However, in this pericope, the Lord informs Moses and Joshua that after Moses dies and Joshua leads the nation into Canaan, the people will abandon the Lord and pursue idols to their own harm. And this will happen after the Lord demonstrates His goodness to them and blesses them greatly. This shows that godly leadership does not guarantee others will follow. Nevertheless, God's leadership must maintain faithfulness to their appointed task, even when they know those they lead will fail to live by the virtues they are taught. This requires commitment and integrity before the Lord. Text      This new section opens with Moses' death being mentioned and the appointment of Joshua as his successor. The text reads, “Then the LORD said to Moses, ‘Behold, the time for you to die is near; call Joshua, and present yourselves at the tent of meeting, that I may commission him.' So Moses and Joshua went and presented themselves at the tent of meeting. 15 The LORD appeared in the tent in a pillar of cloud, and the pillar of cloud stood at the doorway of the tent” (Deut 31:14-15). The “tent of meeting” was a special place located outside the camp where Moses would meet with God for instruction and direction (Ex 33:7-11; Num 11:16, 12:4). The “pillar of cloud” was the visible presence of God for Israel during this time (Ex 13:21-22). Whereas Moses had previously commissioned Joshua publicly as his successor (Deut 31:7-8), here the meeting was private, with only Moses and Joshua presenting themselves to the Lord. In what follows, the Lord speaks first to Moses (Deut 31:16-21), and then to Joshua (Deut 31:23).      The text reads, “The LORD said to Moses, ‘Behold, you are about to lie down with your fathers; and this people will arise and play the harlot with the strange gods of the land, into the midst of which they are going, and will forsake Me and break My covenant which I have made with them'” (Deut 31:16). The Lord revealed to Moses that after his death, the people of Israel would begin the journey of apostasy in which they would turn away from the Lord and worship idols. In this way, they would break their covenant promise to the Lord and turn away from Him (cf., Judg 2:17). This must have been sad news to Moses, who had spent his years as a faithful and godly leader who instructed and encouraged his people to know the Lord and walk with Him (Deut 11:26-28; 28:1; 30:15-16). The Lord continued to inform Moses, saying: "Then My anger will be kindled against them in that day, and I will forsake them and hide My face from them, and they will be consumed, and many evils and troubles will come upon them; so that they will say in that day, ‘Is it not because our God is not among us that these evils have come upon us?' 18 But I will surely hide My face in that day because of all the evil which they will do, for they will turn to other gods." (Deut 31:17-18)      Because Israel would act wickedly by turning from the Lord and worshipping idols, He would execute the curses of the covenant (Deut 28:15-68). His people would incorrectly think their problems came upon them because God had abandoned them, saying, “Is it not because our God is not among us that these evils have come upon us?” (Deut 31:17b). It's true the nation would experience great suffering, but not because God had failed, but because they had. The Lord declared, “I will surely hide My face in that day because of all the evil which they will do, for they will turn to other gods” (Deut 31:18). Earl Radmacher correctly notes, “The principal reason for God's judgment on His people was their continual idolatry. They abandoned His grace and willingly embraced the evil religious practices of the Canaanites.”[1]When God hides His face, it is the opposite of blessing, in which He causes His face to shine upon them for their good (Num 6:24-26).      In order for Israel to correctly assess their circumstances from the divine perspective, the Lord instructed Moses and Joshua to write a song and to teach it to Israel. The Lord said, “Now therefore, write this song for yourselves, and teach it to the sons of Israel; put it on their lips, so that this song may be a witness for Me against the sons of Israel” (Deut 31:19). Here, the directive was for Moses and Joshua to write the song together. The song itself is recorded in Deuteronomy 32:1-43. The phrase, “put it on their lips” means, “have them recite it” (CSB), which denotes memorizing it in order to be able to recall it from memory. The Lord gives the reason, saying, “For when I bring them into the land flowing with milk and honey, which I swore to their fathers, and they have eaten and are satisfied and become prosperous, then they will turn to other gods and serve them, and spurn Me and break My covenant” (Deut 31:20). Earl Kalland notes: “Teach it to the Israelites and have them sing it” (Deut 31:19) implies sufficient repetition to fix it in the minds of the people. Only then would they be able to sing it, and only then would it be a witness to the Lord's admonition, not only to those of that generation, but to their descendants who will not have forgotten it (Deut 31:21). The song was to be taught nationally from generation to generation.[2]      Unfortunately, the people who welcomed the Lord's prosperity, would develop a sense of independence, and because the human heart is corrupt, they would turn away from the Lord and pursue idols to their own harm. There is wisdom in the prayer of Agur, who asked the Lord, “Two things I asked of You, do not refuse me before I die: Keep deception and lies far from me, give me neither poverty nor riches; feed me with the food that is my portion, that I not be full and deny You and say, ‘Who is the LORD?' Or that I not be in want and steal, and profane the name of my God” (Prov 30:7-9).      The Lord continued to inform Moses and Joshua, saying, “Then it shall come about, when many evils and troubles have come upon them, that this song will testify before them as a witness (for it shall not be forgotten from the lips of their descendants); for I know their intent which they are developing today, before I have brought them into the land which I swore” (Deut 31:21). God knew the hearts of His people were corrupt and that they would turn away from Him after they'd enter the land of Canaan and experienced His blessings. Peter Craigie states: "The words that the Lord addresses to Moses on the eve of his death must have caused great sadness in the aging leader. The substance of his long address to the Israelites had been faithfulness to God and a warning against the dangers of resorting to foreign gods and their cults. But now, about to die, Moses is told that this people will rise up and consort with gods foreign to the land. The words of God are not primarily prophetic; they portray rather divine insight into the basic character of the people and their constant tendency to unfaithfulness."[3]      As God's faithful leader, “Moses wrote this song the same day, and taught it to the sons of Israel” (Deut 31:22). God's call for His leaders to be faithful must be obeyed, even when they know those they lead tend toward corruption and will fall away and pursue evil the first chance they get. Godly leaders are responsible to the Lord, to be faithful to Him, to maintain godly output, even when those under their care are defiant. This is true for national leaders, pastors, business leaders, teachers, parents, etc.      After giving Moses specific instructions, the Lord commissioned Joshua the son of Nun, saying, “Be strong and courageous, for you shall bring the sons of Israel into the land which I swore to them, and I will be with you” (Deut 31:23). Even knowing the future failure of His people, the Lord commissioned Joshua to be Moses' successor and to lead the people into righteousness. Failure among the people was not for want of direction and provision by the Lord. No doubt, after Moses' death, Joshua would feel the burden of leadership. His only consolation was that God was with him, to strengthen and guide him along the way, and that his duty was to be faithful to the Lord. According to Peter Craigie, “Of the forms of loneliness that a man can experience, there are few so bleak as the loneliness of leadership. But Joshua assumed his lonely role with an assurance of companionship and strength. God's presence with him would be sufficient to enable him to meet boldly every obstacle that the future could bring.”[4]      Next, we learn, “It came about, when Moses finished writing the words of this law in a book until they were complete, 25 that Moses commanded the Levites who carried the ark of the covenant of the LORD, saying, 26 ‘Take this book of the law and place it beside the ark of the covenant of the LORD your God, that it may remain there as a witness against you'” (Deut 31:24-26). Here, again, we have a clear statement concerning Mosaic authorship of the book of Deuteronomy (cf., Deut 31:9). Moses gave the book of the Law to the Levites who were to carry it along with the ark of the covenant. Having this written record served a purpose, “that it may remain there as a witness against you” (Deut 31:26b). Truth is objective, and God's judgments are based on fixed standards of righteousness. Moses then spoke to the people, saying: "For I know your rebellion and your stubbornness; behold, while I am still alive with you today, you have been rebellious against the LORD; how much more, then, after my death? 28 Assemble to me all the elders of your tribes and your officers, that I may speak these words in their hearing and call the heavens and the earth to witness against them. 29 For I know that after my death you will act corruptly and turn from the way which I have commanded you; and evil will befall you in the latter days, for you will do that which is evil in the sight of the LORD, provoking Him to anger with the work of your hands." (Deut 31:27-29)      Later, near the end of Joshua's life, he encouraged the people to adhere to the Law of Moses so that they might know success and blessing (Josh 23:6-11), with a warning of judgment if they disobeyed (Josh 23:12-16; 24:20-24). Though Israel's journey of apostasy would begin with the death of Moses, it would gain full steam after the death of Joshua. Historically, we know Israel failed to drive out the Canaanites as God directed (Judg 1:21; 28-33). And because of their disobedience to drive them out, Israel was negatively influenced by the Canaanites who corrupted their values, and they repeatedly did evil in the sight of the Lord by worshipping idols (Judg 2:11; 3:7, 12; 4:1; 6:1; 10:6; 13:1). Sadly, each successive generation got worse and worse (Judg 2:19). And each time Israel fell into idolatry,  God gave them into the hands of their enemies to punish them (Judg 3:8, 12; 4:2; 6:1; 10:6-7; 13:1). But when they cried out to the Lord, He graciously delivered them (Judg 3:9, 15; 4:3; 6:6; 10:12), and for a while they experienced peace. The cycle of sin, suffering, prayer, salvation, and a period of peace was repeated six times in the book of Judges over a period of approximately 350 years.      In anticipation of the next chapter, we read, “Then Moses spoke in the hearing of all the assembly of Israel the words of this song, until they were complete” (Deut 31:30). As God's faithful servant, Moses wrote the song as he'd been directed by the Lord. Present Application      In this chapter we have a glimpse into some of the issues related to godly leadership. When called to lead others according to God's values, it's important to know there will be times when those under our care will not follow us into God's will, but will turn away from the Lord, and this to their own harm and the harm of others. Furthermore, ministry to the Lord can be marked by great hardship; however, integrity demands that we stay the course, no matter the difficulty of our situations. Below are a few examples of godly leaders whose leadership was rejected by others.      In Scripture, we learn Noah was faithful to the Lord and preached His Word for one hundred and twenty years with very minimal results (2 Pet 2:5), and God's judgment fell upon the world in a global deluge, with the result that only “eight persons were brought safely through the water” (1 Pet 3:20). The prophet Samuel was faithful to the Lord and tried to dissuade his generation from rejecting the Lord as their King, as they'd requested a human king in order that they might be like the other nations (1 Sam 8:4-17). But they rejected Samuel's leadership, and “the people refused to listen to the voice of Samuel, and they said, ‘No, but there shall be a king over us, that we also may be like all the nations'” (1Sa 8:19-20a). God gave them Saul, a king after their own hearts, and the nation suffered.      Perhaps one of the most frustrating ministries found in Scripture is that of the prophet Isaiah. The prophet had heard the Lord's calling to ministry and accepted it wholeheartedly (Isa 6:8). Isaiah knew his generation needed to hear the Lord's Word, and perhaps hoped they'd respond in humility as he'd just responded to the Lord's vision in the temple (Isa 6:1-7). God informed Isaiah that his ministry would be met with negative volition. When God's people turned away from Him, choosing a path of darkness and closing their ears to His Word, He added to their blindness and deafness as a form of judgment (Isa 6:9-10). Isaiah's ministry to his people would result in a further hardening of their hearts. Hearing this difficult news, Isaiah asked, “Lord, how long?” (Isa 6:11a). The answer came from the Lord, “Until cities are devastated and without inhabitant, houses are without people and the land is utterly desolate, the LORD has removed men far away, and the forsaken places are many in the midst of the land” (Isa 6:11b-12). But God, in His sovereignty and grace, would preserve a remnant of His people alive (Isa 6:13). According to Earl Radmacher, “The more the prophet would proclaim the word of God, the less response he would get from the people. This was a call to a discouraging ministry. In truth, the call of God is for faithfulness to Him, to His Word, and to the call itself.”[5] Warren Wiersbe offers a similar statement, saying, “God does not deliberately make sinners blind, deaf, and hard-hearted; but the more that people resist God's truth, the less able they are to receive God's truth. But the servant is to proclaim the Word no matter how people respond, for the test of ministry is not outward success but faithfulness to the Lord.”[6]      Jeremiah is another example of a godly servant who faithfully preached God's Word for twenty-three years, but his generation would not listen. Jeremiah said, “these twenty-three years the word of the LORD has come to me, and I have spoken to you again and again, but you have not listened” (Jer 25:3). The result was that Judah was destroyed by the Babylonians and went into captivity in 586 B.C. Biblically, we know God is gracious, compassionate, and slow to anger (Neh 9:17; Psa 86:15; 103:8); however, His gentle qualities do not last forever, and when people persist in their sin and there is no hope of them turning to Him, His judgment falls (Psa 9:7-8; 96:13; Acts 17:31).      Of course, there's no greater display of leadership than our Lord Jesus, Who spoke perfect truth all the time and called others to trust in Him and to follow Him. Jesus repeatedly offered His kingdom to the nation (Matt 4:19; 10:7); yet, the majority of those who heard His message rejected Him (Matt 12:24; John 3:19; 12:37), and He pronounced judgment upon that generation (Matt 23:37-39). The result was that Jerusalem was destroyed in A.D. 70 when the Romans attacked the city and destroyed the temple.      As God's people, we control the output of our message, but never the outcome. What the recipients do with God's Word is between them and the Lord. As God's children, we are to be faithful to learn His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2), communicate it in love to others (Eph 4:15), and then let it do its work in the hearts of those who hear (Isa 55:10-11). However, we realize this will result in mixed outcomes, depending on the hearts of others. Charles Spurgeon said, “The same sun that softens wax also hardens clay.” By this he meant that God's Word, which gives light like the sun, has different effects depending on the material exposed to it. The reality is that some hearts are positive to God (wax) and these grow soft when exposed to the light of His Word, but other hearts are negative to God (clay) and exposure to His Word only makes them harder. As God's people, we are only responsible for our output of lifestyle and message, not the outcome of results. God measures our success by our willingness to submit to Him and our faithfulness to walk with Him moment by moment, learning His Word and doing His will. We want to be among those whom Jesus says, “Well done, good and faithful slave” (Matt 25:21a).   [1] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 266. [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), 195. [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), 372. [4] Ibid., 373. [5] Earl D. Radmacher, et al., Nelson's New Illustrated Bible Commentary, 814. [6] Warren W. Wiersbe, Be Comforted, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 30.

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.

     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.

2022/05/08 - The King of Israel (Deut. 17:14-20) - Pastor Michael Chung by Indelible Grace Church

     In our current section on case laws (Deut 19:1—26:19), we are considering how the nation of ancient Israel was to practice righteous living after they entered the land of Canaan (Deut 16:20), how righteousness was measured by conformity to God's laws (Deut 6:24-25), and obedience would result in the Lord's blessings (Deut 11:26-28). In this pericope, Moses provides laws pertaining to sexual morality in marriage and society.      Moses opens this section by addressing sexual purity before marriage, saying, “If any man takes a wife and goes in to her and then turns against her, 14 and charges her with shameful deeds and publicly defames her, and says, ‘I took this woman, but when I came near her, I did not find her a virgin…'” (Deut 22:13-14). In this scenario, a man takes a wife and has sexual intercourse with her, but afterwards becomes hostile toward her, charging her with marriage disloyalty. The phrase turns against her translates the Hebrew verb שָׂנֵא sane, which means, to hate. The word “expresses an emotional attitude toward persons and things which are opposed, detested, despised and with which one wishes to have no contact or relationship. It is therefore the opposite of love. Whereas love draws and unites, hate separates and keeps distant.”[1] A wife's virginity prior to marriage was critical, as it guaranteed their child was actually the result of the marital union and not belonging to another man. An illegitimate child would impact the inheritance rights, especially if the child was the firstborn son and given a double portion of property. The charge in this section—if true—was a serious matter that would damage the wife's reputation within the community, perhaps making her ineligible for future marriage. Earl Radmacher adds, "The indisputable legitimacy of children was vital to ancient society and inheritance rights. Joseph's actions when he learned of Mary's pregnancy can be explained by these laws (Matt 1:18-25). Because of Joseph's love for Mary, he did not want to make a public accusation. At the same time, he was not prepared to marry a woman who he thought had been immoral."[2]      Because such a charge might come against a newlywed wife, the recourse for defense was, “then the girl's father and her mother shall take and bring out the evidence of the girl's virginity to the elders of the city at the gate” (Deut 22:15). It should be remembered that engagement was equal to marriage in ancient Israel. God's ideal for the family was to have a strong sense of corporate identity, responsibility, and protection. Because marriages were commonly arranged by the parents, it fell to the parents to defend their daughter's reputation by producing evidence of her virginity. The charge by the husband was not only an attack on the integrity of his new wife, but also on the parents who presented her as a virgin. The parents would present evidence of her virginity to the elders at the city gate, which was where court was held and legal matters handled.      Moses continued, saying, “The girl's father shall say to the elders, ‘I gave my daughter to this man for a wife, but he turned against her; 17 and behold, he has charged her with shameful deeds, saying, ‘I did not find your daughter a virgin.' But this is the evidence of my daughter's virginity.' And they shall spread the garment before the elders of the city” (Deut 22:16-17). After the wedding night, it was common that the parents would collect the bed sheets, as they would provide evidence of the daughter's virginity, in case a legal charge of infidelity was ever brought against her. And the girl's father, who was to the protector of the home, was to take the lead in defending her. Victor Matthews writes, “The integrity of the woman's household was based on her being able to show proof of her virginity. The physical evidence demanded in this case could be either the sheets from the initial consummation (bloodied by the breaking of the hymen) or possibly rags used during the woman's last menstrual period, showing that she was not pregnant prior to the marriage.”[3] Here was a case where evidence other than eyewitnesses was sufficient to prove innocence.      If the material evidence was accepted by the city elders, then “the elders of that city shall take the man and chastise him, 19 and they shall fine him a hundred shekels of silver and give it to the girl's father, because he publicly defamed a virgin of Israel. And she shall remain his wife; he cannot divorce her all his days” (Deut 22:18-19). The elders would chastise the man, which included a public flogging, and fining him a hundred shekels of silver. In ancient Israel, ten shekels of silver was equal to an annual wage; therefore, his fine would have been 10 years wages. Furthermore, the man was forced to stay married to the girl for the rest of his life. Concerning no divorce, Charles Clough states, “If you look at the marital rules, that doesn't mean necessarily that she has to live with him; what it means is that he is economically responsible for her for the rest of his life. Not only that, but if she's pregnant and has a boy, that boy, if it's a first born, takes the inheritance of the entire family.”[4]      However, Moses switches the guilt, saying, “But if this charge is true, that the girl was not found a virgin, 21 then they shall bring out the girl to the doorway of her father's house, and the men of her city shall stone her to death because she has committed an act of folly in Israel by playing the harlot in her father's house; thus, you shall purge the evil from among you” (Deut 22:20-21). Here, the guilt falls upon the girl because of her marital disloyalty. And because the consequence was capital punishment, one assumes Moses' previous law applied, in which he said, “no person shall be put to death on the testimony of one witness” (Num 35:30b). Capital punishment required two or preferably three witnesses (Deut 17:6; 19:15). If the girl was guilty and condemned to death, the assumption was that a thorough investigation was done and at least two or three witnesses were found to testify against her. Furthermore, the girl was to be executed at “the doorway of her father's house”, which shows that the parents bore some of the blame for their daughter's sinful behavior, most likely because they knew about her licentiousness and did not seek to dissuade her, or covered it up from the husband. By dealing with this sort of crime, Israel would “purge the evil from among you” (Deut 22:21b).      Concerning adultery, Moses said, “If a man is found lying with a married woman, then both of them shall die, the man who lay with the woman, and the woman; thus, you shall purge the evil from Israel” (Deut 22:22). In this case, both the man and woman were “found” in the act of adultery, which act was punishable by death in ancient Israel (Lev 20:10). The assumption is that the sexual affair was consensual, since both are sentenced to death. And, since capital punishment was prescribed, the two or three witness policy applied (Deut 17:6; 19:15). As in the previous scenarios, having sex with another man's wife was not only an attack on the institution of marriage, but also on the wife's household, as it might introduce a child that would add to the family and impact the transmission of property, especially if it brought forth a firstborn son. Daniel Block states, “Since sexual crimes are considered crimes against the fabric of the community and crimes against God, covenantal righteousness demands the purgation of the evil from the midst of Israel, which is achieved by removing the corrupting elements.”[5]      Addressing adultery again, Moses said, “If there is a girl who is a virgin engaged to a man, and another man finds her in the city and lies with her, 24 then you shall bring them both out to the gate of that city and you shall stone them to death; the girl, because she did not cry out in the city, and the man, because he has violated his neighbor's wife. Thus, you shall purge the evil from among you” (Deut 22:23-24). Here, the engaged girl is regarded as legally married, even though the marriage had not been consummated. Peter Craigie comments: "Although rape could take place in the city, the case in question is not an example of rape, for if the woman had cried out for help, help would have come. Because there was no evidence that the woman had called for help, it could be assumed that she had consented to the advances of the man. Thus, as in the case of adultery, both parties were to be executed by stoning."[6]      The consequence for both persons was death by stoning. Again, because the consequence was death, the assumption of the two or three witness policy would apply (Deut 17:6; 19:15). And the severity of punishment shows that adultery injured the community as much as the innocent spouse. Individual choices impact the community as a whole, either for righteousness or sin, for blessing or cursing (cf. Jonah 1:12).      In contrast to the previous law, Moses said, “But if in the field the man finds the girl who is engaged, and the man forces her and lies with her, then only the man who lies with her shall die” (Deut 22:25). Here, the man alone is to be put to death for raping an engaged girl. Moses further states, “But you shall do nothing to the girl; there is no sin in the girl worthy of death, for just as a man rises against his neighbor and murders him, so is this case. 27 When he found her in the field, the engaged girl cried out, but there was no one to save her” (Deut 22:26-27). In this scenario, the girl is presumed innocent because of the remote location, because if she cried out, there would be no one to hear her. Though we are not given any details, we assume either the man and girl were discovered shortly after the crime was committed, or the girl accused the man, and then some process of investigation was instigated whereby the man's guilt was determined. The man who sexually assaulted the engaged girl was to be put to death, as his crime of rape was classified as similar to murder (Deut 22:26).      Moving to another scenario, Moses said, “If a man finds a girl who is a virgin, who is not engaged, and seizes her and lies with her and they are discovered, 29 then the man who lay with her shall give to the girl's father fifty shekels of silver, and she shall become his wife because he has violated her; he cannot divorce her all his days” (Deut 22:28-29). In this situation the girl who is sexually assaulted is a virgin and not married. The fifty shekels of silver may have been the common price which a man paid to the parents of his bride-to-be (Ex 22:16-17). This would have been five years wages. Furthermore, the man who committed the crime could not divorce her all his days. As stated previously, this did not mean the girl had to live with the man, but that he was financially responsible for her all his life, which would have included caring for a child if the girl became pregnant as a result. And if the child was his first-born son, the son would, by law, receive the double portion inheritance due him.      Lastly, Moses said, “A man shall not take his father's wife so that he will not uncover his father's skirt” (Deut 22:30). Here was a case prohibiting incest, in which a son slept with his father's wife, presumably the son's stepmother. We know Reuben committed this sin when he had sexual relations with “Bilhah his father's concubine” (Gen 35:22). We know that Absalom also committed this sin when he slept with David's concubines (2 Sam 16:22). And, there was a Christian at the church at Corinth who did the same (1 Cor 5:1). An Exception to the Rule Based on Humility and Grace      In Second Samuel, we read about a situation in which King David had an adulterous affair with Bathsheba and participated in the murder of her husband, Uriah, in order to cover it up (2 Sam 11:1-17). In the sexual affair, both David and Bathsheba consented, as David sent, and Bathsheba went (2 Sam 11:4). Afterwards, we're told Bathsheba became pregnant (2 Sam 11:5), and when David could not hide his sin (2 Sam 11:6-26), he had her husband, Uriah, killed. The divine estimation of the situation was, “the thing that David had done was evil in the sight of the LORD” (2 Sam 11:27). According to Mosaic Law, both David and Bathsheba should have been executed for their crime (Lev 20:10; Deut 22:22). However, when confronted by Nathan the prophet (2 Sam 12:1-12), David admitted his sin and said, “I have sinned against the LORD” (2 Sam 12:13a; read Psalm 51 for the longer version of David's confession). And upon his confession, the prophet Nathan said to David, “The LORD also has taken away your sin; you shall not die” (2 Sam 12:13b). Biblically, we know “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5). The assumption is that because David humbled himself before the Lord, God gave him a reduced sentence. In one of his psalms, David wrote: "The LORD is compassionate and gracious, slow to anger and abounding in lovingkindness. 9 He will not always strive with us, nor will He keep His anger forever. 10 He has not dealt with us according to our sins, nor rewarded us according to our iniquities. 11 For as high as the heavens are above the earth, so great is His lovingkindness toward those who fear Him. 12 As far as the east is from the west, so far has He removed our transgressions from us. 13 Just as a father has compassion on his children, so the LORD has compassion on those who fear Him." (Psa 103:8-13)      Here we see God's grace and government simultaneously at work; for though David was forgiven and restored to fellowship with God and permitted to serve as Israel's king, there were still consequences for his actions and the Lord dispensed judgment upon David, which also hurt other family members and lasted for years (2 Sam 12:14-18). Actions have consequences. When God's children live righteously, there is blessing that touches other persons. However, when God's children live sinfully, the Lord's discipline effects the errant child and can spill into the lives of those nearby (see Jonah 1:12). May we all understand the importance of our choices and the impact it has on the lives of others, and may we choose a life of righteousness that God's blessings might abound.   [1] “2272 שָׂנֵא,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 880. [2] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 257. [3] Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), Dt 22:13–21. [4] Charles Clough, Lecture on Deuteronomy 22; 48th lesson, 43rd minute. https://www.bibleframeworkapplied.org/other-lessons/deuteronomy/message/lesson-48-purity-of-created-distinctions-sexual-identity [5] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 525. [6] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 294–295.

     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 this pericope, Moses addresses Israel's future request for a king (Deut 17:14-15), and then specifies the requirements of that king that he may serve as the Lord's viceregent (Deut 17:16-20).      God knew subsequent generations of Israelites would desire a king after they'd entered the land of Canaan and He was favorable to the notion, albeit with restrictions. Moses wrote, “When you enter the land which the LORD your God gives you, and you possess it and live in it, and you say, ‘I will set a king over me like all the nations who are around me” (Deut 17:14). Being omniscient (Psa 139:1-4), God knew Israel would possess the land of Canaan, a land which He owned and controlled (cf. Lev 25:23; cf., Psa 24:1; 89:11). He also knew the Israelites would, in time, desire and request a human king to rule over them. The word king translates the Hebrew word מֶלֶךְ melek, and was used of Israel's leaders from 1050 to 586 B.C. Having a king was not a problem, for God had promised Abraham—the progenitor of Israel—that he would be the father of many nations, saying, “kings will come forth from you” (Gen 17:6; cf. Gen 17:16; 35:11). Later, God had narrowed the kingly line to the tribe of Judah, saying, “The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until Shiloh comes, and to him shall be the obedience of the peoples” (Gen 49:10). The problem was that Israel would desire a king in order to be “like all the nations” around them. God wanted His people to be separate, distinct, and unlike the nations of the world. He said, “I am the LORD your God, who has separated you from the peoples” (Lev 20:24b). He called them to be “a holy nation” (Ex 19:6). Daniel Block notes, “In contrast to the offices of judge (Deut 16:18–20; 17:9), priest (Deut 17:9; 18:1–8), and prophet (Deut 18:9–22), the office of king is presented as optional, subject to the desire of the people.”[1]      God would grant Israel's desire to have a king, but He set guidelines for the king, guidelines that would complement the nation's operations and not hinder it from being holy. Moses said, “you shall surely set a king over you whom the LORD your God chooses, one from among your countrymen you shall set as king over yourselves; you may not put a foreigner over yourselves who is not your countryman” (Deut 17:15). God would be the One to select their king, and He did via His prophet, as was the case when Samuel anointed Saul (1 Sam 9:15-16; 15:1), and later David (1 Sam 16:1-3, 12-13). Warren Wiersbe writes: "The king was not to be elected by the people; he was to be chosen by God. Israel's first king was Saul (1 Sam 9–10), but God never intended Saul to establish a royal dynasty in Israel. Saul was from the tribe of Benjamin, but Judah was the royal tribe (Gen 49:8–10), and the Messiah would come from Judah. Actually, Saul was given to the people to chasten them because they rejected the Lord (1 Sam 8:7), for God's greatest judgment is to give His people what they want and let them suffer for it."[2]      God knew His people well, and He knew they would be tempted to live in conformity to the pagan values of the world around them. In order to keep His people distinct from other nations, and to keep them looking to Him as their God-King, He placed prohibitions on the kings of Israel. These prohibitions included: 1) multiplying horses to strengthen the army, 2) multiplying wives for pleasure and political alliances, and, 3) greatly increasing silver and gold for financial security.      Starting with the development of the king's army, God said, “Moreover, he shall not multiply horses for himself, nor shall he cause the people to return to Egypt to multiply horses, since the LORD has said to you, ‘You shall never again return that way'” (Deut 17:16). Horses were used in military battles and pulled chariots, which were the tanks of the day. God wanted the king to look to his Lord for deliverance and not rely on military might like the pagan nations did. Egypt was a major source of horses, and God forbid His people from returning to the place where they'd been delivered from captivity.      Addressing the king's marital life, God decreed, “He shall not multiply wives for himself, or else his heart will turn away” (Deut 17:17a). Pagan kings in the ancient world multiplied wives as a means of securing political alliances with neighboring nations and also for sexual pleasure, which was the purpose of the concubine. Human relationships either help or hinder a believer's walk with God, and there was no closer relationship a king could have than with his wife. God knew if Israel's kings married women with pagan values and practices, it would only be a matter of time before they turned his heart away from Him. Wives played key roles in the lives of Israel's kings, either for good (Prov 31:10-12) or bad (1 Ki 21:25; 2 Ki 8:16-18).[3]      And concerning the king's treasury, God said, “nor shall he greatly increase silver and gold for himself” (Deut 17:17b). Having wealth is essential to the economic development of a person and nation, and there was nothing wrong with the king having wealth. This prohibition pertained to the pursuit of wealth by human means, which would prove to be a consuming passion that would turn his heart away from the Lord. David said of God, “Both riches and honor come from You, and You rule over all, and in Your hand is power and might; and it lies in Your hand to make great and to strengthen everyone” (1 Ch 29:12). God may bless His servant with riches; however, David also said, “If riches increase, do not set your heart upon them” (Psa 62:10b). Money was necessary for living, but was also unstable and could easily be lost. The rule was, “Do not weary yourself to gain wealth, cease from your consideration of it. When you set your eyes on it, it is gone. For wealth certainly makes itself wings like an eagle that flies toward the heavens” (Prov 23:4-5; cf., Prov 27:24). The Lord Jesus said, “Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions” (Luke 12:15). Wisdom is found in the one with a temperate heart (Prov 30:7-9), who is content with what the Lord provides (1 Tim 6:8), is concerned with storing up wealth in heaven (Matt 6:19-21), pursues a life of righteousness (Matt 6:33), and if blessed with wealth, uses it for godly purposes (1 Tim 6:17-19). Daniel Block states: "These prohibitions, then, address three major temptations facing ancient rulers: lust for power, lust for status, and lust for wealth. The text does not prohibit the purchase of horses, or marriage, or the accumulation of some silver and gold. The threefold repetition of “for himself” emphasizes the ban concerning the king's exploitation of his office for personal gain."[4]      How was the king to know God's will for him? He was to know it by reading the book of Deuteronomy, which enriched his thinking and guided his actions. In fact, God required the king to hand write a copy of the book of Deuteronomy, saying, “Now it shall come about when he sits on the throne of his kingdom, he shall write for himself a copy of this law on a scroll in the presence of the Levitical priests” (Deut 17:18). The king did not make laws, but received them from God, who was Israel's divine King (Psa 44:4; 74:12; Isa 43:15), as well as their Legislator and Judge (Isa 33:22). God's laws were inscripturated and could be studied and applied by the king, or any who desired to know God and live His will (Deut 6:1-3; Ezra 7:10; Neh 8:1-3; Mal 2:7). Writing out a personal copy of the law in the presence of the Levitical priests signified this as a sacred act. It's possible the Levitical priests, being present, would ensure the copy was wholly accurate. And the king was to carry it with him and read it all the days of his life as a manual for righteous living before his holy God. All of this assumes the integrity of language, in which the author's original meaning was permanently infused in the words and phrases he wrote, and that language itself served as a reliable vehicle for communication. The end result was that the reader was responsible to know what had been communicated and would be blessed or disciplined based on whether they responded to it positively or negatively. Here, the integrity and authority of the written commands was to be honored by the king who subordinated himself to his God-King.      After hand writing a copy of the Law, the king was required to keep its content flowing in the stream of his consciousness at all times. This meant he was to carry the Scriptures with him all the time and read it daily. God said, “It shall be with him and he shall read it all the days of his life, that he may learn to fear the LORD his God, by carefully observing all the words of this law and these statutes” (Deut 17:19). Again, the integrity of language is assumed as subsequent kings would have an objective standard by which to guide their thinking and actions.      The daily reading of God's Word was also intended to help keep the king humble, “that his heart may not be lifted up above his countrymen and that he may not turn aside from the commandment, to the right or the left, so that he and his sons may continue long in his kingdom in the midst of Israel” (Deut 17:20). The king, like all Israel, was under God's ultimate authority. But being the king also meant he was to serve as a spiritual leader to God's people, and this meant he was held to a higher standard, for if the king turned “aside from the commandment, to the right or the left” it meant leading others into sin. But if the king was obedient, both he and his sons would know God's blessing and the Lord would ensure their continuation in the land. Without question, the most important qualification for the king was to know God's Word and walk in it. Failure at this point would result in a prideful ruler who would, by default, be governed by the inclinations of his sinful heart and the values and practices of a fallen world that is governed by Satan and his forces.      The king who followed these directives would serve as the ideal Israelite, not relying on self or resources, but be wholly devoted to God and guided by sacred Scripture. Later, when Samuel was leading Israel, the people came to him with their concerns and asked for a king that they might be “like all the nations” around them (1 Sam 8:4-5). This displeased Samuel greatly (1 Sam 8:6). However, when he prayed about the matter, God told Samuel, “Listen to the voice of the people in regard to all that they say to you, for they have not rejected you, but they have rejected Me from being king over them” (1 Sam 8:7). The Lord also said, “Like all the deeds which they have done since the day that I brought them up from Egypt even to this day—in that they have forsaken Me and served other gods—so they are doing to you also” (1 Sam 8:8). Samuel warned them about the ways of “the king who would reign over them” and the abuses that would follow (1 Sam 8:9-18). Even with the warning of tyranny and abuses, the people requested a king (1 Sam 8:19-20), and God gave them the desires of their heart by selecting Saul, a Benjamite (1 Sam 9:1-2), who did all the harm God had warned them about.      Saul started out well, but in a short time He became disobedient to the Lord. Samuel said to Saul, “You have acted foolishly; you have not kept the commandment of the LORD your God, which He commanded you” (1 Sam 13:13a). As a consequence, God told Saul, “Now your kingdom shall not endure” (1 Sam 13:14a). Samuel informed Saul about the reason he lost his kingship, saying, “because you have not kept what the LORD commanded you” (1 Sam 13:14c). Samuel also informed Saul about his replacement, saying, “The LORD has sought out for Himself a man after His own heart, and the LORD has appointed him as ruler over His people” (1 Sa 13:14b). God selected David as Saul's replacement, and David was “a man loyal to Him” (1 Sam 13:14 CSB). Throughout his life, David sought the Lord and studied His Word (Psa 1:1-2; 25:4-5), walked with God and taught others to do the same, saying, “I will teach transgressors Your ways, and sinners will be converted to You” (Psa 51:13). David was a writer who composed 73 Psalms which instructed others in righteousness and led them in worship. And when David sinned, he handled his failures in a biblical manner by confession (Psa 32:3-5), and owning the consequences (1 Chron 21:13). Israel's kings were sometimes compared with David (1 Ki 15:1-5; 2 Ki 16:2; 18:1-3; 22:1-2; 23:3). David also instructed his son, Solomon, to know God's Word and to walk in it (1 Ki 2:1-3). Though Solomon knew God's directives for kingship, he broke all three commands as he accumulated horses from Egypt (1 Ki 4:26-28; 10:26-28), wealth by oppression (1 Ki 10:14-25; 12:4), and hundreds of wives and concubines (1 Ki 3:1; 11:1-8). Solomon had great wisdom, but he failed to apply what he knew. All believers have this capacity, which is why James said, “to one who knows the right thing to do and does not do it, to him it is sin” (Jam 4:17). Being a good leader is always about learning God's Word and doing Gods will, staying humble, staying faithful, and selflessly seeking the best interests of others.      It is true that David practiced the sin of polygamy contrary to the Law of Moses. From Scripture we know the names of eight of David's wives: 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). He had other wives and concubines that are not named, as Scripture reveals, “David took more concubines and wives from Jerusalem, after he came from Hebron” (2 Sam 5:13a). Interestingly, the Bible says nothing negative about David's practice of polygamy, and though it was a sin according to Scripture, it was apparently tolerated in David's life, perhaps because it never resulted in his wives leading him into idolatry as it did with his son, Solomon (see 1 Kings 11:1-11).[5]      In summary, the Mosaic Law placed limitations on the role of the king because of the tendency of those in power to become corrupt, because the proclivity of the human heart is bent toward self-interest rather than God's interests. However, if the king in Israel learned God's Word and followed His directives, stayed humble and faithful, he and the nation would know ongoing blessing.   [1] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 418. [2] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 118. [3] Mothers have been influencers as well, either for good (Prov 31:1) or bad (2 Chron 22:2-3). There is merit to the statement, the hand that rocks the cradle rules the world. [4] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 419. [5] Biblically, some acts of obedience are more important than others, and some acts of sin are more egregious than others. For example, Samuel, told Saul, “Behold, to obey is better than sacrifice” (1 Sam 15:22). Solomon wrote, “To do righteousness and justice is desired by the LORD more than sacrifice” (Pro 21:3). Jesus told the scribes and Pharisees, “you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness” (Matt 23:23). Likewise, some sins are worse than others and bring greater judgment. Jesus told His disciples not to be like the Scribes, “who devour widows' houses, and for appearance's sake offer long prayers”, saying, “These will receive greater condemnation” (Luke 20:47). Concerning the citizens of Chorazin and Bethsaida, Jesus said, “it will be more tolerable for Tyre and Sidon in the day of judgment than for you” (Matt 11:22). The apostle John, writing to believers, states, “All unrighteousness is sin” (1 John 5:17a). However, he drew a distinction, saying, “there is a sin that results in death” (1 John 5:16b), and “there is a sin that does not result in death” (1 John 5:17b). These are obvious statements that show some acts of obedience are better than others, and some acts of sin are worse than others.

     This unit of Scripture is part of a larger section in which Moses addresses four leadership offices God would assign in Israel, namely, judges (Deut 16:18-17:8), priests (Deut 17:9-13; 18:1-8), kings (Deut 17:14-20), and prophets (Deut 18:15-22). These four leadership offices were bound by the Mosaic Law, which legitimized their authority and was the guide for their rulership.      In this pericope, Moses continues his message to the Israelites who were about to enter the land of Canaan. In addition to judges (שָׁפַט shaphat) who would serve in local communities (Deut 16:18-17:8), Moses introduces a higher court that consisted of Levitical priests and a judge who would serve at a central location, namely the tabernacle or temple. This higher court was intended to handle legal cases that were too difficult for judges in local communities.      Being a theocracy meant God was their Judge, Lawgiver, and King (Isa 33:22). As King, He was their national leader. As Lawgiver, He was the source of their legislation. As Judge, He would evaluate His people on the basis of their adherence to His laws. Moses himself had previously served as a judge (Ex 18:13-16), and had instructed others in God's law (Ex 18:17-26). The men Moses selected to serve as judges were to be men of good character, “men who fear God, men of truth, and those who hate dishonest gain” (Ex 18:21a). These men could be selected from any of the tribes in Israel, and their moral integrity was to be the chief quality. Once selected and trained, judges in Israel were to see themselves as subordinate representatives of God, the supreme Judge of Israel. God directed His judges to adhere to His standards, saying, “Justice, and only justice, you shall pursue, that you may live and possess the land which the LORD your God is giving you” (Deut 16:20). This meant knowing and judging according to God's written laws. If a judge in Israel perverted justice, it meant he diminished the character of God. Following the directives in Deuteronomy, King Jehoshaphat (who reigned from 873 to 848 BC) appointed judges in Judah and told them, “Consider what you are doing, for you do not judge for man but for the LORD who is with you when you render judgment” (2 Ch 19:6). He also spoke to the priests in Judah and told them to help execute “the judgment of the LORD and to judge disputes among the inhabitants of Jerusalem” (2 Ch 19:8).[1]      In Israel, the priest (כֹּהֵן kohen) referred to those who drew near to God on behalf of others, usually in sacred matters of prayer and sacrifice. God originally intended the whole nation of Israel to be a kingdom of priests, saying, “and you shall be to Me a kingdom of priests and a holy nation” (Ex 19:6). However, because of the sin of worshipping the golden calf (Ex 32:1-35), God took that privilege from the nation and confined the priesthood to Aaron and his descendants, and the Levites were to be their assistants (Num 3:1-10; 18:1-7). According to God's law, priests were to: Be holy in their behavior (Ex 19:6). Teach His law to others (Lev 10:11; Deut 33:10). Preserve the tabernacle and temple (Num 18:1-4). Officiate duties in the Holy of Holies once a year (Ex 30:6-10; Lev 16). Inspect people and fabrics for cleanliness (Lev 13-14). Receive tithes (Num 18:21, 26; cf. Heb 7:5). Offer sacrifices for sin (Lev chapters 4, 9, 16). Educate and lead God's people in religious services (Ezra 7:10; Neh 8:1-5, 8). Help judges decide legal matters (Deut 17:8-13).      Moses opens this section by addressing the judges in local communities, saying, “If any case is too difficult for you to decide, between one kind of homicide or another, between one kind of lawsuit or another, and between one kind of assault or another, being cases of dispute in your courts, then you shall arise and go up to the place which the LORD your God chooses” (Deut 17:8). The word court literally means gate (שַׁעַר shaar) and refers to the gate of the city. The city gate was an open area that served as the place where litigants would meet town elders, other citizens, and judges who helped adjudicate crimes or legal matters. Not only where these cases open to the public, but they were also handled relatively quickly (see Ruth 4:1-11). However, Moses assumed there would arise difficult cases in which local judges could not render a ruling, cases of homicide, lawsuit, or assault. When this happened, the judges could take the matter to a higher court.      The higher court would be at a central location of God's choosing. At first, this would be the tabernacle and later the temple. Moses directed the local judges, saying, “So you shall come to the Levitical priest or the judge who is in office in those days, and you shall inquire of them and they will declare to you the verdict in the case” (Deut 17:9). It could be that the Levitical priests would select one of their own to serve in a judicial capacity; however, the use of the definite article connected with the word “judge” ( הַשֹּׁפֵטha shaphat – the judge) implies a distinction between them. That is, there would be several priests and a particular judge who resided at the tabernacle/temple. These would serve as the court of last appeal. It's possible the high priest could discern a divine answer by using the Urim and Thummim (Ex 28:29-30; cf. 1 Sam 28:6); however, it seems more likely the theological and experiential wisdom of the priests and judge would decide the case. Once a verdict came down to the local judges, they were instructed:      You shall do according to the terms of the verdict which they declare to you from that place which the LORD chooses; and you shall be careful to observe according to all that they teach you. According to the terms of the law which they teach you, and according to the verdict which they tell you, you shall do; you shall not turn aside from the word which they declare to you, to the right or the left. (Deut 17:10-11)      The local judges who brought the difficult case were bound to adhere to the decision given to them by the priests and judge at the tabernacle/temple. The verdict was declared from the “place which the LORD” chose, which meant Yahweh was involved in the decision, and it was final. The judges who originally brought the case were not free to execute a sentence either with leniency or severity beyond what had been handed to them. The decision of the court represented God's will, and to reject or deviate from the court's decision was to reject or deviate from God's decision, and such an act would be a crime against the Lord. Moses wrote, “The man who acts presumptuously by not listening to the priest who stands there to serve the LORD your God, nor to the judge, that man shall die; thus you shall purge the evil from Israel” (Deut 17:12). Executing those who rebelled against the Lord's decision was seen as purging evil from their communities. In this way, the judges would advance God's directive to administer “justice, and only justice” within their communities (Deut 16:20a). If the rebellious person was put to death, it would create a healthy fear that would prevent others from rejecting the Lord's authority. Moses said, “Then all the people will hear and be afraid, and will not act presumptuously again” (Deut 17:13). It's noteworthy that this legal system Moses was providing assumed objective standards of law (that everyone could observe) predicated on the integrity of words (that didn't change or lose meaning) and the reliability of language as a vehicle of communication from one person or group to another.      Moses was providing God's laws, which were a reflection of His righteous character and the basis for their covenantal relationship with Him. Obedience to God's directives guaranteed blessing and disobedience guaranteed cursing (Deut 11:26-28). Remember, the exodus generation had seen the Lord's power and experienced His liberation from Egyptian slavery (Ex 13:3), yet, they rebelled against the Lord ten times—disobeying His commands—and were punished by Him (Num 14:22-23). The result of their disobedience was they were not permitted to enter Canaan, but to wander in the wilderness for forty years until they perished (Num 14:28-35). Though they had the promises of God, “the word they heard did not profit them, because it was not united by faith in those who heard” (Heb 4:2). After the exodus generation died, Moses educated their children, restating the Law (Deuteronomy), and these experienced the Lord's blessings because they responded positively to the godly leadership of Joshua and followed the Lord's directives. However, after Joshua's death (Judg 2:8-9), and the death of the generation of Israelites he'd led (Judg 2:10a), we learn, “there arose another generation after them who did not know the LORD, nor yet the work which He had done for Israel” (Judg 2:10b). Rather than follow in the ways of the Lord, we learn, “Then the sons of Israel did evil in the sight of the LORD and served the Baals, and they forsook the LORD, the God of their fathers, who had brought them out of the land of Egypt, and followed other gods from among the gods of the peoples who were around them, and bowed themselves down to them; thus they provoked the LORD to anger” (Judg 2:11-12).   [1] Jehoshaphat was a relatively good king who followed after the ways of King David. Jehoshaphat started his reign by committing himself to the Lord and destroying the pagan worship centers throughout Judah (2 Ch 17:3-6). He then directed godly men to teach God's Word throughout the land (2 Ch 17:7-8), and “They taught in Judah, having the book of the law of the LORD with them; and they went throughout all the cities of Judah and taught among the people” (2 Ch 17:9).

     This unit of Scripture is part of a larger section in which Moses addresses four leadership offices God would assign in Israel, namely, judges (Deut 16:18-17:8), priests (Deut 17:9-13; 18:1-8), kings (Deut 17:14-20), and prophets (Deut 18:15-22). These four leadership offices were bound by the Mosaic Law, which legitimized their authority and was the guide for their rulership.      In this pericope, Moses continues his message to the judges in Israel (Deut 16:18-20) and addresses the evil of idolatry that may happen within a community (Deut 17:2-3). If the judges heard about a case of idolatry, they were to launch a thorough investigation (Deut 17:4a), and if the report was true, the man or woman guilty of the evil act was to be put to death by stoning (Deut 17:4b-5). The evidence for the case was based on the eye witness testimony of at least two, or preferably, three persons (Deut 17:6). The persons who testified as eye witnesses were to be the first to cast a stone against the offender, and then others within the community were to join in and execute the offender (Deut 17:7a). In this way, God's people purged the evil persons from their community, thus removing the existential danger of idolatry (Deut 17:7b).      All Israel was to remember and honor God as their Ruler, Lawgiver, and Judge (Isa 33:22). The nation was being blessed with the land of Canaan which God had promised to them (Gen 15:18; 17:7-8; 26:3-4; 28:13-14; Ex 3:8, 17; 13:5; 33:2). Though God was giving them the land as a blessing (Deut 4:1, 40; 11:31-32; 13:12; 16:20), He retained ownership at all times (Lev 25:23; cf. Deut 10:14; 2 Ch 20:5-7; Psa 24:1; 89:11; Acts 17:24-26). The land of Canaan was theirs by divine promise, but possessing the land was contingent on their faithful obedience to the conditions of the Mosaic Covenant. If Israel repeatedly turned away from God and pursued idols, the Lord would curse them as He'd promised and eventually remove them from the land (Deut 28:63). Concerning the passage under consideration, Moses said: "If there is found in your midst, in any of your towns, which the LORD your God is giving you, a man or a woman who does what is evil in the sight of the LORD your God, by transgressing His covenant, 3 and has gone and served other gods and worshiped them, or the sun or the moon or any of the heavenly host, which I have not commanded, 4 and if it is told you and you have heard of it, then you shall inquire thoroughly." (Deut 17:2-4a)      God was going to give towns for His people to live in, but it was their responsibility to live righteously and to maintain the covenant relationship they had with Him. Personal responsibility is here in view. If the judges in the local communities became aware of a person—man or woman—who was committing idolatry, it was their responsibility to investigate the matter. The specific offense mentioned here is that of idolatry, which Moses calls evil (הָרַע ha ra - lit. the evil, referring to idolatry; cf. Judg 2:11; 3:7; 10:6). Idols were generally manmade objects, but could also include stellar bodies such as “the sun or the moon or any of the heavenly host” (Deut 17:3b). Idolatry was a crime of the highest order. Peter Craigie writes: "The crime undermined the very basis on which the covenant community existed and therefore it was to be dealt with very severely, for it threatened the security and life of all Israelites. Thus, the crime, though religious in form, was political in significance. It is analogous to the modern crime of espionage or treason in time of war, for the net effect of both would be to weaken the security of the homeland."[1]      That this crime was done “in the sight of the LORD your God” implies God's omniscience (cf., Psa 139:1-4; Matt 10:30). And Moses uses the proper name of God (יהוה) which was the name He used when establishing His covenant with Israel. The word transgressing translates the Hebrew verb עָבַר abar, which means to pass over, go one's own way, or transgress. Here, the term refers to unfaithful individuals who are walking away from the Lord, going their own way, breaking the contract, and worshipping blocks of wood or stone instead of the One who had liberated them from slavery (Deut 5:6), given them the land of Canaan (Deut 4:1; 9:6), cities, houses, wells and vineyards (Deut 6:10-11), enabled them to produce wealth (Deut 8:18), and promised to bless their labor (Deut 7:13; 11:13-15). The word covenant translates the Hebrew word בְּרִית berith, which means covenant, agreement, or contract. Israel was in a binding relationship with God—a contract—that promised blessing if they obeyed (Deut 28:1-14) and cursing if they disobeyed (Deut 28:15-68; cf. Deut 11:26-28). God was giving His people land and towns, and also written laws which were intended to guide the leadership concerning the formation and practice of good government. It was the leadership's responsibility—as theocratic administrators in God's kingdom—to apply His laws within their towns. If a judge heard about someone practicing idolatry, he was to take action and investigate the matter thoroughly (Deut 17:4a). It would be unjust to convict someone on the basis of mere hearsay. A careful investigation would be necessary in order to establish beyond all doubt that this crime had been committed.      Moses continued, saying, “Behold, if it is true and the thing certain that this detestable thing has been done in Israel, then you shall bring out that man or that woman who has done this evil deed to your gates, that is, the man or the woman, and you shall stone them to death” (Deut 17:4b-5). If the offense of idolatry was true, the offender—whether man or woman—was to be executed. The reason was idolatry was tantamount to treason because it subverted God's authority by influencing the Israelites to devote themselves to a manmade idol. If left unaddressed, idolatry would destroy Israel from the inside out. An idol, being only a block of wood or stone, cannot provide, protect, or guide those who worship them. However, part of the attraction of idols is that they make no demands contrary to the proclivity of the fallen human heart. And when there is no check on the human heart to restrain its sinful inclinations, the result is a breakdown in morality that weakens society and leads to harmful behavior, especially toward the righteous, vulnerable, and innocent within a community. The punishment for idolatry was death (Deut 17:5; cf., Deut 13:10), and the participation of others in the community to execute the idolaters showed their understanding of the seriousness of the crime and its potential harm on them all.      When the judges investigated a case to determine guilt, it was to be “On the evidence of two witnesses or three witnesses” (Deut 17:6a). This set a high bar for trials which was intended to protect the innocent and judge the guilty. Moses continued, saying, “he who is to die shall be put to death; he shall not be put to death on the evidence of one witness” (Deut 17:6b). Moses had previously stated that capital punishment could not occur on the basis of a single witness, saying, “no person shall be put to death on the testimony of one witness” (Num 35:30b). For emphasis, he repeats this policy later, saying, “A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed” (Deut 19:15).[2] In Israel, as in any society, there was always the possibility that a wicked person would present a false charge against another, thus corrupting and weaponizing the judicial system for evil ends. The Lord had clearly forbidden this, saying, “You shall not bear false witness against your neighbor” (Deut 5:20). The two or three witness policy would mitigate against this sort of corruption. In fact, there was a statute that condemned the false witness to bear the punishment he sought to bring upon another. Moses said, “If a malicious witness rises up against a man to accuse him of wrongdoing…[and] if the witness is a false witness and he has accused his brother falsely, then you shall do to him just as he had intended to do to his brother” (Deut 19:16, 19). These laws, if properly followed, would allow the judicial system to function properly and for Israel to administer justice against idolaters.       Because sin is contagious, an egregious sin such as idolatry could spread from one family to another, to communities, and eventually infect the whole nation. Failure to follow this instruction would allow the spiritual disease to spread throughout the community, which could bring about the death of the nation.[3] Concerning the execution of the idolater who was determined to be guilty, Moses said, “The hand of the witnesses shall be first against him to put him to death, and afterward the hand of all the people” (Deut 17:7a). Concerning the involvement of the witnesses in the execution of the offender, Eugene Merrill writes: "The purpose for this contingency was to preclude personal or private vindictiveness and to assure that what was observed had actually occurred and was not the product of poor sensory perception or an overactive imagination. To forestall a conspiratorial process in which witnesses would collaborate in misrepresenting the truth, the witnesses would themselves be forced to hurl the first stones of execution (v. 7). The gravity of what they were called upon to do would be so great that it was likely that the collusion would unravel either in the judicial process itself or subsequent to the miscarriage of justice."[4]      The public execution was not to be administered by the leadership, but by the residents of the town. Those who personally witnessed fellow Israelites practicing idolatry were directed be the first to cast a stone. Then, other Israelites were to participate in putting the offender to death, and in this way, Moses said, “So you shall purge the evil from your midst” (Deut 17:7b). Here, the purging consisted of the person who practiced idolatry and thus influenced others to evil. Daniel Block states, “Moses' concern for communal health leaves no room for sentimentality or prejudice. Yahweh's agenda requires a people united in its devotion to him and rigorous in its preservation of its own character as a holy people (cf. 7:1–6). Eliminating those guilty of capital crimes eradicates the evil from the land and the people.”[5]      If this law had been faithfully executed by the judges and citizens in Israel, it would have kept idolatry at bay and helped preserve the spiritual and moral purity of the nation. However, the record of Israel's history—with the exception of a few generations that were faithful to God—is a record of their worship of pagan idols, which at times included human sacrifice (Deut 12:31; 18:10-11; 2 Ki 17:6-23; 21:6; Psa 106:37-38; Jer 7:30-31; 19:4-5; 32:35; Ezek 16:20-21). Because of a breakdown in leadership and jurisprudence, God eventually judged His people because they failed to judge themselves. After hundreds of years of idolatry, God destroyed the ten northern tribes of Israel in 722 B.C. (2 Ki 17:7-23), and the two southern tribes of Judah in 586 B.C. (Jer 25:8-11). Present Application:      Idolatry, at its core, it is the selfish sin of substitution in which a person dedicates himself to something or someone lesser than God to direct his life and to meet his wants and needs. God states, “You shall have no other gods before Me. You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth” (Ex 20:3-4). Biblically, there is only one God (Isa 45:5-6), and to worship someone or something in His place is to steal the glory due Him (Isa 42:8). Idolatry is thievery of the highest order. An idol is merely the work of a craftsman (see Isa 44:9-20). There is no life in it (Psa 115:1-8; Jer 51:17; Hab 2:18-20), nor can it deliver in times of trouble (Isa 46:5-7). And, as stated previously, an idol cannot provide, protect, or guide those who worship it. However, part of the attraction of idols is that they make no demands contrary to the proclivity of the fallen human heart. And there's the problem. For when God and His Word do not hold the place of preeminence so as to govern the life of a person (concerning personal choices, family, finances, business, etc.), the heart is then free to follow its sinful inclinations. The result is a lifestyle that ultimately frustrates the worshipper, weakens his/her morals, and eventuates in the harm of others for the sake of self-interest.      Like Israel, Christians are susceptible to idolatry. Writing to Christians in Corinth, Paul said, “Do not be idolaters” (1 Cor 10:7), instructing them to “flee from idolatry” (1 Cor 10:14), revealing that a sacrifice to an idol is really a “sacrifice to demons and not to God” (1 Cor 10:20a). The reason for Paul's instruction was he did not want the Christians at Corinth “to become sharers in demons” (1 Cor 10:20b). The apostle John, who twice bowed to worship an angel and was rebuked for it (Rev 19:10; 22:8-9), wrote to Christians, saying, “Little children, guard yourselves from idols” (1 John 5:21).      Modern forms of idolatry can include: 1) The actual worship of physical idols in one's home or pagan temple (Ex 20:3-5; cf. Ex 32:1-4). This form of idolatry is straightforward in its form and function, as one worships the physical representation of pagan deity. Various forms today can include Hinduism, New Age, ancestor worship, astrology, and the occult. 2) Money, the aggressive pursuit and acquisition of which makes us feel secure and powerful (Matt 6:24; 1 Tim 6:6-10). Money can be a blessing, but only when it does not take the place of God. A good test of whether money has taken the place of God is whether we hoard it or use it wisely for God's purposes and glory (1 Tim 6:17-19), the advancement of Christian ministries, and helping the less fortunate in society (Jam 2:15-16). 3) Humanism, which places mankind at the center of everything and makes us look only to ourselves or others for purpose, meaning, and the solution to our own problems. Atheism, big government (socialism and communism), naturalism (which teaches evolution), and environmentalism are all manifestations of humanism, as we become our own lords to find meaning in life and to solve our own problems without God's help. Humanism is what predominates in our universities, government, businesses, and social institutions. 4) Pleasure, which elevates physical stimulation above all else. Manifestations of this can include a commitment to drugs, alcohol, sex, food, and entertainment such as music and television with the result that God has no place in the life of that person. When all of life is under God's control, we will have eliminated our personal idols.      Idolatry in the Church should be dealt with as a most serious offense. However, the Church is not Israel and we are not under the Mosaic Law as the rule of life (Rom 6:14; Heb 8:13), but under the Law of Christ (1 Cor 9:21; Gal 6:2); therefore, how we handle idolaters is different. Israel was required to execute those guilty of idolatry (Deut 17:2-5), but no such command is given to the Church. God's directive for the Church is to disassociate from the rebellious person who refuses to turn from idolatry in order that we might preserve our walk with God. As Christians, we are to live holy lives, as Peter wrote, “like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘you shall be holy, for I am holy'” (1 Pet 1:15-16). To be holy means we are set apart from the sinful ways of the world and living in conformity with God's character and commands. God directs us to manage our relationships with others, for though we live in a fallen world and interact with sinful people, we must be careful who we let into our inner circle of friends, for “bad company corrupt good morals” (1 Cor 15:33; cf. Prov 13:20; 22:24-25). Israel, as a nation, failed to manage their relationships with the surrounding pagan nations, and as a result, they “mingled with the nations and learned their practices, and served their idols, which became a snare to them. They even sacrificed their sons and their daughters to the demons” (Psa 106:35-37). The very wise King Solomon failed to manage his relationships and “his wives turned his heart away after other gods” (1 Ki 11:4). The result was, “Solomon went after Ashtoreth the goddess of the Sidonians and after Milcom the detestable idol of the Ammonites. Solomon did what was evil in the sight of the LORD, and did not follow the LORD fully, as David his father had done” (1 Ki 11:5-6). Writing to Christians at Corinth, Paul stated, “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; cf., Rom 16:17; 2 Th 3:6). Disassociation was for the purpose of maintaining holiness with the Lord and avoiding a snare that will trap us in sin. Disassociation is never easy, for we love fellow believers and desire friendship with them, praying and reminding them of Scripture when we have opportunity, hoping they will come to their senses and come back into fellowship. 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 his/her walk-in-the-Word, then all will be as it should, and we should extend forgiveness and grace and welcome him/her back into fellowship.   [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), 250. [2] In the New Testament, the apostle Paul uses this same rule in church policy concerning charges brought against Church leaders, saying, “Do not receive an accusation against an elder except on the basis of two or three witnesses” (1 Tim 5:19). [3] Unfortunately, this is what happened, as idolatry was permitted. A terrible example is seen in Solomon who allowed his wives to influence him to worship foreign gods (1 Ki 11:1-10), and this had a negative impact on the nation of Israel, as it encouraged others to worship idols. Because Israel pursued idols, this brought God's judgment, which ultimately led to the nation's destruction (2 Ki 17:6-23). [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 261. [5] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 407.

     In the previous chapter, Moses gave a history lesson to the second generation of Israelites, explaining how the nation came near to destruction because they had angered God by their rebellion and disobedience. But like other occasions, Moses had interceded for them, and God's anger was averted. Moses then describes how God renewed the covenant with them, saying “At that time the LORD said to me, ‘Cut out for yourself two tablets of stone like the former ones, and come up to Me on the mountain, and make an ark of wood for yourself'” (Deut 10:1). God, being gracious, was willing to renew the relationship with His people. Commanding Moses to cut out two tablets of stone implied God would rewrite the Ten Commandments on them as He'd done the first time.      God told Moses, “I will write on the tablets the words that were on the former tablets which you shattered, and you shall put them in the ark” (Deut 10:2). God, who had initiated the covenant at Mount Sinai, was willing to renew it. The ark made of acacia wood was the container where the covenant tablets were stored (Ex 25:16). Moses revealed himself as obedient to God's command, saying, “So I made an ark of acacia wood and cut out two tablets of stone like the former ones, and went up on the mountain with the two tablets in my hand” (Deut 10:3). It's likely this ark was a temporary container that would hold the two copies of the Ten Commandments. Later, Moses commissioned a more elaborate ark to be constructed by the expert craftsman Bezalel (Ex 37:1-9). The final ark was kept by the priests in the Holy of Holies and was significant, especially on the Day of Atonement (Lev 16:11-14). It would seem Moses carried the tablets with him up the mountain, but left the ark with the priests.      Moses records that God carried out His word, saying, “He wrote on the tablets, like the former writing, the Ten Commandments which the LORD had spoken to you on the mountain from the midst of the fire on the day of the assembly; and the LORD gave them to me” (Deut 10:4). With the second copy of the Ten Commandments in hand, Moses states, “Then I turned and came down from the mountain and put the tablets in the ark which I had made; and there they are, as the LORD commanded me” (Deut 10:5). As Israel's leader, Moses portrays himself as obedient to the Lord, following His commands.      What follows in Deuteronomy 10:6-9 is parenthetical, as Moses presents the Levites as the custodians of the covenant tablets. Furthermore, current scholarship has not been able to accurately identify the places that are mentioned here; except perhaps Moserah, which is likely near Mount Hor, the place where Aaron died (Num 20:23-24; 33:38-39; Deut 32:50). Moses records, “Now the sons of Israel set out from Beeroth Bene-jaakan to Moserah. There Aaron died and there he was buried and Eleazar his son ministered as priest in his place. From there they set out to Gudgodah, and from Gudgodah to Jotbathah, a land of brooks of water” (Deut 10:6-7). Though the location of these places cannot be accurately identified, they nonetheless reveal the events as both historical and geographical, occurring in time and space.      Moses gives special attention to the tribe of Levi, saying, “At that time the LORD set apart the tribe of Levi to carry the ark of the covenant of the LORD, to stand before the LORD to serve Him and to bless in His name until this day” (Deut 10:8). The Levites were blessed to serve as custodians of the covenant tablets that were kept inside the ark, which only they were permitted to carry. More so, the Levites were called to “stand before the Lord to serve Him”, which meant they were responsible for the sacrifices (Ezek 44:11). The Levitical priests were to mediate between God and the people.      Furthermore, Moses explained the Levites did not have a land inheritance, but something more; namely, God Himself would be their inertance. Moses wrote, “Therefore, Levi does not have a portion or inheritance with his brothers; the LORD is his inheritance, just as the LORD your God spoke to him” (Deut 10:9). The Levites were not given land, but they were given cities where they could live (Num 35:1-8), and these cities were spread throughout the land of Canaan. Having the Lord as their inheritance meant they would have a perpetual place of service in Israel and would receive the tithes (Num 18:20-24).      Today, there is no specialized priesthood, and the Catholic Church—or any organization—is not justified in creating a priestly cast within the body of Christ. Presently, in the church age, every Christian, at the moment of salvation, positionally becomes a priest to God. Peter wrote of Christians, saying, “you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2:5), and “you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Pet 2:9).[1] This is the work of the Lord Jesus Christ, who “has made us to be a kingdom, priests to His God and Father” (Rev 1:6), and “You have made them to be a kingdom and priests to our God; and they will reign upon the earth” (Rev 5:10; cf. 20:6). Furthermore, we do not worship at a temple; rather, “we are the temple of the living God” (2 Cor 6:16; cf. 1 Cor 3:16-17). And we do not bring 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).      The Christian becomes a priest at the moment of salvation; however, the practice of the priesthood begins when he/she surrenders their body as a “living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Unlike the OT animal sacrifices which surrendered their lives once, the Christian life is a moment by moment, continual surrender to God. This spiritual service is performed by the believer “to our God” (Rev 5:10), for the benefit of others (Gal 6:10; Phil 2:3-4; Heb 13:16). Lastly, pastor-teachers are not a special class of priests, nor is tithing 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 Co 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 pastors for the work they do. However, a pastor may refuse this support if he thinks it's an impediment to ministry. When Paul ministered in Ephesus, he said, “I have coveted no one's silver or gold or clothes. You yourselves know that these hands ministered to my own needs and to the men who were with me” (Acts 20:33-34; cf. 1 Cor 9:18; 2 Cor 11:7; 1 Thess 2:9; 2 Thess 3:8).      In the last two verses of this pericope, Moses recapitulates his intercession for the nation and God's turning from His anger and intent to destroy them because of their sin. Moses said, “I, moreover, stayed on the mountain forty days and forty nights like the first time, and the LORD listened to me that time also; the LORD was not willing to destroy you” (Deut 10:10). Moses' intercession is part of what kept God from destroying the nation when they sinned. With a renewed covenant in hand, God directed Moses and the nation to resume their journey onward to the land of Canaan. The Israelite's relationship with God was restored, and now they could walk together, with God leading them into the promised land. Moses wrote, “Then the LORD said to me, ‘Arise, proceed on your journey ahead of the people, that they may go in and possess the land which I swore to their fathers to give them'” (Deut 10:11). Moses' prayer touched the throne of God, and the people were blessed with the opportunity to continue onward.      God's answer to Moses' prayer encourages us to intercede for others. Prayer works, but only when it agrees with God's plan. God is always sovereign and can, at times, say “no” to our requests. Remember, God had refused to answer Moses' prayer concerning his desire to enter the Promised Land. Moses prayed to God, saying, “Let me, I pray, cross over and see the fair land that is beyond the Jordan, that good hill country and Lebanon. But the LORD was angry with me on your account, and would not listen to me; and the LORD said to me, ‘Enough! Speak to Me no more of this matter'” (Deut. 3:25-26). God's decision concerning Moses was final. Moses would not enter the Promised Land, for the Lord said, “Go up to the top of Pisgah and lift up your eyes to the west and north and south and east, and see it with your eyes, for you shall not cross over this Jordan” (Deut. 3:25-27; cf. Deut. 1:37; 31:1-2). God explained to Moses why He would not hear his prayer, 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). No amount of prayer would change God's mind, so He told Moses to stop praying about it. Though God denied Moses' request to enter the land of Canaan, He said yes to his request to spare the nation when they sinned.      Our personal walk with God is to be one of righteousness as we seek to learn His Word and live His will. Our walk not only impacts us on a personal level, but it also impacts the lives of those around us. Others are blessed when we live as we ought. And they are cursed when we do not. Our prayer life is a manifestation of our walk, for the more we walk with God the more we will come before His throne of grace in prayer, and the more others will be blessed.   [1] Dr. Arnold Fruchtenbaum argues that the references in 1 Peter 2:5-9 refers narrowly to Jewish Christians, and there is merit to his argument. He also makes clear that all Christians, both Jews and Gentiles, are priests to God, and references Revelation 1:6; 5:10, and 20:6 as his prooftexts. For further investigation, read Israelology, pages 720-722.

Lección 8 | Domingo 16 de mayo LA ELECCIÓN DE ISRAEL (DEUT. 7:7)

The Election of Israel (Deut. 7:7)Jewish tradition has taught that God made the covenant with Israelonly because other nations rejected it first. Though there is no biblicalevidence for that position, it does, however, help bring home the pointthat for whatever reasons the Lord chose the Hebrew nation, it was notbecause they were deserving of the high honor and privilege the Lordbestowed upon them. They had no merit of their own that would makethem worthy of God’s love and His choice of them as His people. Theywere few in number, a group of enslaved tribes, and politically andmilitarily weak. Plus, in terms of culture and religion, they were mixed,bland, and without much influence. The basic cause, then, for Israel’selection lay in the mystery of God’s love and grace.At the same time, however, we need to be careful as we lookat this idea of election, because it is fraught with the potentialfor theological misunderstanding. What did God choose Israelfor? Was it to be redeemed, while everyone else was chosen to berejected and lost? Or were they chosen to be vehicles who wouldoffer the world what they had been offered? How do the followingverses help us understand the answers to these questions?Exod. 19:6Isa. 56:7Heb. 2:9As Seventh-day Adventists, we like to view ourselves as themodern-­day counterpart of Israel, called by the Lord, not to be theonly ones redeemed but to proclaim the message of redemption tothe world, in the context of the three angels’ messages. In short, webelieve we have something to say that no one else is saying. This wasbasically the situation with ancient Israel, as well. The purpose ofIsrael’s election was not to turn the Hebrew nation into some exclu-sive club, hoarding the promise of salvation and redemption for them-selves. On the contrary, if we believe that Christ died for all humanity(Heb. 2:9), then the redemption the Lord offered Israel was offeredto the whole world, as well. Israel was supposed to be the vehicle bywhich this redemption was to be made known. Our church has beencalled to do the same thing.Look at your own role in the church. What can you do to helppromote the work that we have been called to do? Remember, ifyou are not actively helping, more than likely you are, to somedegree, standing in the way.

     This pericope presents Israel with a theology of warfare, both physical and spiritual. The main point of this passage is that Moses promises defeat of the many nations before them, who are greater and more numerous than Israel (Deut 7:17-24), and then calls them to destroy the images of idolatry that brought God’s judgment upon Canaan, warning them not to bring the idols into their homes, lest they be defeated spiritually and destroyed (Deut 7:25-26).      Moses opens this section by addressing the mental concerns of his audience, saying, “If you should say in your heart, ‘These nations are greater than I; how can I dispossess them?’” (Deut 7:17). Here, Moses addresses the humanistic self-talk of the Israelites, knowing they are mentally evaluating the Canaanites as numerically superior, and are concerned about how, by their own resources, they can defeat their enemy. Moses addresses their fear by injecting divine viewpoint into the stream of their consciousness, saying, “you shall not be afraid of them; you shall well remember what the LORD your God did to Pharaoh and to all Egypt” (Deut 7:18). As their godly leader, Moses provided a faith-strengthening technique intended to prevent the crippling effects of fear. Moses called God’s people to bring their thoughts into captivity and redirected them to think on God and His past faithfulness; specifically, His defeat of their greatest foe, which was Pharaoh and Egypt. This past victory included “the great trials which your eyes saw and the signs and the wonders and the mighty hand and the outstretched arm by which the LORD your God brought you out” (Deut 7:19a). God’s past faithfulness and deliverances were to strengthen their thinking regarding their present situation, as Moses said, “So shall the LORD your God do to all the peoples of whom you are afraid” (Deut 7:19b). As God had done before, so He promised to do again. And Israel would not be fighting alone, as Moses revealed, “Moreover, the LORD your God will send the hornet against them, until those who are left and hide themselves from you perish” (Deut 7:20). The truth was, the residents of Canaan were afraid of Israel, and God would affect their destruction, even using hornets to attack them in hiding places too small for others. Warren Wiersbe writes: "Bible students don’t agree on what is meant by “the hornet” in Deuteronomy 7:20 (Ex. 23:27–30; Josh. 24:12), but it’s likely that it was the familiar stinging insect that swarmed into the land and attacked the people. The Canaanites were a superstitious people who saw omens in every unusual happening and they may have interpreted this strange occurrence as an announcement of defeat. Insects are sometimes used as metaphors for nations (Isa. 7:18), and some students understand “hornets” to refer to invading nations that God sent into Canaan prior to Israel’s arrival. These local wars would weaken the Canaanite military defenses and prepare the way for Israel’s invasion. Whatever the interpretation, and the literal one makes good sense, two facts are clear: God goes before His people and opens the way for victory, and He can use even small insects to accomplish His purposes."[1]      For a second time, Moses tells his audience, “You shall not dread them” (Deut 7:21a). Unwarranted fear can cripple God’s people from doing His will and advancing forward to receive His blessings. And again, Moses inserts divine viewpoint into their thinking, saying, “for the LORD your God is in your midst, a great and awesome God” (Deut 7:21b). The God who was in their midst, who has power to accomplish His word, would Himself guarantee the defeat of Israel’s enemies. However, God’s strategy of removing Israel’s enemy would not occur all at once, but rather in stages, little by little. Moses said, “The LORD your God will clear away these nations before you little by little; you will not be able to put an end to them quickly, for the wild beasts would grow too numerous for you” (Deut 7:22). There was practical wisdom to God’s plan of defeating Israel’s enemies gradually, as sudden depopulation would result in a secondary problem of wild animals—such as lions and bears—that would hinder their settling the land (a reading of the book of Joshua reveals it took about seven years to gain control of the land of Canaan). Though gradual, Israel’s enemies would surely be destroyed, as Moses wrote, “But the LORD your God will deliver them before you, and will throw them into great confusion until they are destroyed” (Deut 7:23). Part of God’s defeat of Israel’s enemies included disrupting their cognitive processes so that they would be confused. Clarity of thought is necessary for any endeavor, and that includes military campaigns. But God would cause Israel’s enemies to be confused, and this would help bring about their destruction. And the defeat of Canaan was a collaboration between God—the Divine Warrior—and the people of Israel. The battle started and ended with God, but He included Israel in the fight. From the divine side, God “will deliver their kings into your hand” (Deut 7:24a). From the human side, “you will make their name perish from under heaven” (Deut 7:24b). The end result would be, “no man will be able to stand before you until you have destroyed them” (Deut 7:24c).      Israel faced a primary enemy in the Canaanites, but then a secondary, and more dangerous enemy, regarding idols. After Israel defeated their enemies, they were to purge the land of the pagan idols, lest they fall into the trap of idolatry, which is seductive, contagious, and destructive of one’s relationship with God. Even the precious metals used for constructing the idols was to be regarded as unclean and destroyed. Moses wrote, “The graven images of their gods you are to burn with fire; you shall not covet the silver or the gold that is on them, nor take it for yourselves, or you will be snared by it, for it is an abomination to the LORD your God” (Deut 7:25). God understands the human heart and knows our sinful weaknesses. The greater threat to Israel—greater than the Canaanites themselves—was idolatry, and the immorality associated with it. The greater battle was spiritual, not physical. Moses concluded the pericope, saying, “You shall not bring an abomination into your house, and like it come under the ban; you shall utterly detest it and you shall utterly abhor it, for it is something banned” (Deut 7:26). Eugene Merrill comments: "So reprehensible are these objects that they contaminate those who use them or who even bring them into their homes (v. 26). Indeed, they render them to the same judgment as was appropriate to the objects themselves, namely, total eradication. This was illustrated most tragically but clearly in the episode of Achan; following Jericho’s destruction, he seized some of the detestable goods of that city, brought them into his tent, and subsequently perished along with them (Josh 7:16–26)."[2]      As Christians, we face ongoing battles in the devil’s world. Constant troubles can dominate our thoughts and lead to crippling fear if we don’t learn to operate from the divine perspective. Like Israel, God calls us to take control of our thoughts (2 Cor 10:5), to set our minds on Him (Col 3:1-2), and to let His Word saturate our thinking (Col 3:16). We are to live by faith (Heb 10:38; 11:6), as this allows us to gain victories that could not be won by any other means. Furthermore, we live in the present reality that “greater is He who is in you than he who is in the world” (1 John 4:4). Jesus said, “I am with you always, even to the end of the age” (Matt 28:20). And God Himself said, “I will never desert you, nor will I ever forsake you,” and “the Lord is my helper, I will not be afraid. What will man do to me? (Heb 13:5-6). As Christians, we must not fall into the trap of loving the world (1 John 2:15), but rather, “like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘you shall be holy, for I am holy’” (1 Pet 1:15-16). Warren Wiersbe states: "Like Israel of old, the church today must move forward by faith, conquer the enemy, and claim new territory for the Lord (Eph 6:10–18; 2 Cor 2:14–17). But unlike Israel, we use spiritual weapons, not human weapons, as by faith we overcome the walls of resistance that Satan has put into the minds of sinners (John 18:36; 2 Cor 10:1–6; Eph 6:17; Heb 4:12). The apostolic church had no buildings, budgets (Acts 3:6), academic degrees (Acts 4:13), or political influence, but depended on the Word of God and prayer (Acts 6:4); and God gave them great victory. Can He not do the same for His people today? Jesus has overcome the world and the devil (John 12:31; 16:33; Eph 1:19–21; Col 1:13; 2:15); therefore, we fight from victory and not just for victory. “If God be for us, who can be against us?” (Rom 8:31)."[3]   [1] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 55. [2] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 184. [3] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series, 58.

     In the first part of this pericope, Moses legislates three cities east of Jordan to be reserved as places of refuge, to which a manslayer could flee for safety (Deut 4:41-43). In the second part of this pericope (Deut 4:44-49), it is revealed that Moses is the one who gave Israel the law (תּוֹרָה torah), which law was given at the time when Israel was poised to enter the land of Canaan, just east of the Jordan River. The main body of the Mosaic law is recorded in Deuteronomy chapters 5-26. Prior to this section, Moses had explained it was God’s love for His people that motivated Him to choose them for Himself (Deut 4:37-38), and if Israel would walk according to His commands, it would go well with them and they would enjoy long life in the Promised Land (Deut 4:39-40). The cities of refuge were evidence of God’s love and mercy, which allowed people who accidentally killed another person to find protection until their case could be heard (Num 35:9-12, 20-25; Deut 19:1-13). It could be Moses legislated these cities of refuge early in his sermon because it met a pressing need. We know from other passages that a manslayer could seek refuge until his case could be heard and judged properly (Num 35:9-12, 20-25; Deut 19:1-13). Additionally, guilt and punishment depended on two or more witnesses (Num 35:30; Deut 19:15), which would help prevent secondary victims from being unjustly persecuted by a close relative (גָּאַל gaal) who typically executed family justice. Daniel Block states, “This policy illustrates the need for all judicial systems to take into account the lives of potential secondary victims. Even as it grieves over accidental loss of life, a just society will guard against unwarranted violent responses to innocent acts.”[1]      The text shifts in Deuteronomy 4:44-49, where a narrator—under divine inspiration—reveals Moses as Israel’s lawgiver. He writes, “Now this is the law which Moses set before the sons of Israel” (Deut 4:44). The word “law” is a translation of the Hebrew word תּוֹרָה torah, which commonly means law, instruction, or direction. The “law” refers to what follows in chapters 5-26. The Mosaic Law was operative until the death of Christ, at which time it was fulfilled by Christ (Matt 5:17-18), and rendered “obsolete” (Heb. 8:13; cf. John 1:17; Rom 10:4), having been replaced by the “law of Christ” which is now operational for the church (1 Cor 9:21; Gal 6:2). Thomas Constable writes, “God gave the law to regulate the life of the Israelites religiously, governmentally, and domestically. This regulatory purpose is what ended with the death of Jesus Christ. The law of Christ (Gal. 6:2) has replaced the Old (Mosaic) Covenant by specifying new regulations for believers since Jesus Christ died.”[2] What Moses describes in Deuteronomy 4:45-49 is important, because it shows that what was revealed to Israel took place in time-space history. God had already revealed His love for Israel by choosing them as His special people, liberating them from Egyptian slavery, entering into a covenant with them at Mount Sinai, and providing all their needs as He directed them to the Promised Land. The blessings promised under the Mosaic Covenant were conditioned on obedience, and God now begins to provide clear expectation of His people so they understand their role in the relationship. Many of the laws presented in Deuteronomy had already been given in Exodus; so, it must be remembered that what Moses is providing in Deuteronomy is a restatement of many of those laws in sermon form, which includes exhortation to obedience. Jack Deere writes: "Moses set before the people God’s instruction (tôrâh, the word rendered Law, means instruction) in how to walk with Him. If the Israelites were to prosper individually and nationally they had to obey the stipulations of the covenant expressed in the form of decrees and laws. These were originally given three months after the Israelites came out of Egypt (cf. Ex. 20:1–17; 21–23). Thus Deuteronomy is not a new covenant but the renewal of a covenant previously made. But it was repeated east of the Jordan River near Beth Peor."[3]      In Deuteronomy, Moses is presented as a pastor teaching his flock what they need for a healthy relationship with the Lord and each other. Daniel Block writes, “As Moses had declared in 4:1 and will reiterate in 5:1 and 6:1, he stands before the people as a pastor-teacher, seeking to inspire his audience with a particular vision of God and to convince them to order their lives accordingly.”[4]     [1] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 152. [2] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Dt 4:44. [3] 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), 272. [4] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 152–153.

     The main point of this pericope is Moses’ warning to Israel to watch themselves carefully and stay committed to the Lord, lest, through idolatry, they forfeit God’s blessing and experience His judgment. Moses opens this section with a warning for Israel to be very careful to maintain their relationship with the Lord, reminding them, “you did not see any form on the day the LORD spoke to you at Horeb from the midst of the fire” (Deut 4:15). Israel’s experience at Mount Sinai was to be instructive, for they had not seen God, and were told not to make an image of anything they thought represented Him, for this would be a false representation and would diminish His attribute of transcendence. The Bible is very clear that “God is Spirit” and does not have physical form (John 4:24). To reduce God to an idol would be to think like the pagans around them, who sought to encapsulate their deities in the form of a physical image. The danger for Israel was that they would adopt the pagan mindset and “act corruptly and make a graven image for yourselves in the form of any figure” (Deut 4:16a), whether that of a person (Deut 4:16b), or “the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the sky, the likeness of anything that creeps on the ground, [or] the likeness of any fish that is in the water below the earth.” (Deut 4:17-18). There was also a danger they would lift up their eyes “to heaven and see the sun and the moon and the stars, all the host of heaven, and be drawn away and worship them and serve them, those which the LORD your God has allotted to all the peoples under the whole heaven” (Deut 4:19). These were activities prevalent in the culture of Egypt, from which they’d come, as well as activities of the culture of Canaan, to which they were going. Moses reminded them the Lord had taken them “out of the iron furnace, from Egypt, to be a people for His own possession, as today” (Deut 4:20). As a means of inculcation, Moses mentions God’s deliverance of Israel out of Egypt at least seventeen times in his messages to Israel (Deut 1:27; 4:20, 37; 5:6; 6:12, 21; 7:8; 8:14; 9:12; 9:26; 13:5, 10; 15:15; 16:1; 20:1; 26:8; 29:25). This was to reinforce their prior liberation from slavery, suffering, and idolatry. Moses’ desire was to entrench God’s past deliverance from Egypt into their consciousness and firmly establish their new identity as His special people, who bear a special responsibility before Him and others to live holy lives consistent with His character. Sadly, the first generation of Israelites kept wanting to return to Egypt, and future generations persisted in forgetting God’s deliverance and pursuing idols to worship. Sharing from his personal experience, Moses mentions for the third time his failure to obey the Lord and the consequences that followed, which included God’s refusal to let him enter the land (Deut 4:21-22; cf. Deut 1:37; 3:26-27). "The inheritance could be obtained by faith plus obedience, but it could also be lost by disobedience. Even Moses was excluded from the land of Canaan (i.e., the inheritance) because of his disobedience (Deuteronomy 4:21-22). Clearly Moses will be in heaven, but he forfeited his earthly inheritance. Failure to enter Canaan did not necessarily equate with failure to have eternal life; if so, Canaan provides a poor type of heaven. Even though Israel had become God’s firstborn son (Exodus 4:22-23), the entire wilderness generation, with the exception of Caleb and Joshua, forfeited the inheritance due to the firstborn. God disinherited them, and they wandered in the wilderness for forty years, and most of them died there."[1]      For a second time in this pericope, Moses cautions them, saying, “So watch yourselves, that you do not forget the covenant of the LORD your God which He made with you, and make for yourselves a graven image in the form of anything against which the LORD your God has commanded you” (Deut 4:23). The command for Israel to “watch yourselves” had to do with idolatry in both places (vs. 15 and 23), which Moses reveals is synonymous with forgetting the covenant. “This connection is almost self-evident, for the very essence of the covenant is the truth that there is only one God, the Lord, and the recognition and worship of any other is nothing other than high treason, covenant violation of the grossest kind (cf. Deut 6:4–5).”[2] Idolatry is a sin that degrades God by reducing Him to the form of a creature and brings His judgment upon those who practice it. The reason God judges is because He “is a consuming fire, a jealous God” (Deut 4:24), who does not share His glory with others (Deut 5:9; 32:16, 21; Isa 42:8; 48:11). “God’s jealousy is His zeal for righteousness that springs from His holiness. He would not tolerate Israel’s allegiance to any other god. The connotation of pettiness that is present in the English word ‘jealousy’ is totally absent from the Hebrew idea.”[3] Healthy jealousy seeks to protect what is properly loved, such as when a husband seeks to protect his wife from harm, or a mother to protect her children from what may injure them. God’s people can know His blessing and avoid His judgments if we live holy lives as He prescribes. "We’re called to be a separated people who are not conformed to this world (2 Cor 6:14–7:1; Rom 12:1–2), and yet the trend today is for churches to pattern ministry after what the world is doing. The philosophy is that the church will attract more people if the lost feel more comfortable with the services. The tragedy is that the sanctuary becomes a theater and “ministry” becomes entertainment. But Scripture and church history make it clear that what Campbell Morgan said is true: “The church did the most for the world when the church was the least like the world.” Jesus didn’t compromise with the world and yet He attracted sinners and ministered effectively to them (Luke 15:1–2). Unless we are a separated people, devoted wholly to the Lord, we can never follow His example."[4]   [1] Joseph C. Dillow, Final Destiny: The Future Reign of the Servant Kings, 4th Edition (Houston, TX: Grace Theology Press, 2018). [2] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 125. [3] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Dt 4:15. [4] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 32.

     The main point of this pericope details Israel’s departure from Kadesh-barnea and the journey through the Transjordan which they conquered and partly settled. After the rebellion and defeat of the Israelites (Deut 1:1-46), the nation “circled Mount Seir for many days” (Deu 2:1b). This included the thirty-eight years of wilderness wandering which was God’s judgment upon the exodus generation of Israelites who rebelled against the Lord. God then ordered His people to “turn north” and begin to head toward the land of Canaan (Deut 2:3). This would have required them to pass through the territory of Edom to the east of Kadesh-barnea, and then north through the region of the Moabites and Ammonites. However, God did not permit the Israelites to harass the Edomites, Moabites, nor Ammonites, who were all descendants of Abraham and Lot, and therefore related to Israel physically and by covenant. Edom would be afraid of Israel (Deut 2:4), and God told His people not to consider their land for conquest, saying, “I will not give you any of their land, even as little as a footstep because I have given Mount Seir to Esau as a possession” (Deut 2:5). Israel was to treat them kindly, paying for any food or water they consumed in their territory (Deut 2:6). God had taken care of His people, Israel, saying, “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). This was a continued sign of God’s logistical grace to meet their needs (cf. Deut 29:5). Three times God had declared “I have given” land to people other than Israel (Deut 2:5, 9, 19), and this demonstrates His sovereign control over the earth and His delegation of property to whoever He wishes (cf. Deut 32:8; 1 Ch 29:11-12; 2 Ch 20:5-7; Psa 24:1; 89:11; Dan 4:35; Acts 17:26). Israel passed through the land of Edom by circling around it “by the way of the wilderness of Moab” (Deut 2:8). Israel passed through Moab (Deut 2:9), a land once dominated by fierce people who were defeated by the Edomites (Deut 2:10-12). Moving further north, God told the Israelites to “arise and cross over the brook Zered yourselves” (Deut 2:13), which moved them into Ammonite territory. Moses then records the death of the first generation of Israelites since the exodus, and this marks a turning point in their history and advancement into the land of Canaan. This occurred after they had received their judgment of wandering for thirty-eight years, “until all the generation of the men of war perished from within the camp, as the LORD had sworn to them” (Deut 2:14). Those who died off were under God’s judgment, for “the hand of the LORD was against them, to destroy them from within the camp until they all perished” (Deut 2:15). After these people died (Deut 2:16), God instructed Moses to lead the people into the region of Ammon (Deut 2:17-18). Just like with the Edomites and Moabites, God instructed His people, saying, “When you come opposite the sons of Ammon, do not harass them nor provoke them, for I will not give you any of the land of the sons of Ammon as a possession, because I have given it to the sons of Lot as a possession” (Deut 2:19). The Moabites and Ammonites were not necessarily wonderful people; yet, God blessed them because of their relationship with Lot. We then learn about another people who formerly lived in that land and were called Rephaim, but the Ammonites called them Zamzummim (Deut 2:20), who were tall like the Anakim (Deut 2:21a). But great people are no match for the Lord, as we are told, “but the LORD destroyed them before them. And they dispossessed them and settled in their place, just as He did for the sons of Esau, who live in Seir, when He destroyed the Horites from before them; they dispossessed them and settled in their place even to this day” (Deut 2:21b-22). Lastly, we learn about another people called the Avvim, who were displaced by the Caphtorim, who were likely Philistines who migrated from Crete (Deut 2:23a), who “destroyed them and lived in their place” (Deut 2:23b). In all this, we see God’s sovereign hand of control to move people geographically and elevate some and destroy others, for the Lord owns and controls all land, and He determines who shall possess it as well as the means by which it is possessed.[1]   [1] Divinely approved acquisition of land may come as a gift, a purchase, or through military victory. When God’s people became corrupt, He expelled them 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.

Introduction to Deuteronomy Dr. Steven R. Cook Title:      Deuteronomy means “second law” and is derived from the Septuagint (LXX), a Greek translation of the Hebrew OT (ca. 250 BC). The Greek word (δευτερονόμιον) appears in the LXX in Deuteronomy 17:18, where the anticipated future king of Israel would be required to “write for himself a copy of this law[1] on a scroll in the presence of the Levitical priests” (Deut 17:18b).[2] The book of Deuteronomy is not a second copy of the Law itself, “but an amplification and advancement of the covenant text first articulated to Moses and Israel at Sinai nearly forty years earlier.”[3] The Hebrew title is derived from the first words of the book which are translated from the Hebrew (אֵלֶּה הַדְּבָרִים) “these are the words.” Author:      The author is Moses (Deut 1:1, 5; 4:44-45; 31:9, 24; cf. Josh 1:7-8; 2 Ki 14:6; Matt 19:7; Acts 7:37-38; Rom 10:19; 1 Cor 9:9), excluding his death (Deut 34:1-12). “Deuteronomy is quoted in the New Testament nearly one hundred times; and Jesus quoted more from Deuteronomy than from any other Old Testament book.”[4] Audience:      The second generation of Israelites who were living just east of the Jordan River (Deut 1:1), whose parents rebelled against the Lord and wandered in the wilderness for forty years until they perished (Num 14:33-34; Deut 1:3; 2:7, 14; Josh 5:6). Date of Writing:      Circa 1405 BC (Deut 1:3). This assumes an early date for the exodus in 1445 BC. Occasion for Writing:      Moses is about to die. Deuteronomy is his farewell message to the Israelites who are about to enter the land of Canaan under the leadership of Joshua. Deuteronomy is not merely a recapitulation of Moses’ previous writings; rather, “It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face.”[5] Structure:      The book of Deuteronomy is structured after an ancient Hittite suzerain-vassal treaty. “More than forty years of scholarship has reached a near consensus about the essential elements of standard Hittite treaty texts. These consist of (1) preamble, (2) historical prologue, (3) general stipulations, (4) specific stipulations, (5) blessings and curses, and (6) witnesses.”[6] "In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure … That is, the very fact that the book is in the shape and style of a covenant text presupposes that the covenant relationship between Yahweh and Israel is a major concern. It follows then that the theology of Deuteronomy must be sensitive to this state of affairs and that, in fact, it must be informed from beginning to end by covenant concerns. It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology. Covenant by its very definition demands at least three elements—the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus, the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."[7]      Deuteronomy was to be read and taught within the family (Deut 6:4-7). A copy of the book was to be in the possession of the Levitical priests (Deut 31:9; cf. 31:24-26), and they were to read the book publicly every seven years (Deut 31:10-11). This instruction was intended to produce respect and obedience among God’s people (Deut 31:12-13). Deuteronomy helps us understand all that occurs throughout Israel’s history which follows, as the blessing and cursing is applied to subsequent Israelites. Moses’ Message:      The central message of Deuteronomy is: serve the Lord from your heart (Deut 6:4-9). The book of Deuteronomy is a reiteration of the covenant God instituted at Mount Sinai (Ex 19:1-6). The book of Deuteronomy consists of three messages Moses preached over a period of forty days (Deut 1:5-6; 5:1; 29:1). It was Moses’ counsel to the Israelites who were about to enter a land dominated by a polytheistic pagan people who would tempt them away from their unique God, who alone is the God of the universe. Moses informed them, “Hear, O Israel! The LORD is our God, the LORD is one!” (Deut 6:4). If Israel would listen to the commands given in Moses’ message, it would result in blessing, which is what God preferred. However, if they disobeyed, God would bring cursing (Deut 11:13-17).      The major theme of the book is love. God’s love for His people is what motivated Him to govern the way He did (Deut 5:9-10; 7:7-9, 12-13; 10:15-19). And in response, God’s people were to love and obey Him (Deut 6:4-5;10:12-13, 18-19; 11:1, 13-14, 22-23; 13:3; 19:8-9; 30:15-16). Love starts with understanding (Deut 6:4-5; 11:18) and flows into action (Deut 10:18-19). Loving obedience to God would result in His blessing upon them, and cursing if they hated and disobeyed (Deut 11:26-28; 30:15-20). Similarly, God’s love for us motivates us to love Him and others (1 John 4:19; cf. John 14:15, 21, 23). "This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However, the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated."[8]      The Church would do well to learn the lessons of righteous living. “To love God supremely and our neighbors as ourselves, and to seek to glorify God in all that we do, is the essence of the message of Deuteronomy; and it’s a message we need to return to as we face the challenges of the future.”[9] Outline: Moses’ introduction to Deuteronomy (Deut 1:1-5) Moses reviews God’s faithfulness to Israel since the Exodus (Deut 1:6—4:43) Moses’ exposition of God’s laws to Israel (Deut 4:44—28:68) Moses’ appeal to faithfulness and commitment (Deut 29:1—30:20) Moses’ final words, song, and death are recorded (Deut 31:1—34:12)   [1] The Hebrew phrase in Deuteronomy 17:18 (מִשְׁנֶה הַתּוֹרָה הַזֹּאת – a copy of this law) likely refers only the book of Deuteronomy itself which the king was to reproduce and carry with him all the days of his life. [2] Unless otherwise stated, all Scripture quotes are from the New American Standard Bible. [3] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 22. [4] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 8. [5] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Introduction to Deuteronomy. [6] Eugene H. Merrill, Deuteronomy, 29–30. [7] Ibid., 47–48. [8] Tom Constable, Introduction to Deuteronomy. [9] Warren W. Wiersbe, Be Equipped, 8.

WEEK 4 - King of the UniverseApril 30th - May 6th, 2020 Day 28 - King of the NationsTherefore I will give thanks to You, O LORD, among the nations, And I will sing praises to Your name. (2 Samuel 22:50)Names of God: A Way to Understand His Nature and CharacterThe names of God are more than a distinguishing title, they represent the divine nature of God and His relationship with His people. God deserves reverence, awe and respect. The Psalmist says “holy and reverend is his name (Ps. 111:19). God has chosen to make himself known to us through the use of His names. All that God is and all that Elohim does can be understood in His many names.All this week we will be exploring the Kingship of our God and our Lord Christ Jesus. Kingship is the state or condition of being a king. a person or thing regarded as the finest or most important in its sphere or group. KEY SCRIPTURE: Numbers 6:22-27 (CEB)The Lord spoke to Moses: 23 Tell Aaron and his sons: You will bless the Israelites as follows. Say to them: 24 The Lord bless you and protect you. 25 The Lord make his face shine on you and be gracious to you. 26 The Lord lift up his face to you and grant you peace 27 They will place my name on the Israelites, and I will bless them. Place: deposit, invest, put in a particular position, a distinct condition, or state of mind.I will Bless you with…Visitation - Glory - Fire!I will Keep you… watch over, guard, preserve or protect you!I will Make My Face Shine Upon You…We shall meet ‘face to face’ My Presence will be with you! My favor and grace will be upon you!I will be Gracious to you…show kindness, be merciful, and give you favor. Gracious: properly to bend or stoop in kindness to an inferior; to favor, bestow; causatively to implore (that is, move to favor by petition); (be) merciful.O people in Zion, inhabitant in Jerusalem, you will weep no longer. He will surely be gracious to you at the sound of your cry; when He hears it, He will answer you. (Isaiah 30:19) vs. 18 says, Therefore the LORD longs to be gracious to you, And therefore He waits on high to have compassion on you. For the LORD is a God of justice; How blessed are all those who long for Him. The Tribe of SimeonSimeon was fifth tribe moving out – he was just plain mean; he often took revenge and become violent with people. He did whatever he thought was right in his own eyes. Then she conceived again and bore a son and said, "Because the LORD has heard that I am unloved, He has therefore given me this son also." So she named him Simeon. Genesis 29:33Simeon = “heard” The 2nd son of Jacob by his wife Leah and father of the tribe of Simeon. From Ancient Hebrew: To hear as well as to respond to what is heard.Simeon is associated with the Biblical month of Av (July/August).Jacob’s Blessing - A Disavowing of ActionsGenesis 49:5- 7 5 "Simeon and Levi are brothers; Their swords are implements of violence. 6 "Let my soul not enter into their council; Let not my glory be united with their assembly; Because in their anger they slew men, And in their self-will they lamed oxen. 7 "Cursed be their anger, for it is fierce; And their wrath, for it is cruel. I will disperse them in Jacob, And scatter them in Israel.Interesting Notes: It was Zimri, a member of one of the leading families of this tribe, who was slain by Phinehas in the situation at Baal-peor (Num 25:14). This tribe was not mentioned in Moses' blessing of the nation of Israel (Deut. 33). 1 Chr. 4:28-33 makes it appear that the tribe of Simeon had been assimilated into the tribe of Judah, thus fulfilling Jacob's prophecy (Gen. 49:5-7). No Blessing from Moses but Ezekiel gives a Redemptive ProphesyAlthough the descendants of Simeon disappeared as a tribe, Ezekiel mentions it in his prophecies about a future land of Canaan (Ezek. 48:24-25,33). The Book of Revelation also mentions 12,000 of the tribe of Simeon who were sealed (Rev. 7:7). The tribes of Rueben, Simeon and Gad were unruly and violent but God did not cut them off. Instead in His wisdom, He aligned them in a way that He could use their strengths and control their weaknesses. This group of tribes could easily be called God’s battle-axe brigade.I Will Bless THEM!NAME OF GOD / King of the Nations God was called King of Israel or King of Jacob and Jesus (Yeshua‘) was called King of the Jews. King of the nations is a name of God that indicates that His authority extends beyond a particular people throughout the entire world. https://namesforgod.net/king-of-the-nations/ Scriptures: Jeremiah 10:7; Revelation 15:3King of the nations in Hebrew: Melekh haggoyimJeremiah 10:6-7 6 There is none like You, O LORD; You are great, and great is Your name in might. 7 Who would not fear You, O King of the nations? Indeed it is Your due! For among all the wise men of the nations and in all their kingdoms, There is none like You.King of the nations in Greek: Ho basileus tōn ethnōnRevelation 15:3 AMP 3And they sang the song of Moses the servant of God and the song of the Lamb, saying, Mighty and marvelous are Your works, O Lord God the Omnipotent! Righteous (just) and true are Your ways, O Sovereign of the ages (King of the nations)! [Exo 15:1; Psa 145:17]Revelation 15:3-4 3And they (victorious saints) sang the song of Moses, the bond-servant of God, and the song of the Lamb, saying, "Great and marvelous are Your works, O Lord God, the Almighty; Righteous and true are Your ways, King of the nations! 4 "Who will not fear, O Lord, and glorify Your name? For You alone are holy; For ALL THE NATIONS WILL COME AND WORSHIP BEFORE YOU, FOR YOUR RIGHTEOUS ACTS HAVE BEEN REVEALED.” Desire of All NationsHaggai 2:6-9 (NKJV) 6 For thus says the LORD of hosts: 'Once more (it is a little while) I will shake heaven and earth, the sea and dry land; 7 and I will shake all nations, and they shall come to the Desire of All Nations, and I will fill this temple with glory,' says the LORD of hosts. 8 'The silver is Mine, and the gold is Mine,' says the LORD of hosts. 9 'The glory of this latter temple shall be greater than the former,' says the LORD of hosts. 'And in this place I will give peace,' says the LORD of hosts."Blessing / Declaration of the Name:I put, pronounce, invoke and place the name of King of the Nations upon you! Yahweh, we give thanks to You, among the nations. O LORD we sing praises to Your name - You alone are worthy of our admiration!I say, Visitation - Glory - and Fire are coming to your house. I say, Yahweh is preserving and protecting the things that concern you. He is aware of all your concerns, so lay them at His feet…Yahweh’s favor, graciousness, kindness and mercy are being extended to you and yours. Yahweh is calling you! Come, He says, meet Me face to face - My presence will envelop you in these days.Yahweh, desires to hone your character so it will exemplify Jesus to the nations. So, if you are like Simeon prone be mean, take revenge or become violent with people, Repent! If you are like Simeon ‘one who does whatever he thinks is right in his own eyes’, KNOW it will cost you the greater portion of your inheritance. REPENT, beloved!Align yourself with My character and attributes for I desire for you to walk in ‘all’ of your promised land. I say, stand in awe of the King of the nations for there is none like Him. He alone is great, and great is His name. Hear of Nations: Wise men will fear and give Him homage to the King of the nations for there is none like Him. He is the sovereign of the nations; marvelous are His mighty works and righteous and true are His ways.I say, Beloved, the shaking you have seen throughout the earth is meant to bring My People, and the nations of the earth to the Desire of ALL Nations. The King of the nations is shaking the earth to prepare her for the latter glory. Fear not your financial standing says the King of the Nations for the silver and gold are Mine. I am repositioning it for My end-time harvest - I am well able to care for you and to release kingdom wealth into your hands. I say, shaking is producing the latter glory in My People (temple) who yield to Me. I will fill you, I will fill My temple, I will fill the nations with a greater portion of glory in these days. Says, the King of the Nations!

Today we read about the cities of refuge which were set up to protect someone who killed a person accidently. But if it was not an accident and was murder which was committed, the murderer would not be allowed in the city and be at the mercy of the avenger of blood to “purge the guilt of innocent blood from Israel” (Deut. 19:13). The principal of the cities of refuge ironically really comes out in the life of Ahab. Our attention is first drawn to the cities of refuge when Ahab asks Jehoshaphat, “Will you go with me to battle at Ramoth gilead?” (1 Kings 22:4). The city of Ramoth-gilead had been taken by the Syrians and Ahab wanted it back. But Ramoth-gilead happened to be one of those cities of refuge. Bro Richard Morgan Read more... https://bibletruthandprophecy.com/its-the-thought-that-counts-when-religion-goes-wrong-252020/

SwordPlay - S2E5 (ep.41) - Judith - What is the Apocrypha? - What about the manuscripts for Judith? - Chapter Summaries: 1-3, 4-7, 8-10, 11-13, 14-16 - Structure: How is the book of Judith laid out? - Historicity: Is the book historical? - What is the book of Judith? - Biblical Connections? - Did Judith act morally? Was she blessed by God in her deception? - Why are there no miracles, prophets, or dialogue from God? - How can Achior, an Ammonite, convert to Israel? (Deut. 23:3; Ezra 9:1) - Why did the Western Church Fathers treat Judith as a Canonical book? - Is it possible to have a Holy Spirit inspired work of fiction? Recommended: - An Introduction to the Apocrypha by Bruce M. Metzger - Introducing the Apocrypha: Message, Context, and Significance by David A. deSilva view our website: swordplay.cast.rocks search "swordplay" in iTunes podcasts, Google Play Music, or your favorite podcast app. Please "Like" us or even write a review. feel free to re-post to social media send questions and comments to: swordplaypodcast@gmail.com

Replacement TheologyDoes the assembly (or church) replace Israel?Deut 10:12-13Deut 6:4-6Numbers 15:37-38Who is Israel?Who is the law ascribed to?Messiah is our linkEph 2:12-13Has the New Testament Church replaced Israel?Acts 7:37-38Acts 19:24-41Gentile converts were to be accepted even before the time of Messiah.Deut 10:17-19Isaiah 56:3-8The sons of the foreigners can join themseles to Yahweh.A home for all nations.Acts 15:13Yahweh is faithful.Romans 11:1-2Yahweh will not cast his people away.Psalm 94:14Jeremiah 31:35-40Romans 3:1-2Romans 9:4-51st Chron 17:20-22You are a holy peopleDeut 7:6-8He didn't choose them becuse they were mighty.Deut 9:4-6Israel to be a good witness to other nations.Deut 4:5-8How Isreal was to witnes to others.Isaiah 4:10With whom are the covenants made?Jeremiah 31:31-33Hebrews 8:8Do these things apply personally to us?Isaiah 51:7If you don't believe the words of Moses how are you going to believe the words of Messiah?John 5:47Israel has a marvelous futurePsalm 102:15-16Isaiah 2:1-4Micah 4:1-3Revelations 21:10-13The assmebly doesn't replace Israel... the assembly is Israel.Support the show (http://www.halleluyah.org)

Welcome to episode two of our series discussing the biblical theme of the Son of Man. In this episode, Tim and Jon discuss humanity's role in relation to other parts of creation, specifically animals. In part one (0:00-30:15), the guys briefly recap the first episode and quickly go over Daniel’s dream in Daniel 7, where he has a vision of the Son of Man appearing. Tim then dives into the language and ideas presented in Genesis 1 and specifically focuses on the order of creation and how the days are paired. Genesis 1:1-2: In the beginning God created the skies and the land and the land was wild and waste, and darkness was over the face of the watery deep, and the spirit of God was hovering over the waters. Wild (tohu) = unordered Waste (vohu) = uninhabited Day 1 - Light: Separated from dark, day and night. Day 4 - Lights appointed to rule the day and night. Day 2 - Waters above separated from waters below. Day 5 - Creatures in waters below, creatures in waters above. “And God created the great sea monsters..." (1:21) “And God blessed them, saying be fruitful and multiply and fill the waters…” (1:22) Day 3 - Water separated from dry land. “Let the land bring forth (ותוצא) plants and vegetation and seed-producing plants and trees producing fruit.” (1:12) Day 6 - Creatures on the land. “Let the land bring forth (ותוצא) living beasts by their kinds.” (1:25) “Let us create the human (ha-adam) in our image and as our likeness… And God blessed them, and said, (1) be fruitful and multiply and fill the land and subdue it, and rule the fish of the sea, the birds of the air, and the beasts on the land.” (1:26-28) Gen 2:1-3: God rests on the seventh day, which does not end. Tim then focuses on humanity's relationship with animals. Tim notices that humans are the “second comers” to creation, who are given the responsibility to rule over the animals who came first. This is a pattern that shows itself many times in Genesis. (Think about Joseph’s sons later in the story.) Tim then asks what it means for humans to be called to rule over the animals. Tim cites Richard Bauckham’s book Living with Other Creatures, “It is not often well enough noticed that the command God gives to humanity refers to two rather different matters. It refers first to the relationship of humans to the earth, secondly to their relationship to other living creatures...and they are not the same thing. Humans are not alone in being told to be fruitful and to multiply and to fill, the first and birds were given the same blessing on day 5. Only humans are told to fill and to subdue the land. In the narrative this refers clearly to agriculture, taking possession of the soil and working it in order to make it yield more food for humans than it would otherwise do. But what about all the other land animals? How does humanity’s role of subduing land relate to God’s blessing of the animals to fill the land? Notice God’s next words to the humans: See, I have given you (humans) every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food. (Gen 1: 29– 30) Why does God tell humans that he has given every plant for food for the other living creatures? Surely, the reason is that it is the humans who need to know that the produce of the earth is not intended to feed them alone, but also all the living species of the earth. The clear implication is that the earth can provide enough food for all creatures. Humans are not to fill the earth and subdue it in a way that leaves no room and no sustenance for the other creatures who share the earth with them. God has given them too the right to live from the soil. So the human right to make use of the earth, to live from it, is far from unlimited. It must respect the existence of other creatures. The biblical portrait of human dominion over the animals must be filled out by the Bible’s vision of “royal rule.” Since Genesis depicts the image of God as a kind of royal function, the rule of a king over others, it is worth recalling the only passage in the law of Moses that refers to the role of the king in Israel (Deut. 17: 14– 20). There it is emphasized that the king is one among his brothers and sisters, his fellow-Israelites, and should not forget it. He should not accumulate wealth or arms or indulge in any of the ways kings usually exalt themselves above their subjects. Only if they remember their fundamental solidarity with their people will kings be able to rule truly for the benefit of their people. Similarly, only when humans remember their fundamental solidarity with their fellow-creatures will they be able to exercise their distinctive authority within creation for the benefit of other creatures.” (pp. 226-228) In part two (30:15-41:30), Jon asks about carnivorous animals like lions. Tim says that life survives at the expense of other lives right now, but apparently, in the new creation, that will fundamentally change. Tim says that humans bear responsibility for animal’s destiny; that’s why we are called to rule them. This is humanity acting in their identity of the divine image. Tim shares this quote: “The close relation of the term for God’s image with that for the commission to exercise dominion emerges quite clearly when we have understood selem as a plastic image. Just as powerful earthly kings, to indicate their claim to dominion, erect an image of themselves in the provinces of their empire where they do not personally appear, so man is placed upon earth in God’s image as God’s sovereign emblem. He is really only God’s representative, summoned to maintain and enforce God’s claim to dominion over the earth.” Gerhard von Rad, Genesis: A Commentary, ed. Peter Ackroyd et al., trans. John H. Marks, Revised Edition., The Old Testament Library (Philadelphia, PA: The Westminster Press, 1972), 59–60. Tim says that a human making an idol is an oxymoron. Humans are the image of God, so why would they make one? Tim then posits that in Genesis 3, an animal (the snake) is the one who deceives Adam and Eve. Humans end up getting ruled by the animals instead of ruling them. In part three (41:30-53:00), the guys discuss Psalm 8: O Lord, our Lord, How majestic is Your name in all the earth, Who have shown Your splendor above the heavens! ….When I consider Your heavens, the work of Your fingers, The moon and the stars, which You have ordained; What is human that You take thought of him, And the son of man (human) that You care for him? Yet You have made him a little lower than elohim (God or angelic beings), And You crown him with glory and majesty! [kavod va-hadar ‘divine attributes’] You make him to rule [mashal] over the works of Your hands; You have put all things under his feet, All sheep and oxen, And also the beasts of the field, The birds of the heavens and the fish of the sea, Whatever passes through the paths of the seas. O Lord, our Lord, How majestic is Your name in all the earth! Notice how God’s exaltation and glorification of humans is set within an inclusion frame about God’s own majesty and reputation. An exalted humanity doesn’t compete with God, rather it increases God’s own honor, because humans are an expression of the divine beauty and creativity. In part four (53:00-end), Tim shares this quote: “One point of saying that God is the absolute sovereign (as the biblical texts say time and again) is to say that he is free: free to exalt and share his own power and divine power with those whom he wills, through a transformation of their nature and identity; free to create entities that in various ways share in his identity as ruler and judge, and who manifest his presence within the world… The God of the biblical story is able to enter into and take on the nature and identity of the very reality he has created, taking it up into his very self. God’s identity is, apparently, “sharable.” … God’s identity is not a zero-sum game. To say that God shares his identity with humanity does not mean he suffers a loss of being; on the contrary, it is actually a way of saying that his identity is magnified and his glory extended.” [Tim’s note: “and, we may add, this is the way the divine love is extended as well.”] - Crispin Fletcher-Louis, Jesus Monotheism, 310-312. Tim says that for God, relationship with creation means entering into a shared relationship with it. Show Produced By: Dan Gummel, Jon Collins Show Music: Defender Instrumental, Tents The Cave Resides Deep in the Forest, Artificial Music Talking with You, Copyright free Very Chill Saxaphone, Copyright free Show Resources: Gerhard von Rad, Genesis: A Commentary Crispin Fletcher-Louis, Jesus Monotheism Richard Bauckham, Living with Other Creatures. Our video on the Son of Man: https://www.youtube.com/watch?v=z6cWEcqxhlI&t=113s

FOUNDATIONAL FRAMEWORK. PART 39Foundational 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.The glory of God is the centerpiece and goal of all existence.God’s glory is maximally realized in the promised, coming Kingdom.When we speak of kings and kingdoms, we are always speaking of eternal matters. The descriptions that we have in Scripture with relation to Satan and heavenly beings always speak of thrones, rulership, earthly leaders, and/or crowns in some capacity (Ezek 28:12-26; John 14:30; 16:11; 2 Cor 4:4; 11:13-15; Eph 2:2; Eph 6:11; 2 Thess 2:3-4). This concept of ruling and reigning is found throughout the Bible because it is the chief end to which God is working all of history so that His Son will be glorified in ruling over the nations of the earth (Psa 2). Building towards this glorious end, we have the man David as a significant turning point in the history of God’s plan for a future, glorious kingdom!David is known for two main things in popular Christianity. On the devotional side, he is known as “a man after God’s heart.” This is seen in 1 Samuel 13:14 and Acts 13:22. On the side of disgrace and sin, David is known for his adultery with Bathsheba and the murder of her faithful husband Uriah the Hittite (2 Sam 11:1-12:23). While his sin is particularly heinous, we will focus on his heart toward the Lord and the Lord’s promises made to David. This is seen in 2 Samuel 7:8-16 and Psalm 89.2 Samuel 7:8-16. At the beginning of this chapter, David is disturbed that he lives in a finely-built house with materials of superior quality while the Ark of the Covenant sat in a tent outside (7:1-3). However, the Lord speaks to Nathan the prophet in replying to David, telling him that He is not in need of a house. But it is David’s heart in the matter, his desire to care for YHWH, the love that he wanted to show YHWH, that turns the tables of history with David, seeing that YHWH establishes David’s house and kingdom forever. Notice some of the specifics of this passage.In the same way that YHWH took Saul from a meager existence and elevated him to king (1 Sam 15:17), so YHWH does the same for David (2 Sam 7:8). YHWH recounts His constant presence in David’s life and begins to unfold the blessings that He has in store for him (v.9). This involves the establishment of Israel in the land (v.10), which is in keeping with the promise given to Abram in Genesis 12:2. The specifics in v.10 obviously point to a future time because there is the promise of Israel not being disturbed and that the wicked would not afflict them “as formerly.” Verse 11 elaborates that the “former time” being spoken of was the time of the Judges (hence the importance of having read through Judges), with the declaration of “rest” from all your enemies.YHWH then states that He will build a house for David (v.11b)! This “house” (bayit- “house, temple, dwelling place, family, dynasty”) will be a house of people, descendants that will reign (v.12). Many have concluded that the offspring mentioned in v.12 is Jesus, but v. 13-14 show that the person in mind is Solomon, seeing that he builds the temple for YHWH (1 Kings 6:1-38) and that he was chastised by the LORD for his rebellion (1 Kings 11:11-13). Jesus did not build the temple, nor did He sin and need chastisement. YHWH then notes in v.15 that His hesed (“loyal love”) would not depart from Solomon, contrasting this relationship with that of Saul. If Saul is a picture of a kingdom sustained by works, Solomon is a picture of a kingdom sustained by grace.In v. 16, “forever” is the word used to describe David’s house and kingdom, meaning that it is sure and certain because the Word of YHWH has stated it (v.13). In fact, YHWH goes to great lengths in the Scriptures to reiterate the incontrovertible and indisputable fact of David’s descendant reigning on the throne of Israel and his Kingdom having no end (2 Sam 23:1-5; Psa 89:33-37; Jer 33:14-26). This covenant, like the Abrahamic Covenant, is unconditional in nature, meaning that human failure does not negate its ultimate fulfillment because it is based on YHWH’s Word and not one’s actions. It is possible for human disobedience to hinder the fulfillment of an unconditional promise made by YHWH as seen in Numbers 13 & 14, but this does not mean that the promise will not be fulfilled at a later time by YHWH.The three main elements mentioned in v.16 are: 1) house, 2) kingdom, and 3) throne. As we have already seen, “house” refers to David’s progeny (v.11b). This is a blood line, being established by YHWH. The “kingdom” would be those in David’s line who had the right to rule over Israel. No one else had legal claim to royalty. This was to be a regal, family-ran ministry of humility and servanthood unto Israel (Deut 17:14-20). The “throne” deals with a literal place of ruling in which David’s descendants were to reign. Jerusalem is the place of this reign. It alone is the center of the universe. No other place is sufficient for ruling, nor has the Lord made such promises to any other people.The astute Bible student will immediately notice the connection to the Lord Jesus Christ in these designations. Bergen notes that, “Three of Jesus’ claims concerning himself allude to this verse. First, Jesus claimed he would build a temple (cf. Matt 26:61; 27:40; Mark 14:58; 15:29; John 2:19–22). Second, he claimed to possess an eternal throne (cf. Matt 19:28–29). Finally, he claimed to possess an imperishable kingdom (cf. Luke 22:29–30; John 18:36).”[1]2 Samuel 7:18-29. This passage is David’s prayer-response to what we have just read, which is commonly known as the Davidic Covenant. Of significant observation is the use of “LORD” (YHWH), “God” (Elohim), and “Lord GOD” (Adonai YHWH, meaning “Master, Self-existent One”). The reverence given as a response in prayer is humble and tender, revealing to us the type of man that David was. His transition to “Adonai YHWH” shows the high reverence that he placed upon YHWH and His promise, which he uses eight times in this prayer. In this prayer-response, one will do well to notice the celestial connections made in v.22, 23b, & 26-27.In His grace, the Holy Spirit has seen fit to give us a complementary passage in Psalms that aids in our study of 2 Samuel 7:8-16.Psalm 89:1-37. Before reading this Psalm, it is vital that we are acutely aware of the significance of God’s name “YHWH” when it is used in Scripture. This name communicates the understanding that He alone is self-existent and needs nothing else to survive, endure, be, or continue. YHWH alone is completely self-sufficient and the uncaused Cause of history. All else is His creation. This fact stands in awesome opposition to the divine council in the heavenlies, described here as the “assembly of the holy ones” (v.5), those “in the skies” (v.6a), the “sons of the mighty” (v.6b), the “council of the holy ones” (v.7a), and “those who are around Him” (v.7b). The repetition of YHWH’s name is important. Joseph Alexander explains, “The divine name here used implies that what makes him so terrible is his infinite power. The angels are again called holy ones, but furthermore described as the privy council, the confidential intimates, of God himself… Yet even to these, as being endlessly superior, he is and ought to be an object of adoring fear.”[2]From v.5 to v.18 is a praise unfolding to the superiority of YHWH and the rule that He has because He is the Owner of all things. If the heart does not jump for joy in reading this section, your jumper is broken!The term “Rahab” in v.10 is a difficult one, commonly understood as “Egypt” (Psa 87:4) but also as “Leviathan” (Isa 51:9). Ross explains that “’Rahab,’ representing Egypt (cf. Isa. 30:7), was probably the name of a powerful demonic force thought to be behind that nation.”[3] With the mention of the divine council in v.5-8, the possibility of “Rahab” being the name of the demon over Egypt (v.10), and a possible reference to the “godly ones” in v.19 being the divine council (or possibly the prophet Nathan), one can see that the covenant made with David has some serious implications as far as the heavenly realm is concerned. More on this in a moment.In v.17b & 24b, the use of the word “horn” may seem odd but is seen as trumpets, flasks, on the corners of the altars, and can even be understood as the peak of a hill, all speaking in a literal sense. This word is also used to express someone’s kingdom, strength, or honor when understood in a figurative-literal sense.The Lord is clear in verses 30-37 that David’s son’s disobedience will not negate the promise of YHWH’s Word toward David. The covenant with David’s house does not excuse sin and all sin will be punished. The covenant with David is such that YHWH cannot lie about it (v.33-37). He is faithful to the uttermost in everything that He has spoken.Two things are certain in reading through this Psalm. First, YHWH has a solidified plan with the house of David that has been sealed in the Davidic Covenant. Second, this covenant rests solely on YHWH’s “loyal love” (hesed- “lovingkindness”) and His faithfulness. Even the disobedience of David’s line cannot negate the promise of YHWH.The prophecies spoken forth so far concerning the Messiah have been nothing short of damning to Satan and the fallen angels. In Genesis 3:15, the “seed of the woman” is spoken of as crushing the head of the serpent. In Genesis 12:1-3, Abram is promised a Land and worldwide blessing, but it is the Seed, being the Lord Jesus Christ, that would come forward, even though Abram and Sarai were beyond producing offspring. Genesis 49:10 speaks of the privileged position of Judah, from which the scepter of rule will never depart. The obedience of all people will one day be directed to the tribe of Judah.These prophecies are promises resting on the character of God that await their fulfillment in history. Each step that God takes in revealing more about the eventual triumph of the coming King and the establishment of His glorious Kingdom on earth to rule with a rod of iron (Psa 2) is a threat to the father of lies, the enemy, the murderer, Satan (Col 2:13-15). It is a declaration of victory to the divine council, much of which are demonic spirits overseeing the nations and ruling them in corruption and injustice despite YHWH’s rebukes of them (See Psa 82).For YHWH to extend such a blessed promise to David is monumental. It is David’s faithfulness that brought him such a privilege in YHWH’s plan for the ages, and it would be through David’s lineage that Christ the Lord would enter into this world, both by blood and by heritage as the only One possessing the right to be the King over Israel.The message of triumph is: CHRIST WILL BE KING! YHWH’s WORD STANDS FIRM! Victory is as certain as God Himself![1] Robert D. Bergen, 1, 2 Samuel, Vol. 7, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), p. 340.[2] Joseph Addison Alexander, The Psalms: Translated and Explained, The Classic Commentary Library (Grand Rapids: Zondervan, 1964), p. 371.[3] Allen P. Ross, “Psalms,” The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, Vol. 1 (Wheaton, Illinois: Victor Books, 1985), p. 857.

The Old Covenant Priests or Ministers were called to minister to God and to the children of Israel (Deut. 21:5). Similarly, every born-again believer in Christ, as a New Covenant Priest, is called to minister to God and to people. But, how should the believers in Christ minister to people? Find out in this insightful and inspiring teaching, Part 5 - the final part of our series on Serving God Acceptably.

Is God vir ons voorwaardelik of onvoorwaardelik lief? Moet ons wette gehoorsaam en reëls na kom, goeie mense wees sodat God meer van ons moet hou en ons moet seën? Met gister se doop is ons herinner aan die verbond wat God met Abraham (Gen 15) en weer met Israel (Deut 29) gesluit het. En die verbond se fokus is, God wat sê: “Ek sal wees wat ek moet wees of jy is en doen wat jy moet wees of doen of nie...Ek sal getrou wees...” Dit is God wat vrywillig Hom aan ons commit en sy woord gee dat Hy getrou sal bl

Is God vir ons voorwaardelik of onvoorwaardelik lief? Moet ons wette gehoorsaam en reëls na kom, goeie mense wees sodat God meer van ons moet hou en ons moet seën? Met gister se doop is ons herinner aan die verbond wat God met Abraham (Gen 15) en weer met Israel (Deut 29) gesluit het. En die verbond se fokus is, God wat sê: “Ek sal wees wat ek moet wees of jy is en doen wat jy moet wees of doen of nie...Ek sal getrou wees...” Dit is God wat vrywillig Hom aan ons commit en sy woord gee dat Hy getrou sal bl

Is God vir ons voorwaardelik of onvoorwaardelik lief? Moet ons wette gehoorsaam en reëls na kom, goeie mense wees sodat God meer van ons moet hou en ons moet seën? Met gister se doop is ons herinner aan die verbond wat God met Abraham (Gen 15) en weer met Israel (Deut 29) gesluit het. En die verbond se fokus is, God wat sê: “Ek sal wees wat ek moet wees of jy is en doen wat jy moet wees of doen of nie...Ek sal getrou wees...” Dit is God wat vrywillig Hom aan ons commit en sy woord gee dat Hy getrou sal bl

Is God vir ons voorwaardelik of onvoorwaardelik lief? Moet ons wette gehoorsaam en reëls na kom, goeie mense wees sodat God meer van ons moet hou en ons moet seën? Met gister se doop is ons herinner aan die verbond wat God met Abraham (Gen 15) en weer met Israel (Deut 29) gesluit het. En die verbond se fokus is, God wat sê: “Ek sal wees wat ek moet wees of jy is en doen wat jy moet wees of doen of nie...Ek sal getrou wees...” Dit is God wat vrywillig Hom aan ons commit en sy woord gee dat Hy getrou sal bl