Podcast appearances and mentions of Jack Deere

It has been said that all of us are theologians. We all have a picture of God in our heads. But is your picture of God correct? Keep listening to find out. Hi, my name is Terence and I'm your host for Reading and Readers, a podcast where I review Christian books for you. Today I review “Portrait of God: Rediscovering the Attributes of God through the Stories of His People” by Jack Mooring. 224 pages, published by David C. Cook Publishing in August 2024. Available in Amazon Kindle for USD9.99 and in Logos for USD10.79. I received a free review copy but the publisher has no input to my review. ## Systematic Theology Through BiographyToday's book promises to explain the Attributes of God through the lives of Christians. But wait, someone says, “If you really want to know the Attributes of God, you should get a good book on Systematic Theology. The bigger the better.” So grunts the theological egghead. Nope. If the size doesn't scare people off, the title “Systematic Theology” would. Then someone says, “Just get J.I. Packer's ‘Knowing God'.” That's a great book. A classic. But today's book gives us a different way to know God's attributes and that is through stories. Bible stories have helped children know God. Much of the Bible consists of stories of God and His People. So we could say that today's book is not inventing a new approach but rather adapts the biblical way of knowing God: through the stories of him interacting with his people. ## Art Class with a Divine SubjectIn this book, Jack Mooring wants us to paint a portrait of God. If this sounds a bit artsy-fartsy to you, maybe it's because Mooring was an artist. More, accurately, a musician. If his name sounds familiar, it's because he is the former band member with the Grammy Award-nominated group Leeland. Mooring is also the founding pastor of a church, Celebration of Life Church in Nashville. So he is not the typical professional theologian who writes a book on the attributes of God. He is just a passionate Christian who wants everyone to know God. And he takes hold of artistic license to separate himself from the professional theologians. We will do a portrait of God. Using the lives of God's people as the brushstrokes. ## A Brushstroke of JoyConsider this: Whose life do you think best reveals God's joy? Think of all the great men and women who have served God through the ages. Who would best demonstrate the joy of the Lord? Mooring chooses C.S. Lewis. The chapter starts with Lewis as a young man arriving at Oxford University. But then, the Great War happened. I quote:> The war was a brief but horrific interlude in his life. He saw unbearable things. His closest friend in his company was killed. While raised in a Christian home in Ireland, he'd been brought up on the teachings of the church, but early on he had decided God couldn't be real. His mother had died when he was only nine years old. He remembered praying that God would save her life, but his desperate request seemed to have fallen on deaf ears.>> His childhood angst at God had turned into full-blown atheism as a young man. And if his journey away from God needed any more help, his traumatic experiences in the war had seared his mind. Later, Mooring writes:> There were cracks in Lewis's armor. For all his resistance against God, he had a weak spot for joy. Deep joy. The joy that aches in your belly when you see something truly beautiful. You reach for it but can't grasp it. You try to recreate the same feeling the next day, only to find it missing. This haunted Lewis.>> He began to do what he always did to find answers: He read books and talked deeply with his friends. Famously, one of his friends was J.R.R. Tolkien. Tolkien and others encouraged Lewis in his search for answers. I quote:> Lewis raised a challenge to his friends: “What separates Christianity from any other myth? After all, there are other stories about a god ‘saving' his people.”>> His friends responded with an idea that changed his life. “Yes, Christianity is a myth,” they said. “But it is the only true myth.”>> Suddenly, he realized that the Norse mythology he loved was never the real source of the joy he felt. It was God. Every good and beautiful myth was simply pointing to the one true “myth”. The chapter interleaves episodes of Lewis' life with Mooring's own comments and reflections. A YouTube video about a ten-million-dollar mountain chalet sends Mooring through a whirlwind of emotions from curiosity, awe, desire and lust, to disappointment, jealousy, embarrassment and resignation. Everybody who has watched an influencer boasting of cars, food or travel knows what Mooring felt. Mooring shows us YouTube-addicts that our desire is a reminder that God is our true desire. Just like C.S. Lewis, we are searching for the real source of joy: God. And that's how every chapter goes. He shares a story then a reflection to bridge the story to you, the reader today. On top of that, every chapter in the book ends with “Final Brushstrokes”. Let me quote: > C.S. Lewis's life teaches us that the greatest joys in life are simply signposts pointing us to the ultimate joy that is God. And that when we find Him, we find peace even in deep pain and suffering.>  > So our portrait of God gets another color: the vibrant hues of joy! We learn that God is not on a mission to stop people from having fun. Actually, the fun begins with Him. We think that worldly pleasures will fulfill us, but they let us down every time. God Himself is the author of everything good, true, and beautiful! And when we find Him, we can truly enjoy the world He made and find an unfading joy that comes from His nature. I repeat, “the story of C.S. Lewis gives our portrait of God another colour, the vibrant hues of joy.” And so every story in this book gives another brushstroke, giving us a better, more complete look of God each time. Or does it? The thing about brushstrokes is that it can either reveal or distort the subject it portrays. ## God Still Heals TodayChapter 5 is titled, “The Healer” -- God of Power. It is the story of Kathryn Kuhlman. I quote:> I chose the story of Kathryn Kuhlman because her life is an irrefutable example that God heals today. He can even work through people who, like her, were imperfect and in need of God's grace. Because those are, in fact, the only people He can use. And Mooring needs an irrefutable example because some people do refute it. Those pesky cessationist who believe the spiritual gifts have ceased. Mooring writes:> I believe this [cessationism] is one of the most damaging ideas the church has ever adopted. It has caused so many to miss out on one of the things Jesus died to give them.> I don't have the space in this chapter to make a complete argument refuting cessationism. I point to you to Jack Deere's superb book Surprised by the Power of the Spirit. He is right. He doesn't have the space to make that argument but he goes for it anyways. Let me summarise the three problems I see with this chapter. ### Healing and Gift of Healing Are DifferentFirst, Mooring assumes that cessationists do not believe God heals today. In the conclusion to the chapter, he writes:> People like Kathryn Kuhlman showed the world that God is still active in healing the sick. There is a problem here because cessationists also believe God is still active in healing the sick. John MacArthur, the poster child for cessationists, writes in his book Strange Fire:> While the Lord still answers prayer and works in providential ways to heal people according to his will, there is no evidence that miraculous healings are occurring today as they did during the apostolic age. Mooring should have written, “People like Kathryn Kuhlman showed the world that God is still active in *giving individuals healing power today*.” When Mooring conflates “God heals today” with “God gives individuals healing power today”, as if one means the same as the other, it causes misunderstandings. Readers walk away thinking, "Those Reformed fellows don't believe God heals! And they call themselves Bible believing Christians?" Now that I have clarified the cessationist position, does Mooring's point on healing still stand? The purpose of the chapter is to highlight the Power of God. I ask: "Is the Power of God only demonstrated through healing rallies?" No. Would the Power of God also be demonstrated if I prayed for someone, and that someone got healed? Yes. Should the church teach Christians that God heals today? Yes.That is what Mooring is getting at. But he could have made that point more powerfully, getting more agreement if he told the readers about God's power through healing instead of God's power in giving some individuals the power of healing. ### Character of the Healer and the Healed.My second criticism: Mooring makes a big push for healing but over-promises the impact. He writes:> Praying for the sick is an act of divine love, and love never fails! So no matter what happens, the compassionate act of believing for someone's healing is itself a success.> What if we lived this way? Thought this way? A dying world would be shocked back to a God reality that has been gone for decades. We would see millions saved! Millions coming into direct contact with the God who loves them and sent His only Son for them! Would we really see millions saved? Jesus healed ten lepers, only one came back to give thanks to Jesus. In Matthew 11:21, Jesus says, "“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes." In Matthew 12:39, Jesus answered those seeking a sign from him, “An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah." So if Jesus Christ, the Son of God, had a 'bad' conversion rate from healing, I'm not confident that all those who were healed by Kathryn Kuhlman and her fellow healers came to saving faith. You say, "Even if it's 10%, that's still a good reason to promote healing rallies." But Jesus rejected those who called for signs. Isn't that a clear sign for us on the place of miracles today? Consider this: when Paul wrote his final letter to Timothy, he charged Timothy to do many miracles, teach other faithful men how to receive the gifts and how to promote these gifts so that people will come to Jesus through healing and miracles. No, Paul did not. This is what Paul wrote. 2 Timothy 2:2.> and what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also. Keeping the main thing the main thing is to keep the Gospel central. In the climax of the letter. 2 Timothy 4:1-2.> I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: Preach the Word... From my criticisms on this chapter, you would think that I am a cessationist. Actually I am not. From my own study, I don't see a biblical reason to conclude that the gifts have ceased. I have no problems with the spiritual gifts being in operation today. So I am sympathetic to his position. I just disagree with how he frames it, which brings me to my last point on this chapter. ### Bill Johnson and Not Sam StormsMy third criticism: Mooring lost me at Bill Johnson. He would have had me if he said Sam Storm. I have read Bill Johnson's “When Heaven Invades Earth” and am familiar with the practices of his church, Bethel Redding. I compared Johnson's own words and his church's practice against Scripture, and I conclude that  Bill Johnson distorts Scripture to fit his theology and practice. So when I read a quote from Bill Johnson, all the alarm bells in my head just rang out. Mooring might protest and say that in the whole book, he just makes one mention of Bill Johnson. It's just a side remark, a throwaway quote, and it shouldn't put the whole chapter into doubt. Well, if he is frustrated so am I. I share many of his positions and outlook on healing and gifts of healing. He could have elevated his argument by quoting Sam Storm. Or Craig Keener. But not Bill Johnson. I don't like it when someone twists Scripture for their own ends. ## Other BrushstrokesLet's step out of this healing chapter and consider the rest of the book. So far, we have a story of C.S. Lewis and Kathryn Kuhlman. Their lives are brushstrokes that describe God's joy and power. There are others: Augustine, William and Catherine Booth, Thomas Chalmers, Fanny Crosby and Athanasius that in their lives describe God's holiness, compassion, good news, faithfulness and truth. The last two chapters of the book bring out the story of you. Who are you? How do you relate to God? In his conclusion, Mooring writes that we are:> to use our gifts to ‘paint God' for a world that is desperate to know what He is really like. ## Overall ThoughtsAnd yes, the world is desperate to know what God is really like. Does this book tell us? The book aims to tell us the attributes of God through the stories of his people. In that sense, it is a success. Mooring has picked, for the most part, individuals that Christians would agree are exemplary. And in whose lives we can see a portrait of God. But after finishing this book, it has also made me realise the big flaw in using other believers' stories to know God. Let's imagine an evil version of Jack Mooring, who also wants to tell the attributes of God through God's people. But instead of choosing a blind hymnwriter, he picks a pastor convicted for sexual assault. He picks murderous crusaders, child molesters, embezzlers, a villains gallery of self-professing Christians. Then this evil version of Jack Mooring concludes the book to say, “These are Christians, and so God.” Christians will rightly argue that those crooks pervert the true portrait of God. As God himself has put it, “My name is blasphemed among the nations because of evil doers.” When we pick individuals that best fits our idea of God, our choice reveals more about what we think God is like and not necessarily how God is really like. We could have a situation where we are supposed to have a painting of the Mona Lisa but instead get a Lisa Simpson. “Does that mean reading biographies of Christian men and women is a useless enterprise?” No! The reading principle behind that is Paul's call, “Follow me as I follow Christ.” We follow Paul knowing that he is the imperfect following the perfect. So we read the biographies to know imperfect creatures. But when it comes to knowing the Perfect Creator, the attributes of God, we risk adopting the principle behind Philip's request, “Jesus, show us the Father,” which Jesus replied, “When you see me, you see the Father.” This is something that only Jesus can say. When you see me, Terence, you don't see the Father. You think that's obvious? It should be. But if it was then why do so many people lose faith in God when the people they admire fall from grace. I don't want you to misunderstand me. I am not knocking on Jack Mooring's book. I just want to point out how reading Mooring's book reminded me again how wonderful is our Bible. We can actually know God because the Perfect has revealed himself to us. To know the attributes of God, to know God, absent the Bible is a speculative and confusing mess. But with the Bible, we can know God and know how well his people reflect who he is. ## Would I recommend it?Would I recommend this book? For Christians who like Bill Johnson and the type of Christianity he represents, they would not give someone like me a chance to question their beliefs. For them I would definitely recommend this book. Mooring's chapter on Kathryn Kuhlman will affirm everything they believe in. They will consider Mooring as  "one of us.” Then two chapters later, they will read Fanny Crosby, the blind hymnwriter, and read:> It is far easier to say that God doesn't heal anymore. It is also easy to say the opposite, that God always heals and that something is wrong with you if you are still sick. The truth is that both statements are wrong.>> God does still heal, and we should actively pursue His healing. But God also sits with us in our suffering and promises to be our reward, even when it seems like our prayers are not being answered. If you are a Christian who does not know Bill Johnson and the type of Christianity he represents, I would still be happy to recommend you this book. It is a light and easy way to learn about the attributes of God and introduce you to good books down the road. But I would warn you. I would tell you the three points I have against chapter 5. ## ConclusionSo in conclusion, does the book give us a portrait of God through the stories of his people? Yes. It is a portrait of God from a selected palette of colours that reveals Jack Mooring's concept of God, which would be recognisable as the God Christians worship. I think that when it comes to the details, for certain brushstrokes, some correction is needed. But that's art. And we all have an imperfect portrait of God in our heads. The important thing is as we study the Bible, we trust that God will reveal more of who he is. And just as looking at beautiful portraits inspire artists to paint better, so pondering at the portrait of God Mooring has given us inspires us to know God better and to live better for him. This is a Reading and Readers review of “Portrait of God” by Jack Mooring. 224 pages, published by David C. Cook Publishing in August 2024. Available in Amazon Kindle for USD9.99 and in Logos for USD10.79. I received a free review copy but the publisher has no input to my review. Thank you and bye bye. ## Book List* Portrait of God by Jack Mooring. [Amazon](https://www.amazon.com/Portrait-God-Rediscovering-Attributes-through/dp/0830786031). [Logos](https://www.logos.com/product/300988/portrait-of-god-rediscovering-the-attributes-of-god-through-the-stories-of-his-people).

Sam Storms of Enjoying God Ministries joins Brett to talk about some contemporary books that have moved the needle (in a positive way) on the life of the Spirit in Western Christianity. The hope is that this episode will motivate the listener to read good books on this important topic. Titles include... Joy Unspeakable by Martyn Lloyd-Jones The Word and Power Church by Doug Banister Why I Am Still Surprised by the Power of the Spirit: Discovering How God Speaks and Heals Today by Jack Deere (updated re-write of Surprised by the Power of the Spirit) Why I Am Still Surprised by the Voice of God: How God Speaks Today through Prophecies, Dreams, and Visions by Jack Deere (updated re-write of Surprised by the Voice of God) Power Evangelism by John Wimber Power Healing by John Wimber Needless Casualties of War by John Paul Jackson Practicing the Power: Welcoming the Gifts of the Holy Spirit in Your Life by Sam Storms Understanding Spiritual Gifts: A Comprehensive Guide by Sam Storms Understanding Spiritual Warfare: A Comprehensive Guide by Sam Storms  

This week, Ken and Grant spoke with Jack Deere and discussed the inerrancy, infallibility, and inspiration of scripture. Jack is a returning guest on GINAT and a world-renowned theologian and speaker. He was one of our speakers at last year's FUSION conference and will join us again at the upcoming IGNITION conference in Nashville, TN, from October 3 to 5. Register today by clicking here.Check out Ken's book, On the Road with the Holy Spirit.Partner with Orbis FinanciallyAre you interested in Holy Spirit-led ministry? Visit Orbis School of Ministry at https://orbissm.com or email our Registrar, Jo McKay, at jo@orbisminstries.orgUpcoming Orbis Ministries overseas ministry trips are posted behind the registration/login portal under the Train-Join an International Ministry Trip link on orbisministries.org.Do you want to join Ken's private God is not a Theory discussion group on Facebook? Please send a Facebook Direct Message to Bryan Orbis ALONG WITH a Friend Request asking to be added.If you'd like to receive Ken's monthly prayer letter, please go to orbisministries.org and scroll down to the bottom right for "Prayer Letter Signup"."If you want to attack Christianity, one of the best ways to do it is to attack the authority of scripture" - Jack Deere"Scripture says it, and that's the finale." - Jack Deere“Our job is to give everyone a chance to read the Word of God and experience it.” - Jack Deere"Inerrant is [refers to] the manuscript. Infallible is [refers to] the teaching." - Ken Fish"Inspiration deals with the source of scripture." - Jack Deere"It is the Word of God or it's not. If It's the Word of God, I don't get to sit on judgment on it; it sits on judgment on me." - Jack Deere"We must be squared away on our understanding of inspiration, inerrancy, and infallibility in order to have sustainability in our faith.” - Ken Fish‘If you do not have a consistent view of scripture, you are vulnerable to someone taking portions of scripture out of your life or losing something important Jesus said.' - Jack Deere Click here to read "Top 5 Heresies Among American Evangelicals."  ‘If we allow the scripture to mean anything we want it to mean, we won't have anything.' - Ken FishEven in Our Darkness: A Story of Beauty in a Broken Life by Jack Deere ‘The only way we were going to make it through the death of our son was by God.' - Jack Deere"Suffering is a part of life, not the next life, but this life, and nobody has suffered more than God." - Jack Deere"If we are leading people, we do them a great disservice if we don't teach about suffering." - Jack Deere"If we start playing fast and loose with His word, almost by definition, on some level, we are undercutting His name and glory."  - Ken Fish Connect with Jack Deere on Facebook  

Check out Andrew's blog and vlog. 

In this episode, we explore the essence of persecution in our Christian walk and why it's indeed a blessing to know which side we are on, even if it invites discomfort and opposition. Ever pondered what separates opposition from persecution? We'll help you navigate this territory, discussing how following the path of righteousness can make others uneasy and might even invite personal losses. But remember, as Christians, we are called to embrace such discomforts. Let's shred some misconceptions about persecution and eschatology, and the danger of treating persecution as a badge of honor. Misinterpretation of Bible verses can lead to misdirected actions. We'll discuss the importance of discerning opposition from persecution and why being biblically literate is essential. As we wrap up, we'll talk about the nuances of persecution in the Western culture and how, despite any suffering we face, the assurance of the Kingdom of Heaven is a reward we can experience right now. Don't let the paradoxical words of Jesus be misunderstood. --------- EPISODE CHAPTERS --------- (0:00:11) - The Blessedness of Persecution (0:10:08) - Defining Persecution (0:19:50) - Persecution, Dispensationalism, and Understanding the Kingdom (0:29:10) - Persecution in the Kingdom of Heaven Register for HOLY SPIRIT CONFERENCE featuring Dr. Jack Deere, David and Elaine Campbell and Jake and Nicole Sweetman in Los Angeles, CA. https://www.hs-conference.com/ This episode is presented by PULPIT AI. Pulpit AI is an innovative platform that uses artificial intelligence to convert a single sermon or podcast audio into a variety of engaging content, such as notes, articles, social posts, and discussion questions and more. It streamlines content creation, repurposing your messages into easily digestible formats across multiple platforms.

In this episode, we explore the essence of persecution in our Christian walk and why it's indeed a blessing to know which side we are on, even if it invites discomfort and opposition. Ever pondered what separates opposition from persecution? We'll help you navigate this territory, discussing how following the path of righteousness can make others uneasy and might even invite personal losses. But remember, as Christians, we are called to embrace such discomforts. Let's shred some misconceptions about persecution and eschatology, and the danger of treating persecution as a badge of honor. Misinterpretation of Bible verses can lead to misdirected actions. We'll discuss the importance of discerning opposition from persecution and why being biblically literate is essential. As we wrap up, we'll talk about the nuances of persecution in the Western culture and how, despite any suffering we face, the assurance of the Kingdom of Heaven is a reward we can experience right now. Don't let the paradoxical words of Jesus be misunderstood. --------- EPISODE CHAPTERS --------- (0:00:11) - The Blessedness of Persecution (0:10:08) - Defining Persecution (0:19:50) - Persecution, Dispensationalism, and Understanding the Kingdom (0:29:10) - Persecution in the Kingdom of Heaven Register for HOLY SPIRIT CONFERENCE featuring Dr. Jack Deere, David and Elaine Campbell and Jake and Nicole Sweetman in Los Angeles, CA. https://www.hs-conference.com/ This episode is presented by PULPIT AI. Pulpit AI is an innovative platform that uses artificial intelligence to convert a single sermon or podcast audio into a variety of engaging content, such as notes, articles, social posts, and discussion questions and more. It streamlines content creation, repurposing your messages into easily digestible formats across multiple platforms.

This week, Grant and Ken talk with Jack Deere about the prophetic and how people hear from the Lord. Jack Deer will be one of the speakers at the Fusion conference happening 10/19/2023 - 10/21/2023. We want to see the work of the Lord accelerated so miracles become more common.   Thanks for listening to the God Is Not A Theory, a podcast of Orbis Ministries. For more information, visit to orbisministries.org. If you'd like to hear more from Ken or join the Orbis Ministries community, you can download the free Orbis Ministries Mobile App here: https://get.theapp.co/kjwz  Register for the Fusion Conference here: https://subsplash.com/orbisministries/lb/ev/+r93gqpw

In this episode, we navigate the paradoxical terrain of the Beatitudes, where we unravel the wisdom hidden in Matthew 5:8, and contrast this profound purity of heart with the pagan pursuit of power. We also delve into the transforming power of a pure heart that unveils the divine, and we draw parallels between this concept and the power of Resurrection. We also examine the metamorphosis that purity of heart can ignite within Christians, and the display of the Holy Spirit's power within the Church and then discuss how the quest for a pure heart can lead to divine encounters, even within an imperfect church. --------- EPISODE CHAPTERS --------- (0:00:12) - Exploring the Beatitudes (0:17:44) - Purity of Heart, Seeing God (0:29:01) - Encountering God, Pursuing Purity in Church (0:40:12) - Pulpit AI Register for HOLY SPIRIT CONFERENCE featuring Dr. Jack Deere, David and Elaine Campbell and Jake and Nicole Sweetman in Los Angeles, CA. https://www.hs-conference.com/ This episode is presented by PULPIT AI. Pulpit AI is an innovative platform that uses artificial intelligence to convert a single sermon or podcast audio into a variety of engaging content, such as notes, articles, social posts, and discussion questions and more. It streamlines content creation, repurposing your messages into easily digestible formats across multiple platforms.

In this episode, we navigate the paradoxical terrain of the Beatitudes, where we unravel the wisdom hidden in Matthew 5:8, and contrast this profound purity of heart with the pagan pursuit of power. We also delve into the transforming power of a pure heart that unveils the divine, and we draw parallels between this concept and the power of Resurrection. We also examine the metamorphosis that purity of heart can ignite within Christians, and the display of the Holy Spirit's power within the Church and then discuss how the quest for a pure heart can lead to divine encounters, even within an imperfect church. --------- EPISODE CHAPTERS --------- (0:00:12) - Exploring the Beatitudes (0:17:44) - Purity of Heart, Seeing God (0:29:01) - Encountering God, Pursuing Purity in Church (0:40:12) - Pulpit AI Register for HOLY SPIRIT CONFERENCE featuring Dr. Jack Deere, David and Elaine Campbell and Jake and Nicole Sweetman in Los Angeles, CA. https://www.hs-conference.com/ This episode is presented by PULPIT AI. Pulpit AI is an innovative platform that uses artificial intelligence to convert a single sermon or podcast audio into a variety of engaging content, such as notes, articles, social posts, and discussion questions and more. It streamlines content creation, repurposing your messages into easily digestible formats across multiple platforms.

In this illuminating discussion, Jake Sweetman & David Campbell navigate the perplexing words of Jesus found in John 15:7-8. Listen in as we unravel the passage's context, while examining the tests that reveal if one is genuinely a Christian. Drawing upon Murray Harris' philosophy of interpreting the Bible, we uncover the profundity of abiding in Jesus and His words as a pathway to assurance of salvation and the confidence to ask for anything in faith. -------- EPISODE CHAPTERS -------- (0:00:12) - Understanding Jesus' Words on Prayer (0:07:40) - Answered Prayers and Glorifying God (0:12:43) - Prayer and Seeking God's Will (0:24:24) - The Power and Persistence of Prayer (0:31:32) - Encouragement in Prayer and Perseverance Register for HOLY SPIRIT CONFERENCE featuring Dr. Jack Deere, David and Elaine Campbell and Jake and Nicole Sweetman in Los Angeles, CA. https://www.hs-conference.com/ This episode is presented by PULPIT AI. Pulpit AI is an innovative platform that uses artificial intelligence to convert a single sermon or podcast audio into a variety of engaging content, such as notes, articles, social posts, and discussion questions and more. It streamlines content creation, repurposing your messages into easily digestible formats across multiple platforms.

In this illuminating discussion, Jake Sweetman & David Campbell navigate the perplexing words of Jesus found in John 15:7-8. Listen in as we unravel the passage's context, while examining the tests that reveal if one is genuinely a Christian. Drawing upon Murray Harris' philosophy of interpreting the Bible, we uncover the profundity of abiding in Jesus and His words as a pathway to assurance of salvation and the confidence to ask for anything in faith. -------- EPISODE CHAPTERS -------- (0:00:12) - Understanding Jesus' Words on Prayer (0:07:40) - Answered Prayers and Glorifying God (0:12:43) - Prayer and Seeking God's Will (0:24:24) - The Power and Persistence of Prayer (0:31:32) - Encouragement in Prayer and Perseverance Register for HOLY SPIRIT CONFERENCE featuring Dr. Jack Deere, David and Elaine Campbell and Jake and Nicole Sweetman in Los Angeles, CA. https://www.hs-conference.com/ This episode is presented by PULPIT AI. Pulpit AI is an innovative platform that uses artificial intelligence to convert a single sermon or podcast audio into a variety of engaging content, such as notes, articles, social posts, and discussion questions and more. It streamlines content creation, repurposing your messages into easily digestible formats across multiple platforms.

Join me in this captivating episode as I sit down with Jack Deere, author of Why I Am Still Surprised by the Power of the Spirit. Discover the personal journey and profound insights that led Deere to explore the enduring impact of the Holy Spirit in his life and ministry.Youtube - https://youtu.be/YIwQZhZlLJIAudio - https://andymilleriii.com/media/podcastApple -  https://podcasts.apple.com/us/podcast/more-to-the-story-with-dr-andy-miller/id1569988895?uo=4Contender: Going Deeper in the Book of Jude - This all-inclusive small group study on the book of Jude is out now. Check it out on the course page: http://courses.andymilleriii.comFive Steps to Deeper Teaching and Preaching - I'm excited to share some news with you.  Recently, I updated this PDF document and added a 45-minute teaching video with slides, explaining this tool. It's like a mini-course. If you sign up for my list, I will send this free resource to you. Sign up here - www.AndyMillerIII.com or Five Steps to Deeper Teaching and Preaching. Today's episode is brought to you by these two sponsors: Keith Waters and his team at WPO Development do an amazing job helping non-profits and churches through mission planning studies, strategic plans, feasibility studies, and capital campaigns. We are honored to have Keith and WPO on the More to the Story team. You can find out more about them at www.wpodevelopment.com or touch base directly with Keith at Keith.Waters@wpodevelopment.com.ANDWesley Biblical Seminary - Interested in going deeper in your faith? Check out our certificate programs, B.A., M.A.s, M.Div., and D.Min degrees. You will study with world-class faculty and the most racially diverse student body in the country. www.wbs.eduThanks too to Phil Laeger for my podcast music. You can find out about Phil's music at https://www.laeger.net

Join us for Part Two of our discussion around understanding the Holy Spirit in the church and the gifts of the Holy Spirit as outlined in 1 Corinthians 14. --------- EPISODE CHAPTERS --------- (0:00:11) - Understanding the Holy Spirit in Church (0:13:08) - Speaking in Tongues (0:25:20) - Gift of Speaking in Tongues Simplified (0:35:11) - Role of Prophets in Old/New Testament (0:44:47) - Prophetic Encouragement and Personal Stories (0:57:24) - Holy Spirit Conference Invitation and Details Register for HOLY SPIRIT CONFERENCE featuring Dr. Jack Deere, David and Elaine Campbell and Jake and Nicole Sweetman in Los Angeles, CA. https://www.hs-conference.com/ This episode is presented by PULPIT AI. Pulpit AI is an innovative platform that uses artificial intelligence to convert a single sermon or podcast audio into a variety of engaging content, such as notes, articles, social posts, and discussion questions and more. It streamlines content creation, repurposing your messages into easily digestible formats across multiple platforms.

Join us for Part Two of our discussion around understanding the Holy Spirit in the church and the gifts of the Holy Spirit as outlined in 1 Corinthians 14. --------- EPISODE CHAPTERS --------- (0:00:11) - Understanding the Holy Spirit in Church (0:13:08) - Speaking in Tongues (0:25:20) - Gift of Speaking in Tongues Simplified (0:35:11) - Role of Prophets in Old/New Testament (0:44:47) - Prophetic Encouragement and Personal Stories (0:57:24) - Holy Spirit Conference Invitation and Details Register for HOLY SPIRIT CONFERENCE featuring Dr. Jack Deere, David and Elaine Campbell and Jake and Nicole Sweetman in Los Angeles, CA. https://www.hs-conference.com/ This episode is presented by PULPIT AI. Pulpit AI is an innovative platform that uses artificial intelligence to convert a single sermon or podcast audio into a variety of engaging content, such as notes, articles, social posts, and discussion questions and more. It streamlines content creation, repurposing your messages into easily digestible formats across multiple platforms.

Join us as we explore the role of the Holy Spirit in the Bible and its significance in our lives today. We journey from the Garden of Eden to the powerful symbolism of water as a representation of the Holy Spirit. Don't miss this enlightening discussion that deepens our understanding of the Holy Spirit's role in our theology and church experiences. We also share exciting details about our upcoming Holy Spirit Conference featuring the legendary Dr Jack Deere. Register for HOLY SPIRIT CONFERENCE featuring Dr. Jack Deere, David and Elaine Campbell and Jake and Nicole Sweetman in Los Angeles, CA. https://www.hs-conference.com/ --------- EPISODE CHAPTERS --------- (0:00:12) - The Importance of Online Theological Education (0:12:37) - The Holy Spirit in the Bible (0:30:24) - Holy Spirit in Christian Life (0:37:12) - The Impact of the Holy Spirit This episode is presented by PULPIT AI. Pulpit AI is an innovative platform that uses artificial intelligence to convert a single sermon or podcast audio into a variety of engaging content, such as notes, articles, social posts, and discussion questions and more. It streamlines content creation, repurposing your messages into easily digestible formats across multiple platforms.

Join us as we explore the role of the Holy Spirit in the Bible and its significance in our lives today. We journey from the Garden of Eden to the powerful symbolism of water as a representation of the Holy Spirit. Don't miss this enlightening discussion that deepens our understanding of the Holy Spirit's role in our theology and church experiences. We also share exciting details about our upcoming Holy Spirit Conference featuring the legendary Dr Jack Deere. Register for HOLY SPIRIT CONFERENCE featuring Dr. Jack Deere, David and Elaine Campbell and Jake and Nicole Sweetman in Los Angeles, CA. https://www.hs-conference.com/ --------- EPISODE CHAPTERS --------- (0:00:12) - The Importance of Online Theological Education (0:12:37) - The Holy Spirit in the Bible (0:30:24) - Holy Spirit in Christian Life (0:37:12) - The Impact of the Holy Spirit This episode is presented by PULPIT AI. Pulpit AI is an innovative platform that uses artificial intelligence to convert a single sermon or podcast audio into a variety of engaging content, such as notes, articles, social posts, and discussion questions and more. It streamlines content creation, repurposing your messages into easily digestible formats across multiple platforms.

Sandy takes a look at Jack Deere and the prophecy he teaches. Does he teach as a good shepherd, or is Jack another false prophet leading the sheep astray?

Introduction      Deuteronomy 32:1-43 presents the Song of Moses and Joshua (Deut 31:30; 32:44), which was communicated to Israel on the plains of Moab just prior to Moses' death. Though it's commonly called the Song of Moses, it was communicated by God and might also be called the Song of Yahweh. The song recorded in Deuteronomy 32:1-43 is didactic, revealing the rebellious hearts of the Israelites, not just in the moment, but in the years that would follow. As the nation would experience blessing and prosperity in Canaan, they would turn away from the Lord and pursue idols, and God would enter into judgment with them. However, when they cried out for mercy, He would deliver them and judge their enemies instead. The song emphasizes God's just character, Israel's duty to serve the Lord, and judgment upon them if they disobeyed. The song represents, in condensed form, what Moses taught through the years he'd been with his people. Daniel Block notes the “song serves as a sort of national anthem, intended to function as a ‘witness' in perpetuity (Deut 31:21) by reminding the people that they owed their existence to Yahweh and warning against abandoning Him in favor of other gods. Moses had personally performed these functions for the past forty years, but once he is gone, the Song must take over and keep the people on spiritual course.”[1] According to Warren Wiersbe, “The song has four major divisions: the character of God (Deut 32:1–4); the kindness of God to His people (Deut 32:5–14); the faithfulness of God to chasten His people (Deut 32:15–25); and the vengeance of God against His adversaries (Deut 32:26–43).[2] Text      Moses opens his song, saying, “Give ear, O heavens, and let me speak; and let the earth hear the words of my mouth” (Deut 32:1). The heavens is likely a reference to the angelic host; those spirit beings who operate in the presence of God and in an unseen realm. The earth would be the realm of mankind. Together, they would serve as a witness to God's character (cf., Deut 4:26; 30:19; Isa 1:2; Jer 6:19; Mic 1:2), Israel's obligations, and the judgments that would follow if the nation turned away from the Lord. The song served as a reminder of the legal contract Israel had with Yahweh. Throughout, God is seen as righteous and just, whereas Israel is seen as being in violation of God's laws.      Using picturesque language, Moses said, “Let my teaching drop as the rain, My speech distill as the dew, as the droplets on the fresh grass and as the showers on the herb” (Deut 32:2). The similes of rain, dew, droplets and showers, speak of the refreshing qualities of Moses' teaching that would invigorate them if their hearts were open to it. Pointing the Israelites to God, he declared, “For I proclaim the name of the LORD; ascribe greatness to our God! 4 The Rock! His work is perfect, for all His ways are just; a God of faithfulness and without injustice, righteous and upright is He” (Deut 32:3-4). The “name of the LORD” ( שֵׁ֥ם יְהוָ֖ה shem Yahweh) refers to His character and reputation. Whereas the gods of the pagan nations were fickle and impotent, God was stable, perfect, and just in all His ways, which meant He was predictable and could be relied upon. Those who cling to Him will find stability in an unstable world.      Describing Israel, Moses said, “They have acted corruptly toward Him, they are not His children, because of their defect; but are a perverse and crooked generation. 6 Do you thus repay the LORD, O foolish and unwise people? Is not He your Father who has bought you? He has made you and established you” (Deut 32:5-6). In contrast to God, Israel would act in a corrupt and perverse manner. Such behavior would be foolish, considering it was God who purchased their freedom from slavery in Egypt and established them as His people. According to Eugene Merrill, “Yahweh's charges against Israel were that they had become so disobedient that they no longer acted like his children but, to the contrary, had repudiated him as their Father and Creator.”[3]      Moses gave the people the key to avoiding foolishness and future judgment by the Lord. Moses said, “Remember the days of old, consider the years of all generations. Ask your father, and he will inform you, your elders, and they will tell you” (Deut 32:7). As in previous comments by Moses, Israelites were directed by God to remember their heritage and that they were once an oppressed people. The word remember translates the Hebrew verb זָכַר zakar, which means to call to mind, and implies intentionality. God's people were commanded to remember their past servitude in Egypt, and that memory was to have a positive influence on of their behavior (Deut 5:15; 15:15; 16:3; 24:22). Israel's special relationship with Yahweh was a part of His master plan. Moses alludes to the Tower of Babel, “When the Most High gave the nations their inheritance, when He separated the sons of man” (Deut 32:8a); cf., Gen 11:8-9). He then references the land of Canaan which the Lord had portioned off for His people, Israel, as “He set the boundaries of the peoples according to the number of the sons of Israel” (Deut 32:8b). Eugene Merrill states, “God from the beginning carved out a geographical inheritance for his elect people and arranged the allotments of all other nations, especially those of Canaan, to accommodate that purpose. Not only was Canaan itself, then, set apart from the beginning to be the land of promise, but its very extent was established on the basis of Israel's ‘number,' that is, their population and other requirements (v. 8b).”[4] Furthermore, Israel was selected for God Himself, as Moses wrote, “For the LORD'S portion is His people; Jacob is the allotment of His inheritance” (Deut 32:9). Earl Radmacher notes, “This designation for God's supremacy is unique to Deuteronomy. He is the sovereign God over all, even the boundaries of the nations. the Lord's portion: While it is the Lord's will for many nations to exist, He has favored Israel with His special grace, promises, and covenant.”[5] Moses highlights God's selection of Israel, saying: He found him in a desert land, and in the howling waste of a wilderness; He encircled him, He cared for him, He guarded him as the pupil of His eye. 11 Like an eagle that stirs up its nest, that hovers over its young, He spread His wings and caught them, He carried them on His pinions. 12 The LORD alone guided him, and there was no foreign god with him. 13 He made him ride on the high places of the earth, and he ate the produce of the field; and He made him suck honey from the rock, and oil from the flinty rock, 14 curds of cows, and milk of the flock, with fat of lambs, and rams, the breed of Bashan, and goats, with the finest of the wheat-- and of the blood of grapes you drank wine (Deut 32:10-14).      God had not only delivered His people from bondage, but He also cared for them and provided great blessings. Jack Deere explains this beautiful passage, saying, “The metaphor of the eagle speaks of God's wise and loving parental care. As an eagle must force its young out of the nest if they are to learn to fly and fend for themselves so the Lord led His people into the harsh life of Egyptian bondage and afterward through wilderness wanderings that they might become strong. And like an eagle, the Lord remained ready to ‘catch them' when necessary.”[6] The references to honey and oil from the rocks meant that God would bless His people, even in barren places that appeared to lack bountiful resources. Other blessings included curds, milk, lambs, rams, goats, wheat, grapes and wine. With God's blessings, Israel should have stayed close to the Lord, which would have provided security in a hostile world. But in a great act of stupidity, His people would turn away from the Lord, as Moses wrote: But Jeshurun grew fat and kicked—you are grown fat, thick, and sleek—then he forsook God who made him, and scorned the Rock of his salvation. 16 They made Him jealous with strange gods; with abominations they provoked Him to anger. 17 They sacrificed to demons who were not God, to gods whom they have not known, new gods who came lately, whom your fathers did not dread. 18 You neglected the Rock who begot you, and forgot the God who gave you birth. 19 The LORD saw this, and spurned them because of the provocation of His sons and daughters” (Deut 32:15-19).      The term Jeshurun (יְשֻׁרוּן Yeshurun) means upright one, and is probably used here with a touch of irony. When Israel would grow fat, thick, and sleek, they would turn away from the Lord and forsake Him. Only the wisest and most mature believers can handle prosperity without compromising their walk with the Lord. Most believers can handle the adversity tests, but few past the test of prosperity. Jack Deere correctly states, “Many believers learn that prosperity is a more dangerous trial than adversity. In adverse circumstances a believer is reminded of how desperately he needs God's help, but in time of prosperity he may easily forget God.”[7] Israel's future infidelity would provoke God's anger as they would turn to strange gods. But turning to the idols and offering sacrifices was actually an act of demon worship. This shows the corrupting influence that demons—which operate in the unseen realm—have upon the religions and cultural norms of the world. Because God's people would neglect Him and embrace pagan values, this would provoke Him to anger. Moses described God's response, saying: Then He said, “I will hide My face from them, I will see what their end shall be; for they are a perverse generation, sons in whom is no faithfulness. 21 They have made Me jealous with what is not God; they have provoked Me to anger with their idols. So I will make them jealous with those who are not a people; I will provoke them to anger with a foolish nation. 22 For a fire is kindled in My anger, and burns to the lowest part of Sheol, and consumes the earth with its yield, and sets on fire the foundations of the mountains” (Deut 32:20-22).      Seeing the foolishness of Israel, God would show His disapproval by hiding His face from them, which meant His blessings would cease. And though His people have no integrity and are faithless, yet He regards them as His children, in whom He has great love. God's anger is a reflection of His righteousness, for He expects His people to be holy in conduct. Being provoked Himself, God will in turn “provoke them to anger with a foolish nation” (Deut 32:21b). This implies Israel would be harmed by a pagan nation, which would have never happened if they'd been faithful to the Lord. Moses describes some of the Lord's judgments as follows, saying: I will heap misfortunes on them; I will use My arrows on them. 24 They will be wasted by famine, and consumed by plague and bitter destruction; and the teeth of beasts I will send upon them, with the venom of crawling things of the dust. 25 Outside the sword will bereave, and inside terror-- both young man and virgin, the nursling with the man of gray hair. 26 I would have said, “I will cut them to pieces, I will remove the memory of them from men. 27 Had I not feared the provocation by the enemy, that their adversaries would misjudge, that they would say, ‘Our hand is triumphant, and the LORD has not done all this'” (Deut 32:23-27).      Here we see God promising to implement the cursing aspects of the Mosaic covenant spelled out in Deuteronomy 28:15-68. Famine, plagues, attacks by wild beasts, and military defeat will come upon young and old alike, “Both young man and virgin, the nursling with the man of gray hair” (Deut 32:25). The judgments would be so severe that the nation would come to the brink of destruction (Deut 32:26), but God will not destroy them, lest His reputation become tarnished, as the pagan nations would misjudge their military success over Israel, and say to themselves, “Our hand is triumphant, and the LORD has not done all this” (Deut 32:27). By sparing them, God will protect His reputation. For they are a nation lacking in counsel, and there is no understanding in them. 29 Would that they were wise, that they understood this, that they would discern their future! 30 How could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them, and the LORD had given them up? 31 Indeed their rock is not like our Rock, even our enemies themselves judge this. 32 For their vine is from the vine of Sodom, and from the fields of Gomorrah; their grapes are grapes of poison, their clusters, bitter. 33 Their wine is the venom of serpents, and the deadly poison of cobras. (Deut 32:28-33)      Because Israel lacked wise counsel and understanding, this made them vulnerable to all sorts of troubles which they would bring upon themselves. God desired that they would be wise and discerning about their future and would make good choices to mitigate their harm. If God had remained as their Rock, then they would be able to perform impossible tasks, such as a single person putting an army of a thousand to flight, and two persons putting ten thousand to flight. But their failure to have military success over their enemies was because God had given them over to their sinful ways. By their own choices they made themselves weak and vulnerable to the dangers of this world. And God would use the pagan nations, who were as evil and hostile as Sodom and Gomorrah, to judge and humble His people.        Though God would punish His people for their sin by using Gentile nations, He would also judge those foreign nations for their sins as well. Moses said, “Is it not laid up in store with Me, sealed up in My treasuries? 35 ‘Vengeance is Mine, and retribution, in due time their foot will slip; for the day of their calamity is near, and the impending things are hastening upon them.” (Deut 32:34-35). As the “Judge of all the earth” (Gen 18:25), God stands ready to render punishment upon all who transgress His righteousness.      God promises to have compassion on His people, but only after their human strength was gone and there was no other place to turn. Moses said, “For the LORD will vindicate His people, and will have compassion on His servants, when He sees that their strength is gone, and there is none remaining, bond or free” (Deut 32:36). And then, in a mocking manner, the Lord will ridicule the pagan idols Israel had been worshipping. Moses wrote, “And He will say, ‘where are their gods, the rock in which they sought refuge? 38 Who ate the fat of their sacrifices, and drank the wine of their drink offering? Let them rise up and help you, let them be your hiding place!'” (Deut 32:37-38).      There are no gods besides the God (Isa 45:5-6), and He is sovereign over all His creation (Psa 135:6; 115:3; Dan 4:35). Moses wrote, “See now that I, I am He, and there is no god besides Me; it is I who put to death and give life. I have wounded and it is I who heal, and there is no one who can deliver from My hand” (Deut 32:39). And then, in anthropomorphic language, God is pictured as swearing an oath, saying, “Indeed, I lift up My hand to heaven, and say, as I live forever” (Deut 32:40). God is Spirit and does not have human hands (John 4:24); however, this is language of accommodation to help us understand the legal aspects of the Mosaic covenant and that God Himself swears an oath to keep His Word. And since God cannot lie (Tit 1:2; Heb 6:18), He will do what He has promised.      And what has God promised? He has promised that He will execute just vengeance on the enemies of His people, rendering judgment upon the nations for their wickedness. God said, “If I sharpen My flashing sword, and My hand takes hold on justice, I will render vengeance on My adversaries, and I will repay those who hate Me. 42 I will make My arrows drunk with blood, and My sword will devour flesh, with the blood of the slain and the captives, from the long-haired leaders of the enemy” (Deut 32:41-42). Here, God is talking about those nations who are hostile to Him and His people. But for those Gentile nations who are positive to God and His people, the Lord says, “Rejoice, O nations, with His people; for He will avenge the blood of His servants, and will render vengeance on His adversaries, and will atone for His land and His people” (Deut 32:43). Those who are positive to God and His people, Israel, should celebrate when He judges and punishes those wicked nations for their wickedness. Summary      The Song of Moses, in Deuteronomy 32:1-43, was to be taught to the Israelites—both present and future generations—to serve as a perpetual reminder of their covenant relationship with Yahweh. The song reveals God's kindness toward His people, the prediction that Israel would turn away from the Lord and pursue idols, His just character to punish them for their disobedience, and His integrity and compassion to preserve His people, and to execute vengeance on their enemies. By memorizing and singing this song, the Israelites would acknowledge their duty to obey Yahweh and the just and certain punishment that would come upon them if they turned away from Him and pursued idols. Present Application      As God's people, we are greatly blessed by the Lord (Eph 1:3). In Christ, we have been rescued “from the domain of darkness, and transferred to the kingdom of His beloved Son” (Col 1:13). In Jesus we have forgiveness of sins (Eph 1:7), eternal life (John 10:28), the gift of righteousness (Rom 5:17; Phil 3:9), and will never face eternal condemnation (Rom 8:1).  As God's children, He calls us to live by the “law of Christ” (1 Cor 9:21; Gal 6:2), and to pursue biblical virtues such as righteousness, goodness, humility, and love. Peter says, “like the Holy One who called you, be holy yourselves also in all your behavior” (1 Pet 1:15). And Paul instructs us “to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love” (Eph 4:1-2). Such a life does not happen automatically in the believer, but comes as we devote ourselves to the Lord (Rom 12:1-2), schedule regular time to study His Word (Psa 1:2; Jer 15:16; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), and apply it by faith to every aspect of our lives (Heb 10:38; 11:6). Discipline of mind and will leads to good habits, good habits produce godly character, and godly character  glorifies God, edifies others, and creates stability in our souls. And we can expect heavenly rewards when we are obedient to the Lord (1 Cor 3:10-15; 2 John 1:8). But, there is a real danger to us if we fail to learn and live God's Word (Heb 4:1-2; Jam 1:22), and He will discipline us if we turn away from Him and live like the world (Heb 12:5-11). Such discipline is borne out of the heart of a Father who loves us and wants our best. He wants us to become spiritually mature Christians who are governed by biblical virtues, not worldly values or sinful passions. Those who are positive to God will advance spiritually, operate by divine viewpoint, live by faith, develop cognitive and emotional stability, and model the best virtues of biblical Christianity.     [1] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 748. [2] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 182. [3] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 410. [4] Ibid., 413. [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 266. [6] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 318. [7] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary, 319.

Introduction      In these final four chapters (31-34), we transition from Moses to Joshua as the leader of Israel, as God will work through Joshua to bring His people into the land of Canaan. In these closing chapters, Moses gives great attention to the Torah as God's Word which provides a framework for the covenant relationship between God and His people. The Torah is the basis for success, if the people are positive to God and and walk in obedience to His Word (Deut 11:26-28). According to Eugene Merrill, “Israel was not to be a nation of anarchists or even of strong human leaders. It was a theocratic community with the Lord as King and with his covenant revelation as fundamental constitution and law. The theme of this section is the enshrinement of that law, the proper role of Mosaic succession, and the ultimate authority of covenant mandate over human institutions.”[1]Lastly, these final chapters will focus largely on Moses' pending death and his encouraging Joshua to take his place as the nation's leader. Peter Craigie states: "The approaching decease of Moses, which has already been anticipated (see Deut 1:37–38 and 3:23–29), now becomes the central focus for the remaining chapters of the book. Moses is aware of his approaching death, and in the light of that fact he once again encourages the people in their faith and takes care of some final practical matters relating to the covenant community. First he encourages the people as a whole (vv. 1–6), and then, in the presence of the people, he encourages Joshua in particular, who would soon be assuming the role of leadership (vv. 7–8)."[2] Text      This pericope opens with Moses speaking to the nation of Israel as a whole. The text reads, “So Moses went and spoke these words to all Israel. 2 And he said to them, ‘I am a hundred and twenty years old today; I am no longer able to come and go, and the LORD has said to me, “You shall not cross this Jordan'” (Deut 31:1-2). Here, we see Moses reminding his people, for the third time, that God has not granted him permission to enter the land of Canaan because of his prior disobedience (Deut 1:37; 3:23-29; 31:2). Earl Kalland states, “Moses did not die because his natural strength was gone (Deut 34:7) but because the time for Israel's entrance into Canaan had come, and Moses was not to enter the land. That was precluded by his arrogance before the people at the waters of Meribah when he struck the rock twice to bring out water though the Lord had told him only to speak to the rock.”[3]And Eugene Merrill notes: "With his admission that he was a hundred and twenty years old, Moses was tacitly preparing the people for his death. He was forty when he fled Egypt to find refuge in Midian (Acts 7:23), eighty at the time of the exodus (i.e., forty years earlier than the present time; cf. Deut 2:7; 29:5), and now three times forty. There was no mistaking the meaning of this periodizing of Moses' life. The first two eras culminated in escapes from mortal danger into the deserts. This time, however, there was no escape, for his sin in the desert had effectively closed that door (cf. Num 20:12; 27:12–14). The urgent need for orderly succession was most apparent."[4]      Moses continues his address, saying, “It is the LORD your God who will cross ahead of you; He will destroy these nations before you, and you shall dispossess them. Joshua is the one who will cross ahead of you, just as the LORD has spoken. 4 The LORD will do to them just as He did to Sihon and Og, the kings of the Amorites, and to their land, when He destroyed them. 5 The LORD will deliver them up before you, and you shall do to them according to all the commandments which I have commanded you” (Deut 31:3-5). Though Joshua was going to lead God's people into the land, everyone was to know it was ultimately the Lord who was leading them to victory and blessing (Deut 31:3; cf., Deut 1:30; 9:3; 20:1-4).      Moses provides divine viewpoint to the nation so they would be strengthened in their inner person to face the challenges ahead. Moses told them, “Be strong and courageous, do not be afraid or tremble at them, for the LORD your God is the one who goes with you. He will not fail you or forsake you” (Deut 31:6). Here was a promise of God's presence and protection as they followed His directives and went into the land of Canaan. According to Earl Radmacher, “The Lord was the Divine Warrior, the commander-in-chief of Israel's forces. He will not leave you nor forsake you: Moses reminded the people that God had promised to remain with them, to protect them, bless them, and fight for them (Josh 1:5; 1 Ki 8:57).”[5] The confidence of the Israelites was not drawn from their own abilities, but from the Lord's ability to lead them and to give them victory. This required them to maintain mental focus on God throughout the journey, even when they were facing their enemies in combat. The Israelites were to focus on God while slaying their enemies. This requires discipline of mind and will.      Next, Moses called to Joshua and said to him in the sight of all Israel, “Be strong and courageous, for you shall go with this people into the land which the LORD has sworn to their fathers to give them, and you shall give it to them as an inheritance. 8 The LORD is the one who goes ahead of you; He will be with you. He will not fail you or forsake you. Do not fear or be dismayed” (Deut 31:7-8). Here again is divine viewpoint given to Joshua to strengthen and encourage him to the task ahead. This helps us see Moses' greatness, for rather than be bitter that he could not enter the land, he graciously hands the mantle of leadership over to his successor, Joshua. And Joshua had been known by the people for many decades. Warren Wiersbe states: "Joshua wasn't a stranger to the people of Israel, for he'd been serving them well ever since they left Egypt. He was Moses' servant long before he became Moses' successor (Ex 33:11; see Matt 25:21). It was Joshua who led the Jewish army in defeating the Amalekites when they attacked the nation after the Exodus (Ex 17:8–16), and he had been with Moses on Mount Sinai (Ex 24:13; 32:17). Joshua was one of the twelve spies who scouted out Canaan, and he and Caleb stood with Moses and Aaron in encouraging the people to trust God and claim the land (Num 13–14). In answer to Moses' prayer for a leader to succeed him, God appointed Joshua and Moses commissioned him before the whole congregation (Num 27:12–23)."[6]      The text informs us, “So Moses wrote this law and gave it to the priests, the sons of Levi who carried the ark of the covenant of the LORD, and to all the elders of Israel” (Deut 31:9). Here we have one of the clearest statements in Scripture about Mosaic authorship, as the text tells us, “Moses wrote this law” and handed it over to the priests for safekeeping (cf., Deut 31:24-25). The written law is mentioned elsewhere in the book (Deut 28:58; 29:20-21, 27). God created language which He intended to serve as a means of theological expression between Himself and mankind. Sin has corrupted the human nature, and fallen mankind often uses language contrary to God's original purposes, either excluding Him from their thoughts and words, or creating a god of their own imaginations and worshipping the creature rather than the Creator.      The law was for the nation as a whole, to educate and guide them into the Lord's will, as they learned and lived it day by day. Next, we learn, “Then Moses commanded them, saying, ‘At the end of every seven years, at the time of the year of remission of debts, at the Feast of Booths, 11 when all Israel comes to appear before the LORD your God at the place which He will choose, you shall read this law in front of all Israel in their hearing'” (Deut 31:10-11). Under the Mosaic Law, all financial debts were forgiven every seven years (cf. Deut 15:1-2). God had established a seven-year cycle the nation was to follow, and this ended when the Feast of Booths was celebrated. At the end of every seven years, those Israelites who had made loans to others within the covenant community were to release them from any remaining debt. The Hebrew word for remission is שְׁמִטָּה shemittah, which means a letting drop. According to Eugene Merrill, “The lender must simply forgive the debt as a necessary consequence of God's declaration of a “time for canceling debts” (Deut 15:2). This was, as already noted, at the end of seven years, a period not necessarily commencing with the making of the loan but, as v. 9 makes clear, a universally recognized year of release (cf. Ex 23:10–11; Lev 25:2–4).”[7]      The Feast of Booths (סֻכָּה sukkah – hut, shelter) was also known as the Feast of Tabernacles and was an autumn festival that took place in the month of Tishri, which corresponded to September-October. The tabernacles were basically huts constructed of tree branches and foliage, and the Israelites were to live in these temporary structures for seven days (Lev 23:39-43). At the end of every seven years, during the time of the Feast of Booths, Israelites were to cancel any debts owed by their fellow Israelites (Deut 15:1-3; 31:10). According to Earl Radmacher, “These sacred feasts were celebrated by all people and were joyous expressions of gratitude to God (2 Chr. 30:21). They included processions, dancing, and the enjoyment of food and drink (Lev 23:40, 41; Judg 21:19–21).”[8]      It was during this time of remission of debts that the priests in Israel were to read the Torah publicly so that God's people would know how they were to live before the Lord and experience His blessings (cf., Ezra 7:10; Neh 8:1-6; Mal 2:4-7). God gave His Word to His people, but they were to be responsible with how they handled it. The priests were to communicate it to the nation as a whole (Deut 31:10-11), and parents were to teach it to their children (Deut 6:6-7). These public readings of God's Word would serve to educate future generations about the Lord and their covenant relationship with Him. Of course, the clear communication of God's Word to others must be met with positive volition by succeeding generations for God's blessings to follow. Daniel Block notes that “future readings of the Torah will provide succeeding generations with regular opportunities for renewal and actualization of their covenant relationship with Him.”[9]      Moses concludes this pericope, saying, “Assemble the people, the men and the women and children and the alien who is in your town, so that they may hear and learn and fear the LORD your God, and be careful to observe all the words of this law. 13 Their children, who have not known, will hear and learn to fear the LORD your God, as long as you live on the land which you are about to cross the Jordan to possess” (Deut 31:12-13). All the residents of the nation were to assemble every seven years for the public reading of the book of Deuteronomy. Earl Kalland correctly notes: "Attendance at the feast was to be a joyous occasion for all the people: men, women, sons, daughters, menservants, maidservants, Levites, aliens, fatherless, and widows (Deut 16:14). The law was to be read before all these people (Deut 31:12). The children were singled out for special mention because they did not know the law (Deut 31:13). This reading of the law once every seven years would not be sufficient to inculcate its teachings in the minds of either the children or the adults. This septennial reading does not obviate the teaching ministry of the home (Deut 6:1-9) or that of the priests (Deut 17:11; 24:8; Lev 10:11). It is meant, rather, to strengthen these other teaching procedures, to focus the attention of the people as a nation on the revelation of God on a dramatic and joyful occasion. It would also dramatize the learning of the law for those children and others who had not been reached by the other teaching procedures in home and tabernacle."[10]      The nation's future blessings were dependent on their knowledge of God's Word and regular application of it to everyday life. For those who were older and knew the Lord's Word, it would serve to remind them and reinvigorate them in their relationship with God. For those who were younger, it would introduce them to God and His Word and provide the basis for a blessed life (Deut 11:26-28). Based on God's directives to His people, it is assumed three groups of people possessed copies of the Law. First were the priests, who were required to teach it to others (Deut 31:9; cf., Ezra 7:10; Neh 8:1-6; Mal 2:4-7), and help adjudicate legal matters (see Deut 21:5). Second was the king, who was required to write out his own copy of the law and carry it with him all his life and to study and live by it (Deut 17:18-20). Third were the parents in the home who were instructed to teach it to their children day by day (Deut 6:6-7). According to Jack Deere, “It was rare for an individual to possess a copy of the Scriptures. A person gained a knowledge of the Scriptures through being taught by his parents and the priests and through its public reading at times like this. So the public reading of the Law was of great significance.”[11] Learning God's Word was to lead to a healthy fear of the Lord. The fear of the Lord is a repeated theme throughout Deuteronomy (Deut 6:1-2, 24; 10:12, 20; 14:23; 17:18-19). Present Application      As God's people, we are reminded over and over that God is with us (Heb 13:5), and for us (Rom 8:31). God, who helped His people in the past, still helps His people today, “For He Himself has said, ‘I will never desert you, nor will I ever forsake you,' so that we confidently say, ‘the Lord is my helper, I will not be afraid. What will man do to me?'” (Heb 13:5-6). When the writer to Hebrews says, “so that we confidently say”, he's referring to the self-talk that goes on in our heads when we face a challenging situation. We do well to remember that adverse situations are inevitable, but stress in the soul is optional, as we can take up “the shield of faith” (Eph 6:16) and protect ourselves from the enemy's attacks. Living every moment in the light of that truth helps to strengthen us to face each day with confidence. This requires a disciplined mind and a walk of faith as we intentionally bring God and His Word into every event. Christian courage is the result of a mind saturated with God's Word and operates by faith in the face of adversity. When faced with a crisis, focus of mind and faith in God operate together like a hand in a glove. And whatever the crisis we're facing, whether the charge of the elephant or the charge of the mosquito, we can stand confidently on God's Word and be courageous in the moment.      And, as God's people, we are to “encourage one another and build up one another” on a regular basis (1 Th 5:11; cf. Heb 3:13). To encourage (in-courage) someone is to impart courage to them so they can be sustained in a difficult situation. It is to cheer them on, to build them up, to boost their morale, to strengthen them internally so they will move forward to achieve a goal. Athletes understand the power a coach or fans have when cheering them on. Words are often the most common means of encouraging others. Solomon tells us, “Anxiety in a man's heart weighs it down, but a good word makes it glad” (Prov 12:25), and “The Lord GOD has given Me the tongue of disciples, that I may know how to sustain the weary one with a word” (Isa 50:4a). Christian courage is not the absence of fear; rather, it's the overcoming of fear to do that which God says is right. Let us always be good students of God's Word so that we can operate on divine viewpoint and obey His directives. In this way, we will learn to live righteously in a fallen world and to encourage our brothers and sisters in Christ to walk in truth and love, and to be a light for others by sharing the Gospel and communicating His Word to those who will listen.     [1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 395. [2] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 369. [3] Earl S. Kalland, “Deuteronomy,” in The Expositor's Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 191. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 397. [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 265. [6] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 178. [7] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 243. [8] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 265. [9] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 725–726. [10] Earl S. Kalland, “Deuteronomy,” in The Expositor's Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 193–194. [11] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 317.

Bible Study with Jairus- Acts 17 In the beginning of Acts 17 it tells us that Paul and Silas came to the synagogue in Thessalonica to preach the gospel. Some people were persuaded, but it also led to the opposition of many Jews. The Jews wanted to bring Paul and Silas out to the crowd but could not find them. Because of this, the Jews dragged Jason out who had received Paul and Silas. Because of this, the believers sent Paul and Silas away to Berea, and upon their arrival, they started to preach the gospel in the synagogue. The people there were more open-minded than the Thessalonians. When the Jews in Thessalonica heard about it, they came over to stir up trouble again. The believers then sent Paul to the coast and escorted him to Athens, while Silas and Timothy remained in Berea. When Paul arrived in Athens, he asked the people who escorted him to let Silas and Timothy come over. Then the Bible records: 17:16 (NIV) While Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols. 17:17 (NIV) So he reasoned in the synagogue with both Jews and God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there. 17:18 (NIV) A group of Epicurean and Stoic philosophers began to debate with him. Some of them asked, “What is this babbler trying to say?” Others remarked, “He seems to be advocating foreign gods.” They said this because Paul was preaching the good news about Jesus and the resurrection. The Christian woman who was leading our Bible Study asked, “Why is it that the Jews of Thessalonica were so opposed to Paul's evangelism and when Paul arrived in Berea, why did the Jews from Thessalonica travel to Berea to oppose Paul? Why is it wherever Paul and Silas went, they went to the synagogue first to preach the gospel? And why is it when Paul arrived in Athens, he still let Silas and Timothy to come over? It seems that Timothy had always been with Paul, but why is it he didn't mention Timothy when he was in Thessalonica and Berea? After the Jews brought Jason to the crowd, why was it recorded in Acts 17:7-8 (NIV) that: "Jason has welcomed them into his house. They are all defying Caesar's decrees, saying that there is another king, one called Jesus. When they heard this, the crowd and the city officials were thrown into turmoil." Why were they thrown into turmoil? There are a lot of questions here but we can only answer one at a time so let's start with why the Jews were thrown into turmoil when they heard Jesus was king. I shared that there was a historical background to this which I learned while I was studying Christian theology. During the time when the Israelites were against Roman rule, there were several different Jewish factions. The Herodians and Sadducees mentioned in the Bible were Roman advocates; but the Pharisees and the Zealots advocated for independence and were opposed to Roman rule. In particular, the Zealots advocated the use of violent and revolutionary means to overthrow Roman rule, and they launched violent uprisings against Roman rule but were brutally suppressed by the Romans. After the brutal crackdown, the Zealots were almost completely exterminated. The Pharisees were basically politically cautious. They didn't fiercely advocate revolution, and thus survived. But the faction that advocated cooperation with the Romans occupied a large part of Israel's upper class. Why were the Jewish crowds and the city officials thrown into turmoil when they heard that Jesus was another king? One of the reasons may be that many Jews advocated cooperation with the Romans. It can be said that they were "Jewish traitors”. So, if Jesus (another king) came and if He was able to lead the Israelites in a successful revolt, would they have to liquidate the history of these traitors? And Jesus is really the king of Israel. Not only were these Jews afraid that He would become king, but even his disciples were hoping that He would really be king in order to lead them to revolutionary success and to drive the Romans out and restore Israel's glory. Looking at these two examples, the identity of the Lord Jesus as a Jewish king does bring hope but it also poses a threat to some groups of people. Although Jesus had already been crucified when Paul preached the gospel, talking about Him as another king of the Jews could have caused another Jewish revolution.  The revolts might have been successful and the Roman advocates would be called traitors.  If the revolution wasn't successful the Israelites would be brutally suppressed by the Romans again.   Therefore, there were valid reasons why the Jews fiercely opposed evangelism. It could even be said that it was a very legitimate reason to protect the Israelites from harm. Those who hold this view believe that the people who were opposing Paul's evangelism were actually protecting ordinary Israelites from the Romans, because the history of the fierce suppression of the Zealots was still fresh in their memory. It may be for these reasons, plus several others, that these Jews from Thessalonica had gone to Berea to oppose Paul's evangelism. In both places, Paul was forced to leave. Please note that the first time Paul was forced to leave Thessalonica and flee to Berea, he was with Silas. The second time Paul was forced to leave Berea and was escorted to Athens while Silas and Timothy remained in Berea. When he arrived in Athens, the one who escorted Paul had taken orders from him and went back to call Silas and Timothy to come over Athens, and left. Here, I guess the person who escorted Paul is just one person, or even if it's a few people, they were all gone. After Paul was left alone, he encountered a lot of difficulties. Herein lays the problem. When American pastors and teachers travel to other countries to preach, they spend many exhausting hours on the plane and then often proceed directly to the place they are to preach.   Many times they are already exhausted when they reach their destination. They need to be strengthened by the Lord before they can finish their sermon. Even though we have airplanes and better traveling conditions, a long flight is still exhausting.  If that's the case, imagine that if you were Paul, and you traveled long distances to evangelize and you were continuously being chased. Now you are alone in Athens, and Athens is full of idols. How would you react? Let's look at Paul's reaction. Acts 17:16-18 (NIV) says that: 16 While Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols. 17 So he reasoned in the synagogue with both Jews and God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there. 18 A group of Epicurean and Stoic philosophers began to debate with him. Some of them asked, “What is this babbler trying to say?” Others remarked, “He seems to be advocating foreign gods.” They said this because Paul was preaching the good news about Jesus and the resurrection. How should we look at this passage? The church that I was saved in was more in favor of Paul's work. In my spiritual education, Paul was rarely criticized. But when the Lord led me to look at the teachings of some of the Bible teachers outside the traditions of my evangelical church, I heard some criticisms towards Paul. I heard a message from Rick Joyner that there are statistics showing that 80% of the Exegetical and Hermeneutical Work of Bible after Martin Luther's Reformation have been about Paul. Rick saw Paul once in a vision. Paul told him that everyone has highly exalted him. They should not take his work to analyze the four Gospels. Instead, they should use the words of the four Gospels to measure his works. Rick Joyner also said that Paul's life has undergone three stages of growth and change. The initial stage seems to be what he said in the first chapter of the Epistle to the Galatians (NIV), “My immediate response was not to consult any human being.” There seems to be some pride in saying these words; but in the second stage, he claims that “For I am the least of the apostles” (NIV, 1 Corinthians 15:9) and “I am less than the least of all the Lord's people” (NIV, Ephesians 3:8); Later he said, “I am the worst sinner of them all.” (NIV, 1 Timothy 1:15). These verses show that Paul had also undergone a process of constant humility. There is some controversy that arises when reading Paul's work. The controversy revolves around the issue of Paul's teachings being infallible. Paul is a human being and all human beings are bound to make mistakes. But if Paul was used to write the Bible under the inspiration of the Holy Spirit, could there be any errors? If you believe that Paul can't be wrong, that doesn't really make sense because humans are bound to make mistakes. If you believe that Paul can be wrong, then how do you decide which subjects he was right or wrong about? This is an issue in particular with the controversy about Paul's prohibition of women preaching. Was Paul wrong to base it on the customs of that time, or were his words the revelation of the Holy Spirit? How we should view Paul's teachings? Whether Paul is right or wrong in this matter has become a big debate in Christian exegesis. But for now, we won't discuss the issue of whether women should or shouldn't preach. We certainly believe that Paul's words are the revelation of the Holy Spirit, but we also believe that Paul went through a learning process because he experienced failure. Although the Biblical education I received did not say that Paul's experience in Athens was a failure, I have heard other Bible teachers mention that Paul's attempt to win people's hearts in accepting Christ through debating at Athens was a failure. They specifically compared what is written in Galatians 3:5 with Paul's experience in Athens. Paul says in Galatians 3:5 (NIV), "So again I ask, does God give you his Spirit and work miracles among you by the works of the law, or by your believing what you heard?" Here, Paul specifically mentioned that the Galatians started with the Spirit so that they should not fall into the flesh. He preached the gospel by relying on the Holy Spirit. He had also performed miracles to bring the Galatians to salvation. Let's take a look again at Chapter 17 verses 16-18 (NIV): 16 While Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols. 17 So he reasoned in the synagogue with both Jews and God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there. 18 A group of Epicurean and Stoic philosophers began to debate with him. Some of them asked, “What is this babbler trying to say?” Others remarked, “He seems to be advocating foreign gods.” They said this because Paul was preaching the good news about Jesus and the resurrection. I agree more with the argument that Paul's debating may not have had good results here. Allow me to explain my thoughts.  As I mentioned earlier, Paul was chased twice by the Jews. He was accompanied by Silas the first time, and the second time; he was accompanied by an escort. When he arrived in Athens, the person who escorted him went back to assist Silas and Timothy so they could come quickly to Athens. In this interval, Paul was alone. Even if Paul possessed remarkable abilities/powers, he would still feel lonely when he was alone. The Bible tells us “How could one man chase a thousand, or two put ten thousand to flight?” (NIV, Deuteronomy 32:30). The principle that God established was to partner us with the body of Christ. At this time, when Paul was left alone, he might have faced an attack and incitement of the enemy. My personal view is that after Paul experienced the continuous attacks and rejection of the Jews plus the fact that he was left alone in Athens and saw that the city was full of idols, he became greatly distressed. Then I think he started to reason and ask himself, was he still in the spirit? The Bible does not explain this so we do not know for sure. But the view I mentioned before, that is, the result of Paul's hopes of spreading the gospel to the Athenians through debating did not go very well. So Paul's experience in Athens is regarded as one of his failures. Let me discuss the inspiration that I received during this meeting. It can be said through the word "react" or more appropriately, "to be influenced by the environment". In our spiritual experience as Christians, we should be seated in heavenly places in Christ, but sometimes our flesh or minds are provoked and make us react in our minds and in the flesh. Afterwards, we often regret the experience. I recently listened to a very early message from an American pastor named Jack Deere about the discipline of the Holy Spirit. He mentioned a very interesting experience that he had. He said that he is a pastor in a not so well-off place in the United States. As a pastor, he is often misunderstood and attacked by others. One day, a female Christian, in a church where he served as a pastor, said to him, "You are just serving as a pastor here for the money." He was very angry and he answered her back. Things like this seemed to happen all the time. He asked the Lord, “What is going on?” The Lord said that this is the discipline of the Holy Spirit. He said, “When will it end?” The Lord replied, "When you can treat those who criticize you with a gentle and kind spirit." Jack Deere is a pastor who moved from the evangelical church to the charismatic movement. He is well-known in the Christian world in the United States. He is also one of the few American pastors I know of that teaches the discipline of the Holy Spirit. Supposedly, he's also a person who pursues deeper spirituality, but he shared this experience to let us see that a person who pursues spirituality is often influenced by the environment especially when they are not mature enough. When Jack Deere's spiritual discipline was more mature, he would respond more gently and lovingly to those who criticize him. When a Christian is practicing to be more spiritual, we need to learn not to react to the environment or be influenced by the environment. Instead, we should react to the heavenly reality and our communication with the Lord, and out of our position of sitting together with Christ in heavenly places.  Reacting to the environment or what you see will end up pulling you down to the level of the environment itself. Can Paul's experience here be pulled down by the surrounding environment? We know that Paul is a man with heavenly experience and vision, but there are times that people become weak, especially when he is constantly attacked by Jews, and his co-workers Silas and Timothy are not beside him to assist him. He might have been very knowledgeable since he received training from Gamaliel, and he was good at debating. After he was enraged in the spirit, his soul also became agitated: "You guys know how to debate, I also know to debate. Your philosophy is great. My philosophy is also very impressive." As you can see here, not only did he debate with the Jews and God-fearing people, but he has also debated with the people he met in the marketplace every day, and some Epicurean and Stoic philosophers who have argued with him. We are not sure whether Paul is like this, but those who hold the view that Paul has done nothing wrong is untenable because Paul is a human being, and every human being has a process of learning and continuous maturing. In his later years, Paul did not think that he was fully mature yet, saying that “I press on toward the goal to win the prize.” (NIV, Philippians 3:14). If Paul's later years are not fully mature, then Paul's experience should be a process of continuous maturity. The only difficulty is how we see Paul's continuous maturity process with the help of the Holy Spirit, but at the same time not be affected in accepting the fact that the Holy Spirit has spread the Word of God through Paul's mouth. Judging from my limited personal evangelistic experience, many times we encounter some atheist Chinese, who often debate with the people who are preaching the gospel. I personally feel that these debates are often not very effective. The best way is to influence them through prayers and testimonies of love. Of course, among many Christians who advocate Power Evangelism, there are many who use the power of the Holy Spirit to let the atheists be convinced. The debate is usually not very effective. Debates often let us fall to the battlefield of the mind, and debates are things that often happen after we have fallen into a reprobate mind. I slowly learned a lesson, that is, when a person is not ready to accept Christ, or the Holy Spirit hasn't yet reached a point where he has begun to work on the person to open up his/her mind, we don't need to have too much debate with him/her. Instead, we can silently pray for the person with an attitude of give and take in the service of love. It has a better effect as time passes. In addition to this it's important to be spiritually paired with other believers no matter how knowledgeable or spiritual you may be.  Paul knows this very well. But does the absence of Silas and Timothy affect Paul's judgment? Although Paul is an apostle, the Bible clearly says that Silas is a prophet. If Silas is there, will Silas pray to God to get any prophetic revelation on how to do the work of evangelism in the city of Athens? Or if Timothy is there, will he be more eloquent to deliver and preach the gospel? Although Timothy is younger than Paul, we have seen how young people can do many things better in the church. When people who don't know much about God come to church, the effect when the pastor preaches a profound sermon is often not as good as the testimony of a few Christians who have faith in the Lord from the very start. The latter is more appealing to those who have just come into contact with the gospel. This is also my personal point of view. I think that Paul may be more suitable to teach those who want to seek and experience the truth on a deeper level, but Timothy may be more suitable to test the waters first in Athens. Their human hearts are not prepared yet for the idol worshipping people so we should let Timothy pave the way through his words. Or let Silas pray to God to see what strategic or spiritual guidance God has, and then find ways to preach the gospel here. But it seems that it wasn't mentioned here that Paul has received any revelation or God's guidance. Instead, the Bible mentions that he had reacted because he was angry in the spirit. Is this reaction completely from God?  We don't know. But I think that those who hold the view that since Paul was an apostle, everything he did was right and he didn't need to seek God's guidance, and he won't ever make mistakes is untenable. Although Paul was an apostle, he has the ability to make mistakes and will need a process of learning from them. I personally think that Paul should not be in a rush and do things hastily. He should take a rest and wait until Silas and Timothy come to discuss the matter together and then take action. In other words, Paul is too rash here. This may be one of Paul's weaknesses. Of course, our analysis is not necessarily right, but it can provide us with another idea, that is, to understand the process of Paul's growth in God. Paul was a person, not a God. Did he have any shortcomings? It's safe to say that it's very natural for everyone to have weakness. Did Paul have any weaknesses? If what we propose here exposes the weakness of human nature, what is Paul's weakness? What effect does Paul's weakness have on his ministry? We don't know the specific weaknesses that Paul had, but it's impossible for a person not to have any weakness. Even if people don't have obvious weaknesses, they need to be paired with other believers who have different giftings.  Therefore, the pairing of Silas and Timothy to Paul is very important. Of course, we are not totally negating the effect of Paul's evangelism in Athens. Although he wasn't good at convincing the Athenians through debating, he had attracted some people who were seeking the truth. Acts 17:19-21 (NIV) says: "Then they took him and brought him to a meeting of the Areopagus, where they said to him, “May we know what this new teaching is that you are presenting?  You are bringing some strange ideas to our ears, and we would like to know what they mean.” (All the Athenians and the foreigners who lived there spent their time doing nothing but talking about and listening to the latest ideas.)” You can see that the explanation in verse 21 is that the Athenians and the foreigners who live there are very busy, and they have no time to take care of other things. So these people took Paul and brought him to Areopagus to talk about these new lessons/ideas which stood out to us. Going back to what we mentioned earlier, Paul may not have the silver tongue of Timothy, or the effect of preaching the gospel to the newcomers or those who are occupied by the world's affairs, but Paul didn't fail to attract those who really seek the truth. Paul's personality may be more suitable to people who are diligent seekers of truth. Paul spoke a very famous passage in Acts 17:24-27 (NIV) which says that: "The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands. 25 And he is not served by human hands, as if he needed anything. Rather, he himself gives everyone life and breath and everything else. 26 From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands. 27 God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us.” We have no intention of belittling Paul, and the experience here is also the highlight of Paul's experience in Athens. But I personally don't think that idolizing Paul or assuming that he doesn't have a process of continuous maturity, is correct. Paul is a human being. When he is continuously attacked and left alone, he will be weak and will be incited by the environment to react. And such a reaction usually pulls us down to the level of the environment or the enemy, letting us lose the commanding heights of victory in Christ. An example is Pastor Jack Deere that I mentioned earlier. When others criticize you, don't rush to react. Instead, rest in the Lord and ask His wisdom and follow his leading to deal these criticisms. Similarly, I think that Paul should not be rash here. He should seek the Lord on how to evangelize Athens which was occupied by idols. He should also wait for Silas and Timothy to come and discuss first before making any decisions. It's not that Paul has no wisdom, but Paul was constantly attacked and alone. He needs to get a good rest and to be taken care of. We have a new couple coming to our Bible study. I hoped to give them a prophetic word before the end of our meeting. I prayed to God and asked Him, “Are there any prophetic words to give and bless them?” I heard the Holy Spirit say two names, Aquila and Priscilla. I prophesied by faith that: I feel that God believes that you are Aquila and Priscilla. They have the same line of work as Paul, but they have also taken care of him. Although Paul is an apostle, the apostles also need to be cared to and helped by people. I feel that God called you to be Aquila and Priscilla to train the Paul of tomorrow, because in this era, God will raise and widely use many Paul-like apostles. God called you to be Aquila and Priscilla to cherish those who are serving as apostles. Whether this person is still your child, or a little brother or sister in your church, God will use you to fulfill them in order to make them become servants like Paul. As we saw in this chapter, Paul also has weaknesses and there are times that he needs help and to be paired with other believers. Paul's encounter with Aquila and Priscilla was a turning point in Paul's spirituality, because the couple, Aquila and Priscilla, is very compassionate. They were tentmakers just as Paul was and they had received Paul. We believe that Aquila and Priscilla have tended Paul to a large extent, so after Paul met Aquila and Priscilla, it could be said that spiritually, he became more mature. How God used Aquila and Priscilla to take care of and complete Paul's ministry, God will also use you two to come along side and complete the Pauls of tomorrow. I prophesied that according to the principle that “everyone can prophesy” (1 Corinthian 14:31), it's not because I am a prophet. I was saved in an Evangelical church, but I learned the gift of prophecy after I first came into contact with the American modern prophetic movement in 2015. Of course, I studied five courses at a prophetic school, and their teachings helped me to go and activate this prophetic gift. I prophesied with inspiration and faith. I don't know if these words are correct for the couple because they didn't give me feedback. However, after other friends who were in the meeting with me verified Acts 18, they began to discover Paul's experience of encountering Aquila and Priscilla. It seems that perhaps, I am speaking by the Holy Spirit. Because when I prophesied, I was not sure when Paul met Aquila and Priscilla, nor was I very familiar with the content of Acts 18. I hope that when we have the opportunity to read Acts 18, we can learn more about how Aquila and Priscilla have tended and helped Paul with the help of the Holy Spirit. Thank you for reading, listening or watching.  

This week, Jack Deere returns to share some more stories from his life in ministry. Thanks for listening to the God Is Not A Theory, a podcast of Orbis Ministries. For more information, go to orbisministries.org. If you'd like to hear more from Ken or join the Orbis Ministries community, you can download the free Orbis Ministries Mobile App here: https://get.theapp.co/kjwz Donate: https://subsplash.com/orbisministries/give

Introduction      In this chapter, Moses anticipates Israel's rebellion against the Lord and the application of the curses upon the nation (Deut 30:1). However, Moses also anticipates their humbling in captivity, return to obedience, and God's restoration of blessing in the land (Deut 30:2-5). Simultaneously, God promises to create in His people a new heart that will serve Him (Deut 30:6-8), which will bring blessing (Deut 30:9), but also conditions that blessing on their obedience (Deut 30:10). Moses then reveals that God's will for them—as specified in the Mosaic Law—is not too difficult (Deut 30:11), nor out of their reach (Deut 30:12-13), but is as near as their own mouths and hearts (Deut 30:14). Lastly, Moses ties the people's blessings and cursings to their own choices to obey or disobey the Lord (Deut 30:15-18), with a call for them to choose life that they might be blessed (Deut 30:19-20). Moses' Promise of Judgment and Restoration (Deut 30:1-10)      Moses, having previously addressed God's blessings and cursings upon the nation, depending on their obedience or disobedience to His directives (Deut 28), anticipates the nation's future failure. He states, “So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind in all nations where the LORD your God has banished you” (Deut 30:1). This does not appear to be prophecy, but rather, an expectation of future judgment because Moses knows the sinful proclivity of his people and the Lord's faithfulness to keep His promises.      But just as Moses expected the nation's future judgment, He also foresaw their return to God, saying, “and you return to the LORD your God and obey Him with all your heart and soul according to all that I command you today, you and your sons, 3 then the LORD your God will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where the LORD your God has scattered you” (Deut 30:2-3). According to Peter Craigie, “the people would remember that the circumstances in which they found themselves were not the result of ‘fate,' but an inevitable consequence of disobeying the covenant with the Lord.”[1]Suffering can, in the right heart, produce humility and obedience in individuals and groups. This would prove true for the generation that went into Babylonian captivity in 586 B.C. and later returned to the land under the leadership of Ezra and Nehemiah. Jack Deere states: "Moses had passionately urged the nation to obey the Lord and His commands, and had set the blessings and curses before them in order to motivate them. Yet he knew his fickle and stubborn people well enough to realize that their apostasy was inevitable and that the worst curses would come upon them—exile and dispersion among the nations. However, even in the midst of this curse he foresaw God's blessing. For Israel would come to her senses; she would take God's word to heart."[2]      Moses, referring to future generations of Israelites, said, “If your outcasts are at the ends of the earth, from there the LORD your God will gather you, and from there He will bring you back. The LORD your God will bring you into the land which your fathers possessed, and you shall possess it; and He will prosper you and multiply you more than your fathers” (Deut 30:4-5). There was a partial return of God's people to the land under Ezra and Nehemiah; however, the people were dispersed a second time in A.D. 70, which dispersion lasted until A.D. 1948, when there was another partial regathering in Israel in anticipation of God's eschatological plans. But complete fulfillment of all Israel being in the land and reaping God's full blessings will not occur until the future reign of Christ. Jack Deere states, “The prophets made it clear that this great restoration to the land would not take place until the Second Advent of the Messiah just before the beginning of His millennial reign on the earth (e.g., Isa 59:20–62:12; cf. Jesus' teaching of the regathering in Matt 24:31; Mark 13:27). This will be a time of spiritual and material prosperity greater than the nation has ever known (Deut. 30:5).”[3]      Not only would God restore His people to the land, but He would also change their hearts. Moses said, “Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live” (Deut 30:6). The circumcised heart refers to regeneration. Eugene Merrill notes, “Just as circumcision of the flesh symbolized outward identification with the Lord and the covenant community (cf. Gen 17:10, 23; Lev 12:3; Josh 5:2), so circumcision of the heart (a phrase found only here and in Deut 10:16 and Jer 4:4 in the OT) speaks of internal identification with him in what might be called regeneration in Christian theology.”[4] And this circumcised heart refers to the work God will do for the nation of Israel when He fully implements the New Covenant as specified in Jeremiah and Ezekiel (Jer 31:31-34; Ezek 36:22-32). This work of God in the hearts of His people will happen when Christ returns at His Second Coming and establishes His millennial kingdom on earth. According to Eugene Merrill: "While the repossession of the land can be said to some extent to have been fulfilled by the return of the Jews following the Babylonian exile (cf. Jer 29:10–14; 30:3), the greater prosperity and population was not achieved in Old Testament times. In fact, it still awaits realization in any literal sense (cf. Hag 2:6–9; Zech 8:1–8; 10:8–12). As for the radical work of regeneration described here as circumcision of the heart, that clearly awaits a day yet to come as far as the covenant nation as a whole is concerned."[5]      Not only would God restore and bless His people, but He would keep His Word to judge Israel's enemies. Moses said, “The LORD your God will inflict all these curses on your enemies and on those who hate you, who persecuted you” (Deut 30:7). God always keeps His Word, both to bless and curse, whether to Israel, or those who attack her. Moses, speaking to His people, said, “And you shall again obey the LORD, and observe all His commandments which I command you today” (Deut 30:8). Moses wants the best for his people, so his directives are always to walk with the Lord in obedience. And if his people obeyed, he said, “Then the LORD your God will prosper you abundantly in all the work of your hand, in the offspring of your body and in the offspring of your cattle and in the produce of your ground, for the LORD will again rejoice over you for good, just as He rejoiced over your fathers” (Deut 30:9). If obedience was pursued by the nation, then God would bless His people's work, their offspring, and the fruit of their ground. Moses concludes this section with the conditional clause, saying, “if you obey the LORD your God to keep His commandments and His statutes which are written in this book of the law, if you turn to the LORD your God with all your heart and soul” (Deut 30:10). The book of the law refers to the book of Deuteronomy as a whole (cf., Deut 31:24-26), and if Israel obeyed, prosperity would follow. Concerning the ultimate fulfillment of this passage, Thomas Constable states, “God has not yet fulfilled these predictions. Therefore we look for a future fulfillment of them. The passages cited above indicate that this fulfillment will take place at the Second Coming of Christ, and in His millennial kingdom that will follow that return. A distinctive of dispensational theology is the recognition that God has a future for Israel as a nation, that is distinct from the future of the church or the Gentile nations.”[6]Warren Wiersbe agrees, saying: "Bible scholars disagree about the future of Israel. Some say that the church is now “spiritual Israel” and that all of these Old Testament promises are now being fulfilled in a spiritual sense in the church. Others say that the Old Testament promises must be taken at face value and that we should expect a fulfillment of them when Jesus Christ returns to establish His kingdom on earth. Moses seems to be speaking here to and about Israel and not some other “people of God” in the future, such as the church. The church has no covenant relationship to the land of Israel, for God gave that land to Abraham and his descendants (Gen 15); and the blessings and curses were declared to Israel, not the church. It would appear that there will be a literal fulfillment of these promises to Israel. When they repent, turn back to Jehovah, and open their hearts to the operation of His Spirit (Ezek 37:1–14; Isa 11:2; Joel 2:28–29), God will save them from their sins and establish them in Messiah's glorious kingdom (Zech 12:10–13:1; 14:8–9)."[7]      In closing out Deuteronomy 30:1-10, some dispensational Bible teachers such as Chafer, Pentecost, Lightner, and others, believe this section constitutes what is commonly called the Palestinian Covenant. However, Thomas Constable sees this section not as a new covenant, but a call for Israel to commit themselves to the Lord. Constable states: "Some premillennial commentators have called Deuteronomy 30:1–10 the Palestinian Covenant. They have not used this term as much in recent years, because these verses do not constitute a distinctively different covenant. Verses 1–10 simply elaborate on the land promises made earlier to Abraham and his descendants (Gen. 12:7; et al.)…I would say this section is a call to commit to the Mosaic Covenant (cf. Josh 24:1–28) that, at the same time, contains further revelation concerning the land. The further revelation is that, even though the land would be Israel's to occupy, the Israelites could only inhabit it if they were faithful to Him."[8]      I have previously taught Deuteronomy 30:1-10 as being the Palestinian Covenant; however, after closer examination, I am more inclined to agree with Constable's assessment. Though I greatly love and appreciate many Bible teachers (i.e., Chafer, Pentecost, Lightner, etc.), there will, on occasion, be disagreement with them. It is always helpful that such disagreements are done in love and grace. Moses' Call to Choose Obedience and Life (Deut 30:11-20)      Moses wants the best for his people and he keeps setting truth in front of them with a call to learn and walk in it. The commandments he's giving to them are not out of reach nor impossible to live by. Moses said: "For this commandment which I command you today is not too difficult for you, nor is it out of reach. 12 It is not in heaven, that you should say, ‘Who will go up to heaven for us to get it for us and make us hear it, that we may observe it?' 13 “Nor is it beyond the sea, that you should say, ‘Who will cross the sea for us to get it for us and make us hear it, that we may observe it?' But the word is very near you, in your mouth and in your heart, that you may observe it” (Deut 30:11-14)."[9]      God had clearly revealed His Word to His people, and that revelation had been inscripturated. Adherence to His commands did not require superhuman ability. Nor was it necessary to travel to some unreachable location such as heaven above or across a vast ocean to secure it. Moses said God's Word was near them, as near as their mouth (to be verbally repeated) and heart (to be contemplated). If obedience were not possible, God could not bless Israel when they obeyed, or curse when they disobeyed. For God to impose an impossible standard of law, and then punish His people when they failed, would be a form of abuse rather than love. Daniel Block states, “In calling for wholehearted obedience, Yahweh does not demand what is unknowable, impossible, or unreasonable. If Israel fails—and they will (Deut 31:16–18)—it will not be because the people cannot keep the law because the bar is impossibly high, but that they will not keep it.”[10] God made success possible. The choice was up to His people.      Moses was seeking the best for his people and wanted them to succeed and prosper. Moses said, “See, I have set before you today life and prosperity, and death and adversity” (Deut 30:15). Moses would soon die, and only God's directives communicated through him would remain. God's law would be with them in written form, which they could carry with them, study, talk about, and adhere to in everyday practice. This gave the people real choices concerning life and prosperity or death and adversity. Of course, Moses desired their best, saying, “I command you today to love the LORD your God, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may live and multiply, and that the LORD your God may bless you in the land where you are entering to possess it” (Deut 30:16). Choosing God and a walk with Him according to His Word was a choice to be blessed (cf., Deut 11:26-28). Daniel Block notes: "Moses the teacher/preacher presents two options and outlines the consequences of each. If they demonstrate love for Yahweh by walking in his ways and obeying all his commands, they will enjoy life and prosperity; but if they turn away from Yahweh and his way, they “will certainly be destroyed” (v. 18). Here “the life” and “the good” represent functional equivalents to “the blessing” (Deut 11:26; 28:1–14), while “the death and the destruction” represent the curse (Deut 11:26; 28:15–68)."[11]      But Moses warned of God's judgment upon the people if they turned away from Him, saying, “But if your heart turns away and you will not obey, but are drawn away and worship other gods and serve them, 18 I declare to you today that you shall surely perish. You will not prolong your days in the land where you are crossing the Jordan to enter and possess it” (Deut 30:17-18). A rejection of God and His directives meant a rejection of life and blessing. Here, negative volition, which leads to disobedience, would result in self-induced suffering. Moses challenged his people to obedience today, which reveals his pastoral heart and call for immediate action, not a delay that might lead to forgetfulness and hardening of heart. It would be dangerous to delay one's response.      In closing his third address, Moses called for witnesses to the words of the covenant (heaven and earth), as well as a positive response from the nation in order that they might be blessed. Moses said: "I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, 20 by loving the LORD your God, by obeying His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the LORD swore to your fathers, to Abraham, Isaac, and Jacob, to give them." (Deut 30:19-20)      Choosing God and a life of obedience would result in blessing, not only for His people, but for their children as well. Concerning Moses' legal language, Eugene Merrill states: "Once more Moses announced that there and then he was offering the covenant to Israel, doing so as the agent of the Lord and in his name (vv. 19–20). This time, however, the offer was couched in the formal terms of a legal setting in which witnesses were invoked to bear testimony in the future to the response of Israel to the Lord's gracious overtures. In similar ancient Near Eastern legal transactions the witnesses usually were the gods of the respective litigants, but the monotheism of Israel's faith dictated that such appeal be to creation, to heaven and earth, for only it would endure into future ages. Such appeal to creation is attested elsewhere in the Old Testament when the Lord enters into some kind of formal legal encounter with his people (cf. Deut 4:26; 31:28; 32:1; Isa 1:2; Mic 1:2)."[12]      Life and blessing, as well as death and cursing, were tied to the choices God's people would make, not only for the moment, but for years to come, and not only for themselves, but for their children, who would possess God's revelation and have everything they needed for a successful life. God has integrity and keeps His Word. The question before the nation was whether they would keep theirs. Present Application      God's desire for the Christian is to develop his/her character so that righteousness, goodness, grace, and love flow easily and with continuity of expression. But godly character does not automatically occur in the life of the Christian, nor does it happen overnight; rather, it matures over a lifetime as we make many good choices to walk in step with God and let His Word transform us from the inside out (Rom 12:1-2). But we should be aware that it is possible to abuse our liberty and make bad choices with the result that we weaken the will and forfeit our freedoms (the alcoholic or drug addict knows this to be true). Paul said, “You were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13).      Our own choices to live righteously are seen in: 1) our commitment to God and learning His Word (Psa 1:2-3; 2 Tim 2:15; 1 Pet 2:2), 2) submitting to His will (Rom 12:1-2; Jam 1:22), 3) being filled with the Spirit (Eph 5:18), 4) walking in the Spirit (Gal 5:16), 5) confessing our sin daily (1 John 1:9), 6) displaying Christian love (John 13:34; Rom 13:8), 7) seeking to glorify God (1 Cor 10:31), 8) living by faith (2 Cor 5:9; Heb 10:38; 11:6), 9), speaking truth in love (Eph 4:15, 25), 10) modeling humility, gentleness, patience, tolerance and peace (Eph 4:1-3), 11) forgiving others (Matt 18:21-22), 12) doing good (Gal 6:10), )13), encouraging others to do good (Heb 10:24), 14) fellowship with growing believers (Heb 10:25), 15), praying for others (1 Th 5:17; 2 Th 1:11), 16), building others up in the Lord (1 Th 5:11), and 17) being devoted to fellow believers (Rom 12:10). The wise believer will choose God and His ways, walking with Him daily in the light of His Word, and resting moment by moment in His promises.     [1] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 363. [2] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 315. [3] Ibid., 315. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 388. [5] Ibid., 388. [6] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 30:1. [7] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 175. [8] Tom Constable, Tom Constable's Expository Notes on the Bible, Dt 30:1. [9] In his letter to the Romans, the apostle Paul borrowed Deuteronomy 30:11-14 and brought it into his line of reasoning to refute those who taught that obedience to the law was necessary as a means of salvation (Rom 10:1-3). But the Mosaic Law was never given as a means of salvation. Rather, it was given as a set of rules for Israel to adhere to in God's theocratic kingdom, and when followed, would glorify Him and bless others. According to Scripture, only Christ kept the law perfectly and never sinned (Matt 5:17; 2 Cor 5:21; Heb 4:15; 1 John 3:5). Furthermore, the standard of the law—ideal perfection—is fulfilled in the one who trusts in Christ as Savior (Rom 10:4), who gives us “the gift of righteousness” (Rom 5:17) at the moment of salvation (Phil 3:9). [10] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 708–709. [11] Ibid., 710. [12] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 392–393.

Talk 16 God speaks to us directly     Part 2       Dreams and visions I guess most Christians know that the Bible contains many references to God speaking to people through a dream or vision. The book of Genesis alone contains some 40 references to the word dream, and at least seven people are mentioned as having been spoken to in a dream or vision. These include: Abimelech (20: 3, 6) Abraham (15:1) Jacob (31: 10, 11) Laban (31: 24) Joseph (37: 5, 6, 9, 10) Pharaoh's Butler and Baker (40: 5, 8, 9, 16) Pharaoh (41: 7,  8, 15, 17, 22, 25, 26, 32). And in the rest of the Old Testament there are many other references too, far too many to mention here. The most significant of these is Joel's prophecy: And afterwards, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions… (Joel 2:28), We'll return to this when we come to look at dreams and visions in the New Testament, but first let's consider three other OT passages. The first is in the book of Job which is considered to be the oldest of all the books of the Bible and in it we find Elihu saying to Job: Why do you complain to God that he responds to no one's words? For God does speak - now one way, now another - though no one perceives it. In a dream, in a vision of the night, when deep sleep falls on people as they slumber in their beds, he may speak in their ears…(Job 33:13-16). Now it's important when reading Job to be aware that not everything Job's friends said to him was correct, but in this case Elihu's words are in line with what God himself says in Numbers 12:6-8:  When there is a prophet among you, I, the Lord, reveal myself to them in visions, I speak to them in dreams. But this is not true of my servant Moses; he is faithful in all my house. With him I speak face to face, clearly and not in riddles; he sees the form of the Lord. Here God confirms that he does speak through dreams and visions, but also makes it clear that they are ‘riddles' and can be open to misinterpretation. They are not as reliable as the level of revelation that God granted to Moses. They need to be interpreted, as we know from the well-known stories of Joseph and Daniel who were gifted by God in interpreting dreams.  Finally, in Jeremiah 23 we are warned against the danger of false visions: This is what the Lord Almighty says: Do not listen to what the prophets are prophesying to you; they will fill you with false hopes. They speak visions from their own minds, not from the mouth of the Lord (v.16. Compare 14:14). Let the prophet who has a dream recount the dream but let the one who has my word speak it faithfully for what has straw to do with grain? declares the Lord (v.28). The context here is that God had told Jeremiah that judgment was coming on the nation, but this, of course, was an unpopular message that nobody wanted to believe. The false prophets, who were politically motivated, were only saying what they knew the king wanted to hear. Through Jeremiah God is warning these prophets to make sure that they are speaking God's word faithfully and not prophesying visions from their own minds. And he is warning those who are listening to them not to believe them. So the OT passages we have been looking at teach us that: We sometimes think that God does not respond to us, but he does in one way or another, sometimes by a dream or vision (Job 33:13-16).  Even when God does speak through a dream or vision, it often needs to be interpreted (Numbers 12:6-8).  Visions and dreams need to be evaluated. What is the motivation of the person relating their dream? Are they faithful to God's word? (Jeremiah 23:16, 28). As we see from the example of faithful Moses, there is a higher level of revelation than dreams and visions. For us, that is the teaching of Scripture. This is in harmony with what we have already seen with regard to different levels of prophecy.   As we come now to look at the New Testament, we see that here too there are frequent references to God speaking through dreams and visions. In the Gospels we read about Joseph and the wise men in the Christmas story, and Pilate's wife having dreams, and of Zechariah, Peter, James, and John having visions. In Acts, God (or an angel sent by God) speaks in visions to Cornelius, Peter, and Paul. The references in Acts are particularly important for us, because, as we have explained before, we are living after Pentecost which was a turning point in human history. The gift of God's Holy Spirit was then made available to all his people. When the crowd, composed of many different nationalities, are amazed to hear the disciples speaking their languages, they ask, What does this mean? To which Peter replies: …this is what was spoken by the prophet Joel: 'In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy…  (Acts 2:16-18).   This seems to suggest that, far from any idea that dreams and visions might become redundant after Pentecost, there should in fact be an increase in these manifestations. They are a direct result of the Spirit being made available to all. What's more, if God spoke to Cornelius, Peter, and Paul through visions, there is no reason to suppose that he will not speak in the same way to people today, And indeed, there are increasing numbers of testimonies of Muslims around the world who have come to Christ as a result of God speaking to them through a dream or vision. Finally, before I share a personal testimony of how God spoke to me in a dream, it's worth noting that in Acts 2 Peter identifies the manifestation of speaking in tongues as the fulfilment of Joel's prophecy that when the Spirit was poured out in the last days all kinds of people would see dreams and visions and that they would prophesy. This may well suggest that, just as dreams and visions are a means of prophetic revelation, speaking in tongues fulfils a similar role.  It certainly did so on the Day of Pentecost and, as we have seen, when accompanied by the gift of interpretation of tongues, it can be a means of building up believers in the local church. God has spoken to me many times through these gifts, but only once has he spoken to me through a dream.    Some years ago, my daughter, Sarah, recommended a book by Jack Deere entitled, Surprised by the Voice of God. On reading it, I was challenged by the reminder that in the Bible God often spoke through dreams, and I wondered why God had never spoken to me in a dream. So I said, almost casually, Lord, you have never spoken to me in a dream, and I would really like you to.  I must admit that I didn't expect an immediate answer, but a few days later I had a dream. But before I tell you what it was, I need to tell you about our family. Debbie, our oldest daughter was living in Rugby. Sarah, our second daughter, was living in Portsmouth. And Jonathan, our son, was living near Liverpool.  About a year before I had the dream, Sarah had asked me if I knew anyone who needed a car. She had tried to sell her old one, but was offered only £300 for it and felt that she'd rather give it away than sell it for such a low price. I told her that I thought Jonathan would be grateful for it, and so she gave the car to him. Shortly before I had the dream, we had arranged to visit Debbie on a particular weekend because we knew that Jonathan would be there too. Now I had the dream about a week before the visit to Debbie. In my dream Eileen and I went to Debbie in separate cars because we would need to give Eileen's car to Jonathan. That was it. And even though I had asked the Lord to speak to me through a dream, I didn't seriously think that the dream was a message from God. And so we both went to Debbie's in my car. Imagine my surprise when we arrived at Debbie's and saw what looked like a brand-new car standing outside Debbie's house. Whose is the car? I said. Oh, it belongs to the insurance company, said Jonathan. Mine is a write-off. Someone smashed into the back of it while it was parked on the road. And it was then that I was reminded of my dream. Could God be saying that we should give Eileen's car to Jonathan? I told her about the dream, and she readily agreed that that is what we should do. So we told Jonathan and simply asked that he would give us the insurance money when it came through, to put towards replacing the car we were giving him. We didn't expect very much as the most Sarah had been offered for it a year before was £300. Eileen and I agreed together that we'd leave it a few weeks and then start to look for a replacement car for her. The car she had given Jonathan was a Toyota Corolla 1600, five door executive automatic, and Eileen loved it! So I promised her that we'd look for a newer version of exactly the same model. Shortly afterwards we heard from Jonathan. The insurance company had given him £1200 for the car, for which, if you remember, a year before Sarah had been offered a mere £300. Grateful to God that we were getting far more than we had expected, Eileen and I set off one Saturday visiting car sales companies in several nearby towns, looking for a Toyota Corolla with the same specification. It was pouring with rain all day long, and after several hours of unsuccessful searching we returned home, tired, wet, and rather discouraged.  Then, quite suddenly, on the following Tuesday, a thought came into my mind. A few years earlier the College had bought a Toyota minibus from a Christian brother in Nottingham who had a garage with a Toyota franchise. Maybe I should try him? So I phoned him and told him what I was looking for. If he had one come in, would he please let us know? To which he replied, Will silver do?  Now the colour of the car was about the only detail I hadn't specified when I told him what we were looking for, but silver was just the sort of colour we wanted! Yes, that's fine, I said. Does that mean you've got one? And to cut a long story short, one had come in that very day, There was just one previous owner and they had only covered 3000 miles a year from new. The price was right, and when he said, When do you want to come over and look at it? my reply was, I don't need to. This is so obviously God, I'll come and get it on Saturday. That's the only time I've ever bought a car without looking at it, and it was just what Eileen wanted.  Now you may think that I've wandered a long way from the dream I was telling you about, but if it had not been for that dream, that whole series of amazing events would never have happened. And the story is not just about a dream about a car. It's a testimony of how God is at work in the little details of our lives, constantly working all things together for our good because he loves us and because we are called according to his purpose (Romans 8:28).

Introduction      This chapter begins a new section in the book of Deuteronomy. Moses' first speech to Israel was a review of God's faithfulness to them since the exodus from Egypt (Deut 1:6—4:43). His second speech was an exposition of God's laws to the newly formed theocracy (Deut 4:44—28:68). And this third address was an appeal to faithfulness and commitment to God, with a promise of blessing if they obeyed and cursing if they did not (Deut 29:1—30:20). Moses' audience was the second generation of Israelites since the exodus from Egypt and, with the exception of Joshua and Caleb, would have been under 60 years of age (Num 14:28-33). Moses speaks to them in the present, “today” (Deut 29:4, 10, 12), recalls the Lord's gracious care for them in the past (Deut 29:2-8), and calls for their commitment (Deut 29:9-13), which commitment would positively impact future generations (Deut 29:14-15).      This chapter repeats some of the material previously addressed, and this repetition was intentional on Moses' part. Wiersbe states, “As we read and study Moses' farewell address, we may get weary of these repeated themes, but they are the essence of God's covenant with His people. While the priests and Levites had a copy of the Law of Moses and could refer to it (Deut 17:18; 28:58; 29:20, 27; 31:26), the common people had to depend on their memories, and therefore repetition was important.”[1] Both Paul and Peter used repetition in their writings as a pedagogical tool (Phil 3:1; 2 Pet 1:13; 3:1). An Historical Review (Deut 29:1-8)      In our English Bible, the chapter opens, saying, “These are the words of the covenant which the LORD commanded Moses to make with the sons of Israel in the land of Moab, besides the covenant which He had made with them at Horeb” (Deut 29:1). Most conservative scholars believe this verse should be included in the previous chapter. According to Thomas Constable “Chapter 29 verse 1 is the last verse of chapter 28 in the Hebrew Bible. Moses probably intended it to be a summary statement of what precedes, rather than an introduction to what follows. The renewed Mosaic Covenant, to which Moses now called on his hearers to commit themselves, contrasts somewhat with the original Mosaic Covenant to which the Israelites committed themselves at Mt. Sinai.”[2] Eugene Merrill agrees, saying, “It seems quite clear, then, that a major break occurs between 29:1 and 29:2, with the former bringing all the previous material to a close and the latter introducing at least the epilogic historical review.”[3]      What follows in the next two chapters is a renewal of the covenant that God made with the exodus generation. The original Mosaic covenant was ratified at Sinai, and the renewal of the covenant occurred in the land of Moab, where God had already displayed His power by defeating “Sihon the king of Heshbon and Og the king of Bashan” (Deut 29:7), and then distributing it to “to the Reubenites, the Gadites, and the half-tribe of the Manassites” (Deut 29:8). Moses was the divinely authorized representative of Yahweh to mediate the covenant between Him and the people of Israel.      The review opens, “And Moses summoned all Israel and said to them, ‘You have seen all that the LORD did before your eyes in the land of Egypt to Pharaoh and all his servants and all his land; 3 the great trials which your eyes have seen, those great signs and wonders” (Deut 29:2-3). Some of Moses' audience would have personal memories of the exodus event; however, those born in the wilderness would not. Yet, Moses calls on everyone to remember and identify with the exodus generation, as that connection will define who they are and serve as the basis for commitment. Some could recall seeing the Lord's work with their own eyes, whereas the others were to see with the eyes of faith as they heard or read about the Lord's deliverance. Moses, being a man of repetition, was doing all he could to firmly establish the Lord's words and works into their minds (cf., Deut 1:30; 4:34; 7:18-19; 8:2-4; 11:2-7).      Moses continued, saying, “Yet to this day the LORD has not given you a heart to know, nor eyes to see, nor ears to hear” (Deut 29:4). This verse is somewhat difficult to understand. The heart (לֵב leb) refers to the mind or inner person.  The eyes and ears represent a person's capacity to receive information, which should lead to understanding. The statement might imply a degree of negative volition, which impairs a person's ability to understand (cf., John 7:17).      Even if this is correct, it did not stop Moses from being faithful to communicate God's Word to others. The Lord Himself said, “I have led you forty years in the wilderness; your clothes have not worn out on you, and your sandal has not worn out on your foot” (Deut 29:5). Here was a display of God's logistical grace, in which He provided for His people, even though they had sinned away their inheritance of the land of Canaan (Num 14:26-35). Moses had previously said, “For the LORD your God has blessed you in all that you have done; He has known your wanderings through this great wilderness. These forty years the LORD your God has been with you; you have not lacked a thing”'(Deut 2:7), and, “Your clothing did not wear out on you, nor did your foot swell these forty years” (Deut 8:4; cf. Neh 9:7-21). God's faithful provision for His people is a major motif throughout Scripture.      The Lord continued, saying, “You have not eaten bread, nor have you drunk wine or strong drink, in order that you might know that I am the LORD your God” (Deut 29:6). Bread and wine were the common foods of the day; foods obtained by means of human production. But God's people did not possess what others possessed, partly because they were in the wilderness and there were no natural resources to draw from. However, the Lord cared for them in His own way, by means of manna and water, which He supplied for them supernaturally.      Moses continued, “When you reached this place, Sihon the king of Heshbon and Og the king of Bashan came out to meet us for battle, but we defeated them; 8 and we took their land and gave it as an inheritance to the Reubenites, the Gadites, and the half-tribe of the Manassites” (Deut 29:7-8). Originally, when the Israelites approached the land of Canaan, they were met with hostility by Sihon and Og, and God caused His people to defeat their enemies in battle and to take their land (Deut 2:26-3:17). Again, the Lord provided for His people whenever there was a need. Thomas Constable states: "The emphasis in this section is on God's faithfulness in bringing Israel to its present geographical location (cf. Deut 1:6–4:40). To do this, God had provided for the people's needs in the wilderness, and had given them victory over some of their enemies (i.e., Sihon and Og). He had also given them some of the land He had promised them (in Transjordan: for the Reubenites, Gadites, and the eastern half-tribe of the Manassites)."[4] A Call to Commitment (Deut 29:9-15)      As a result of God's goodness and faithfulness, Moses called his people to respond in obedience to the One who so loved and cared for them, saying, “So keep the words of this covenant to do them, that you may prosper in all that you do” (Deut 29:9). God is good, and He always desires the best for His people. God's good laws are never for the harm or deprivation of His people. He desired His people to be blessed, and He'd given them everything they needed to walk in His will (Deut 5:33; 6:3; 7:12-16; 11:26-28; 28:1-14; 30:15-20).      Moses addressed the whole nation and not just a few, saying, “You stand today, all of you, before the LORD your God: your chiefs, your tribes, your elders and your officers, even all the men of Israel, 11 your little ones, your wives, and the alien who is within your camps, from the one who chops your wood to the one who draws your water” (Deut 29:10-11). God desired prosperity for the whole nation, and everyone was called upon to walk according to the Lord's directives in order to open the channels of blessing. According to Wiersbe: "The secret of prosperity was the blessing of God, and the secret of receiving that blessing was obedience to God's law. Moses began with the leaders of the nation (v. 10), for if leaders don't set the example as spiritual people, there's not much hope for the followers. However, nobody in the camp was excluded, and this included the women and children, the resident aliens and the lowest servants. God could not truly be God to them if they refused to accept and obey His law."[5] And Eugene Merrill adds: "The assembly gathered here is described with unusual fullness—the leaders, the ordinary citizens, wives and children, and resident aliens. That is, the entire believing community was invited to enter into covenant relationship with the Lord without reference to social, economic, gender, or age differences…The covenant was made with all Israel as a collective, to be sure, but it was also made with each and every member of the body."[6]      The covenant renewal required the people of God to act accordingly, by choosing rightly, “that you may enter into the covenant with the LORD your God, and into His oath which the LORD your God is making with you today” (Deut 29:12). This was not a new covenant, but a revitalizing of the original covenant given at Mount Sinai. Peter Craigie states, “God, in sovereignty and grace, initiated the relationship and in so doing committed himself in a promise to the chosen people; the people's obligation to commit themselves in the covenant was based not simply on law or demand, but on a response of love, for the purpose of the covenant relationship elicited such a response.”[7]      And the blessing of the Lord was promised to His people, “in order that He may establish you today as His people and that He may be your God, just as He spoke to you and as He swore to your fathers, to Abraham, Isaac, and Jacob” (Deut 29:13). Here was theological continuity of commitment on God's part. Just as the Lord had promised to bless Abraham, Isaac, and Jacob, so He promised to bless their ancestors. God has integrity and keeps His Word. Eugene Merrill states, “the present covenant rises out of the ancient promises of the Lord to the patriarchal ancestors of the nation (v. 13b). He who had promised to be the God of the fathers (cf. Gen 17:7; Lev 11:45; 26:12) once more gave opportunity to the descendants to seize upon that great privilege and responsibility of being his people.”[8]Accepting God's offer of covenant renewal, with all the blessings associated with it, meant walking with Him and being a blessing to others.      Moses finished this pericope, saying, “Now not with you alone am I making this covenant and this oath, 15 but both with those who stand here with us today in the presence of the LORD our God and with those who are not with us here today” (Deut 29:14-15). Here was a very sober statement, for the decision of Moses' audience would not only impact them, but also others who were not present, which included future generations. According to Jack Deere, “The scope of the covenant renewal also embraced future generations (those who are not here today, 29:15). Therefore the obedience of that present generation had a great effect on those not yet born.”[9] And Peter Craigie confirms this, saying: "The people on the plains of Moab were indeed renewing their covenant with God, but they were not to forget that they were but one part of a larger community, a community not limited by the passage of time. The one who is not here with us today—the reference is not to those who could not be present for some reason such as ill health. Rather, the words indicate the generations to be born in the future. The reference to future generations impressed even more firmly the responsibility incumbent on those who were present on the plains of Moab, for not only their own future, but also the future of their posterity would be contingent upon their obedience to the law of the covenant."[10]      Individual actions have consequences, both for the present and the future, and for self and others. The choices of one generation would impact the next, for better or worse, creating a pattern of behavior that would lead to blessing or cursing. Of course, the faith of one generation is the faith of one generation, and good choices by parents is no guarantee that subsequent generations will walk in the wisdom of those who came before. Still, each generation must choose to walk with the Lord and abide by His directives, or to turn away into a life of sin. But again, actions have consequences, both for the present and the future, for self and others. Choose wisely. Present Application      In Deuteronomy 29:1-15, Moses revealed God's goodness and faithfulness to His people and called for them to respond in obedience to the One who so loved and cared for them. Likewise, as Christians, God has demonstrated His love for us through the cross of Christ (John 3:16; Rom 5:6-10; Eph 2:1-9), wherein Jesus has born our sin and paid the penalty that rightfully belongs to us (Isa 53:10; Mark 10:45; 2 Cor 5:21; 1 Pet 1:18-19; Rev 5:9). In Christ (ἐν Χριστῷ) we have judicial forgiveness of sin (Col 1:13-14; 2:13-14), reconciliation to the Father (Rom 5:11; 2 Cor 5:18), peace with God (Rom 5:1), eternal life (John 10:28), and imputed righteousness (Rom 5:17; Phil 3:9). As a result, God calls us to commit ourselves to Him and to live as obedient children. The apostle Paul, having written at length about the mercies of God in his letter to the Christians living in Rome, said, “Therefore, I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). In this verse, Paul is drawing a logical conclusion to God's great mercy toward us who have trusted Christ as Savior, and calls us to respond with a life of ongoing service. Earl Radmacher states: "Based on God's mercy (Rom 9:11, 15, 16, 18, 23; 11:30–32), Paul entreats believers to present their bodies as a living sacrifice, meaning they should use their bodies to serve and obey God (Rom 6:13). Such giving of the body to God is more than a contrast with a dead animal sacrifice, it is “newness of life” (Rom 6:4). Holy means set apart for the Lord's use; acceptable means pleasing to Him; and reasonable indicates that such a gift is the only rational reaction to all the good gifts God has showered on us."[11]      But how do we accomplish this task of living holy lives to the Lord? Paul answers it, saying, “And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom 12:2). Being conformed to this world means we follow the values of this world, which values are always at odds with God and His Word. Like a stream that flows in one direction, there is a current to this world that pulls at our hearts and minds to carry us along its course. Any dead fish can float downstream, but one must be alive to swim against the current and not simply be pulled along its course. As growing believers we are called to be transformed by the renewing of our minds, that we might know God's will and live the acceptable and mature life. The word transformed translates the Greek verb μεταμορφόω metamorphoo, which means “to change inwardly in fundamental character or condition, be changed, be transformed.”[12] This is an internal transformation that occurs gradually, over time, as our minds are renewed by the daily intake and application of God's Word to every aspect of our lives. According to Radmacher: "Instead of being molded by the values of this world, the believer should be transformed, that is, changed by the renewing of the mind. Spiritual transformation starts in the mind and heart. A mind dedicated to the world and its concerns will produce a life tossed back and forth by the currents of culture. But a mind dedicated to God's truth will produce a life that can stand the test of time. We can resist the temptations of our culture by meditating on God's truth and letting the Holy Spirit guide and shape our thoughts and behaviors."[13]      There is intentionality here, as the Christian is called to a life committed to the Lord and His interests and not our own. The fulfillment of this committed life occurs as we study God's Word daily (Josh 1:8; Psa 1:1-3; 19:7; 40:8; 119:1, 9-11, 97; Jer 15:16; 2 Tim 2:15; 1 Pet 2:2; 2 Pet 3:18) and then actively apply it to our lives (Matt 7:24; Jam 1:22). In this way, we will advance to spiritual maturity, glorify the Lord, bless others, and live the best life possible.   __________________ [1] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 171. [2] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 29:1. [3] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 373. [4] Tom Constable, Tom Constable's Expository Notes on the Bible, Dt 29:2. [5] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series, 172–173. [6] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 378. [7] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 357. [8] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 380. [9] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 314. [10] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament, 357–358. [11] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1447. [12] William Arndt, Frederick W. Danker, Walter Bauer, et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 639. [13] Earl D. Radmacher, Nelson's New Illustrated Bible Commentary, 1447.

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Deuteronomy 28:15-68 Dr. Steven R. Cook Introduction      Concerning Deuteronomy chapter 28, Thomas Constable states, “This section of Deuteronomy (chapters 27-28) is one of the most important ones in Scripture because it records the two options open to Israel as she entered the Promised Land. Obedience to the revealed Word of God would result in blessing, but disobedience would result in blasting.”[1] Dwight Pentecost adds, “For understanding and explaining Israel's history as recorded throughout the Old Testament, there are perhaps no more important chapters than Deuteronomy 28–30.”[2]      Moses, having previously stated God's wonderful blessings for the obedient-to-the-Word Israelite (Deut 28:1-14), followed with God's cursings that would come upon the one who was disobedient-to-the-Word (Deut 28:15-68). In Deuteronomy 28:15-68, Moses set forth the curses that God would bring upon Israel if they repeatedly violated His directives as found in the Deuteronomic law code. Moses used the Hebrew verb אָרָר arar six times, which means, “to bind with a curse.”[3] The form of the verb is passive, which meant a curse was received by the nation of Israel if they turned away from God. Victor Hamilton states that אָרָר arar means “to bind, hem in with obstacles, [or] render powerless to resist.”[4] The curses mentioned in Deuteronomy are reflexive of those who violate their covenant relationship with God. That is, they bring the curses on themselves by violating God's Word.[5] God's curses are His righteous response to unethical behavior among His people, and they could be avoided by simply walking in obedience with the Lord (Deut 28:15, 20, 45-47, 58-59, 62; 29:25-28; 30:17-18). If the Israelite was aligned with God's Word in thought, speech, and conduct, it would open the channel for His blessing. However, if the Israelite turned from God's path, it would open the channel of cursing. Dwight Pentecost states, “These curses were not viewed as punishment for disobedience as much as disciplines to bring a guilty people back to obedience to God.”[6] Jack Deere agrees, saying, “Each individual judgment essentially had one goal: to turn Israel from disobedience.”[7]However, the curses would lead to ultimate destruction if God's people persisted in their sinful rebellion.      This lengthy section can be viewed in two parts: 1) a statement of curses that reverse all God's blessing (Deut 28:15-19), and 2) specific descriptions of the curses that God will send on Israel until they are destroyed (Deut 28:20-22, 24, 45, 48, 51, 61). God's judgment upon His people was self-inflicted because they would not obey Him (Deut 28:20, 45, 47, 62). God executed these curses at various times when His people were disobedient to the covenant (see Judg 2:20-22; Jer 6:19; 11:9-11; 29:15-20; 34:17-20; Dan 9:4-6; Hos 8:1-3).      The transmission of God's law to subsequent generations was primarily the responsibility of the parents (Deut 6:1-9), and priests (Lev 10:8-11; Ezra 7:10; Mal 2:7). Failure to teach God's law to subsequent generations of Israelites would create a theological vacuum in their souls which Satan would gladly fill. If God's people operated by unethical standards, His judgments would fall upon them. God held His people accountable for their ethical behavior, even if/when the majority did not know or abide by His laws, as ignorance did not protect them from His judgments (see 2 Ki 22:1-13). However, His judgments did not happen right away, as God would send ample warnings through His prophets, who occasionally functioned as a prosecuting attorney (רִיב rib),[8] pointing out their violation of the law and the impending consequences if they did not turn back to the Lord (i.e., repent). When God's prophet functioned as a prosecuting attorney for the Lord, he would present God's case before the people (Hos 4:1-3; 12:2; Mic 6:1-2). The Hebrew verb רִיב rib, when used by the prophet, denotes “God's lawsuit…against His own people.”[9] According to Earl Radmacher, “The Hebrew word refers to a formal complaint charging Israel with breaking the covenant.”[10] If Israel persisted in sin, God would execute His judgments in ever increasing severity, until they were eventually destroyed and removed from the land. Historically, we know God destroyed the ten northern tribes of Israel in 722 B.C. because His people had broken covenant with the Lord, and this occurred after repeated warnings through His prophets (2 Ki 17:1-23). The same judgment fell upon the two southern tribes of Judah in 586 B.C. when God raised up the Babylonians to defeat His people and take them into captivity (2 Ki 24:8-16), and this happened after repeated warnings by His prophets (Jer 7:25-26; 25:4-11; 29:18-19). Warren Wiersbe states: "The fact that Israel is God's chosen people and a special nation explains why He chastens them, for the greater the privilege, the greater the responsibility. “You only have I chosen of all the families of the earth; therefore, I will punish you for all your sins” (Amos 3:2). Divine election isn't an excuse for human rebellion. “For everyone to whom much is given, from him much will be required” (Luke 12:48)."[11]     [1] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 28:58. [2] J. Dwight Pentecost, Thy Kingdom Come: Tracing God's Kingdom Program and Covenant Promises throughout History (Grand Rapids, MI: Kregel Publications, 1995), 105. [3] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 91. [4] Victor P. Hamilton, “168 אָרַר,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 75. [5] We observe in Deuteronomy 27 how the verb אָרָר arar came upon the one who practiced idolatry (Deut 27:15), dishonored parents (Deut 27:16), secretly stole from a neighbor (Deut 27:17), injured the disabled (Deut 27:18), distorted justice due to the alien, orphan, or widow (Deut 27:19), practiced sexual perversion (Deut 27:20-23), secretly struck a neighbor (Deut 27:24), accepted a bribe to kill the innocent (Deut 27:25), or disobeyed any of God's laws (Deut 27:26). [6] J. Dwight Pentecost, Thy Kingdom Come, 106. [7] 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), 312. [8] The Hebrew verb רִיב rib is used some places in Scripture in a non-legal sense of people who fight with each other (Gen 13:7; Ex 17:7; Jer 15:10), as well as a legal sense in which one person takes up a lawsuit or legal case against another (Deut 17:8; 19:17; 21:5). [9] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament, 1226. [10] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1029. [11] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 170–171.

Map of Israel - Ebal and Gerizim - Joshua's Altar      In this address by Moses, he directs the twelve tribes of Israel to renew their commitment to God in a covenant ceremony. This was to happen at Mount Ebal and Mount Gerizim after they'd entered the land of Canaan. This chapter is divided into three parts. First, the people were to gather at Mount Ebal and Mount Gerizim under the leadership of the elders and priests and prepare themselves for recommitment to the Lord (Deut 27:1-8). Second, Moses directed the people to listen to God and obey His commands (Deut 27:9-10). Third, Moses directed the twelve tribes of Israel to stand on Mount Ebal and Mount Gerizim, with the priests between them, and pronounce cursing on those who violated certain ordinances (Deut 27:11-26). Part I - Deuteronomy 27:1-8 "Then Moses and the elders of Israel charged the people, saying, “Keep all the commandments which I command you today. 2 So it shall be on the day when you cross the Jordan to the land which the LORD your God gives you, that you shall set up for yourself large stones and coat them with lime 3 and write on them all the words of this law, when you cross over, so that you may enter the land which the LORD your God gives you, a land flowing with milk and honey, as the LORD, the God of your fathers, promised you.” (Deut 27:1-3)      After presenting the statutes and judgments, Moses gathered together with the elders of Israel to charge the whole nation (Deut 27:1a). The specific charge given to them was, “Keep all the commandments which I command you today” (Deut 27:1b). All the commandments refer to the whole corpus of the Law as given in Deuteronomy. Twice Moses mentions the day “when you cross” the Jordan, and twice describes it as “the land which the LORD your God gives you” (Deut 27:2-3). God was giving Israel the land of Canaan as a possession, but it was their responsibility to enter into it and to follow His directives once there. Canaan is described as a prosperous land, “a land flowing with milk and honey” (Deut 27:3a). The land which God was giving to His people had been promised to the patriarchs and their descendants (Gen 17:7-8; 26:3-4; 28:13-14). What follows in the remainder of this chapter refers to a one-time event that Israel was to perform after they'd entered the land of Canaan. Eugene Merrill states: "The nature of Deuteronomy as a covenant renewal document designed especially for life in the promised land is evident from this set of instructions given by Moses to the people. They had received the covenant in the here and now of the plains of Moab, but they had to wait until they arrived in Canaan to formalize its implementation by a mass ceremony of commitment. This would include the erection of a monument containing the fundamental principles of the Lord-Israel relationship, a covenant meal signifying the harmony of that relationship, and a catalog of curses and blessings appropriate to the maintenance and/or disruption of that relationship."[1] Moses continued his address, saying: "So it shall be when you cross the Jordan, you shall set up on Mount Ebal, these stones, as I am commanding you today, and you shall coat them with lime. 5 Moreover, you shall build there an altar to the LORD your God, an altar of stones; you shall not wield an iron tool on them. 6 You shall build the altar of the LORD your God of uncut stones, and you shall offer on it burnt offerings to the LORD your God; 7 and you shall sacrifice peace offerings and eat there, and rejoice before the LORD your God. 8 You shall write on the stones all the words of this law very distinctly." (Deut 27:4-8)      The recommitment Moses was prescribing was to happen after they'd crossed the Jordan River and entered the land of Canaan. Once there, they were to gather at Mount Ebal and select large stones and coat them with lime. In addition, they were to build an altar made of uncut stones, and there offer burnt offerings to the Lord. The uncut stones were likely to remove any human adornment, thus removing any human pride that might be involved. Daniel Block states, “Apparently, just as animals to be sacrificed were to be ‘without defect' (Lev 1:3) and without ‘any serious flaw' (Deut 15:21), so the stones of this altar were to be whole and complete. To improve on them with human effort and man-made tools was to defile them.”[2]And burnt offerings were completely consumed and pictured total dependence on the Lord. The purpose of whitewashing the stones at Mount Ebal was to write on them all the words of the law, which likely referred to what was given in the book of Deuteronomy. According to Victor Matthews, “Some archaeologists believe that the remains of this altar have been found. It is a structure on one of the peaks of Mount Ebal about twenty-five by thirty feet with walls about five feet thick and nine feet high made of fieldstones.”[3] Additionally, there are ashes and animal bones at the site. Part II - Deuteronomy 27:9-10      What follows is a directive by Moses and the Levitical priests for the nation as a whole to recommit themselves to the Lord as His obedient-to-the-Word people. The text reads, “Then Moses and the Levitical priests spoke to all Israel, saying, ‘Be silent and listen, O Israel! This day you have become a people for the LORD your God. 10 You shall therefore obey the LORD your God and do His commandments and His statutes which I command you today'” (Deut 27:9-10). Israel was already God's people; however, this one-time ceremony was to mark a renewed commitment to abide by all His statutes. According to Jack Deere, “The words you have now become the people of the Lord your God do not imply that Israel was not the people of God before that time. They meant that there on the plains of Moab, at that significant turning point in her history, Israel had freshly committed herself again to the Lord. Again, she was told to obey Him and to follow His commands and decrees.”[4] Part III - Deuteronomy 27:11-26      Moses now offers instructions about what was to follow after the people had gathered at Mount Ebal, erected and whitewashed stones, written God's laws on them, and offered a burnt offering to the Lord. The instructions are as follows, “Moses also charged the people on that day, saying, 12 ‘When you cross the Jordan, these shall stand on Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. 13 For the curse, these shall stand on Mount Ebal: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali'” (Deut 27:11-13). In addition to this, the book of Joshua reveals that the ark of the covenant, along with those Levites who carried it, would stand in the valley between the two mountains (Josh 8:33). The picture was that God and His law would be in plain site as the ceremony of recommitment was enacted. The text continues, “The Levites shall then answer and say to all the men of Israel with a loud voice” (Deut 27:14). The Levites mentioned here were likely those in the valley, who would shout out the following curses for those who violated certain commands.        The curses were statements of self-imprecation, in which the Israelites agreed with what was said by the Levites. Deuteronomy 27:15-26 consists of twelve curses, perhaps corresponding to the twelve tribes of Israel present at the ceremony. Why twelve curses were stated is not known. What is clear is that God is the author of the laws, the people were His people and under His authority, and their response of amen meant they agreed to adhere to His divine directives, with a deserved curse-punishment if they disobeyed. According to Peter Craigie, “To each curse all the people respond ‘Amen.' This word, which refers back to what has immediately preceded, indicates assent and agreement to what has been proclaimed. Thus, by saying ‘Amen,' the people indicate understanding and agreement and thereby remove any possible excuse for their conduct, if at some subsequent time they were to disobey the law of the covenant.”[5] Additionally, the twelve curses seem to share a pattern of sins that could be committed by Israelites in secret. Though these violations might not be observable to others, God sees, and He will render judgment as He decides. The twelve curses are as follows. ‘“Cursed is the man who makes an idol or a molten image, an abomination to the LORD, the work of the hands of the craftsman, and sets it up in secret.' And all the people shall answer and say, ‘Amen'” (Deut 27:15). This first curse comes to those who violate the command, “You shall have no other gods before Me” (Deut 5:7). God's authority was necessary if His directives were to be followed. Setting up an idol in secret meant setting it in one's home so that no one else could see. Such household idols were worshipped later in Israel (Judg 17:3-4). “‘Cursed is he who dishonors his father or mother.' And all the people shall say, ‘Amen'” (Deut 27:16). This violates God's command, “Honor your father and your mother, as the LORD your God has commanded you” (Deut 5:16). Here, the authority of the parent in the home is of concern. Victor Matthews states, “The home is seen as an important and necessary link for the covenant instruction of each successive generation. Honor is given to parents as representatives of God's authority and is for the sake of covenant preservation. If parents are not heeded or their authority is repudiated, the covenant is in jeopardy.”[6] ‘“Cursed is he who moves his neighbor's boundary mark.' And all the people shall say, ‘Amen'” (Deut 27:17). This command was mentioned before and refers to the theft of a neighbor's land (Deut 19:14). Such an act was not only a crime against one's neighbor, but also against the Lord Himself, as He was the ultimate owner of the land (Lev 25:23). Like the other violations, this could be done in secret, when no one was watching. ‘“Cursed is he who misleads a blind person on the road.' And all the people shall say, ‘Amen'” (Deut 27:18). This verse addresses the exploitation of the vulnerable, namely the blind. However, this could easily extend to others who suffered a handicap and could be abused (Lev 19:14). Earl Radmacher comments, “The underlying assumption is that only a person of great cruelty and no love for God would take advantage of a disabled person.”[7] ‘“Cursed is he who distorts the justice due an alien, orphan, and widow.' And all the people shall say, ‘Amen'” (Deut 27:19). In addition to the blind, there were others within the community who were marginalized and vulnerable to mistreatment. God's people were to protect and defend the vulnerable (Ex 22:21-22; 23:9; Deut 24:17), as He Himself does (Deut 10:17-19). ‘“Cursed is he who lies with his father's wife, because he has uncovered his father's skirt.' And all the people shall say, ‘Amen'” (Deut 27:20). This curse fell on the one who had sexual intercourse with his stepmother (Lev 18:8), which would have been an attack on his father as well. ‘“Cursed is he who lies with any animal.' And all the people shall say, ‘Amen” (Deut 27:21). Bestiality was practiced in the ancient world and represented a sexual perversion that warranted the death penalty (Lev 20:15-16). Daniel Block writes, “Apparently bestiality was deemed such a heinous offense because it blurs the boundaries between the creaturely world and humankind created as image-bearers of God (Gen 1:26–28). The roots of this disposition go back to Eden, where God created woman because none of the animals was an appropriate counterpart for the man (Gen 2:18–25).”[8] ‘“Cursed is he who lies with his sister, the daughter of his father or of his mother.' And all the people shall say, ‘Amen'” (Deut 27:22). This curse fell on the one who engaged in sexual intercourse with a sister or half-sister. Such practices were permissible in ancient Egypt as well as Phoenicia. ‘“Cursed is he who lies with his mother-in-law.' And all the people shall say, ‘Amen'” (Deut 27:23). This act had been declared wicked in Leviticus and warranted the death penalty (Lev 20:14). Jacob's son, Reuben, forfeited his rights as the firstborn son because of this act (Gen 35:22; 49:3-4). ‘“Cursed is he who strikes his neighbor in secret.' And all the people shall say, ‘Amen'” (Deut 27:24). Violence against a neighbor was bad enough, but to injure him/her in secret meant no other person knew about it, and it could not be tried in a court of law, which required two or three witnesses (Deut 19:15). ‘“Cursed is he who accepts a bribe to strike down an innocent person.' And all the people shall say, ‘Amen'” (Deut 27:25). A bribe to kill an innocent person could be done in private. The one who accepted such payment and carried it out would be guilty of murder, which was punishable by death (Lev 24:17). “Cursed is he who does not confirm the words of this law by doing them.' And all the people shall say, ‘Amen'” (Deut 27:26). Rather than recite all the laws he'd previously presented, Moses concludes this section by pronouncing a curse on the one who “does not confirm the words of this law by doing them” (Deut 27:26a). God expected total submission to all His laws and would curse anyone who did not abide by them. Paul cited this verse in Galatians 3:10 to make the point that the Law demanded absolute perfection, and failure to keep any part of it brought a curse from God. The law does not save.      These curses were given as a warning not to disobey the Lord. It was intended for Israel's good, to help them avoid the dangers and consequences of sin. According to Jack Deere, “This last curse demonstrates that the preceding list was representative. Perhaps the 11 examples were chosen, as stated earlier, because most of them could be done in secret and therefore the offender might not be as easily detected as he would when violating other laws. The summary nature of the 12th curse, however, indicates that God desired a wholehearted obedience to the Law both in public and in private.”[9] After crossing the Jordan River into the land of Canaan (Josh 3:1-17), Joshua led the people to carry out this command (Josh 8:30-35). Present Application God gives directives to His people, and this for good, never harm (Deut 6:24; 10:12-13). But God's law, though holy, just, and good, reveals humanity's sinful flaws, both in the unsaved and saved. The biblical record of human sinfulness is as follows: Moses wrote, “Then the LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually” (Gen 6:5), and “the intent of man's heart is evil from his youth” (Gen 8:21). A psalmist wrote, “If You, LORD, should mark iniquities, O Lord, who could stand?” (Psa 130:3), and “do not enter into judgment with Your servant, for in Your sight no man living is righteous” (Psa 143:2). Solomon asked, “Who can say, ‘I have cleansed my heart, I am pure from my sin?'” (Prov 20:9). He later said, “Indeed, there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20). Isaiah wrote, “For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away” (Isa 64:6). Jeremiah said, “The heart is more deceitful than all else and is desperately sick; who can understand it?” (Jer 17:9). The apostle Paul said, “as it is written, ‘there is none righteous, not even one…for all have sinned and fall short of the glory of God” (Rom 3:10, 23). Elsewhere he said, “I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not” (Rom 7:18), and “I find then the principle that evil is present in me, the one who wants to do good” (Rom 7:21). The apostle John said, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us” and “If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:8, 10).      Everyone deserves God's judgment. No one deserves His mercy or grace. But it is exactly God's mercy and grace that keep us from being judged quickly or harshly by Him. It is written, “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15), and “The LORD is compassionate and gracious, slow to anger and abounding in lovingkindness” (Psa 103:8; cf., Ex 34:6; Psa 145:8; Joel 2:13; Jon 4:2). God has not judged us as our sin deserves, nor treated us according to our failures. David knew this very well and said of God, “He has not dealt with us according to our sins, nor rewarded us according to our iniquities. For as high as the heavens are above the earth, so great is His lovingkindness toward those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us” (Psa 103:10-12). Ezra wrote something similar, saying, “What has happened to us is a result of our evil deeds and our great guilt, and yet, our God, you have punished us less than our sins deserved and have allowed us to survive” (Ezra 9:13).      As Christians, we are God's people because we have trusted in Christ as our Savior (John 3:16). We are saved by grace alone, through faith alone, in Christ alone (John 14:6; Acts 4:12; Eph 2:8-9). As a result, we are forgiven our sins (Eph 1:7), given eternal life (John 10:28), God's gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9), and will never be condemned along with unbelievers (John 3:18; Rom 8:1). But as God's people, He expects us to live holy lives (1 Pet 1:14-16), to walk with Him daily (Eph 4:1), live by faith (Heb 10:38; 11:6), and advance to spiritual maturity (Eph 4:11-16; 2 Tim 3:16-17; 1 Pet 2:2). And this we do when we humble ourselves daily, study His Word, seek His will, and prioritize His glory above our own ambitions and interests.      As God's children, our Father will judge and discipline us if we live sinfully (Heb 12:5-11; Rev 3:19), and His judgment can even result in our death (Acts 5:1-10; 1 Cor 11:27-30; 1 John 5:16-17). Though it's impossible for us to lose our salvation (John 10:27-29), a sinful lifestyle can cause us to suffer unnecessarily in this life (1 Pet 4:15) and forfeit future rewards in heaven (1 Cor 3:15; 2 John 1:8). But our God who judges is also gracious and quick to forgive when we humble ourselves and confess our sins to Him (1 John 1:9; cf. Luke 18:9-14).[10] And God's judgments, whether harsh or mild, are often determined by the attitude of the offender, for “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5). Therefore, let us always be humble before our God, appealing to His mercy and grace when we fail. For we serve “the God of all grace” (1 Pet 5:10), who sits upon a “throne of grace” (Heb 4:16), who is “rich in mercy” (Eph 2:4) and ready to forgive when we call out to Him.   [1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 341. [2] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 627. [3] Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), Dt 27:4. [4] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 310. [5] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 331. [6] Victor Harold Matthews, The IVP Bible Background Commentary: Old Testament Deut 27:16. [7] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 262. [8] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 635. [9] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary, 311. [10] Our salvation comes to us “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29).

     In this section, Moses directs Israelite farmers to pay the triennial tithe, which God intended for the Levites, strangers, orphans and widows in their towns (Deut 26:12-15). Then Moses closes this section by directing all Israel to obey the Lord and walk with Him, and that if they do, God will bless and exalt them above all the nations (Deut 26:16-19). Reminder to Give the Triennial Tithe      Moses opens this section, saying, “When you have finished paying all the tithe of your increase in the third year, the year of tithing, then you shall give it to the Levite, to the stranger, to the orphan and to the widow, that they may eat in your towns and be satisfied” (Deut 26:12). In a previous section, Moses had addressed the annual tithe of produce that was to be taken to the tabernacle/temple and eaten with the family and Levites (Deut 14:22-27). Here, Moses references the tithe that was taken every third year and deposited—not at the sanctuary—but in the Israelite's own town. This triennial tithe was for the less fortunate and vulnerable within the community (see Deut 14:28-29). It's likely the food was stored in city storerooms where the poor could go and draw from those resources over a period of time and not merely on one occasion.      God had blessed Israel with freedom (Deut 5:6), land (Deut 4:1; 9:6), and the ability to make a profit (Deut 8:18). Giving the tithe was a test of their heart, to see if they loved the Lord and would trust Him as their Provider. When it came to helping the Levite, the alien, the orphan, and the widow, Israelites were to be generous and open-handed when surrendering the tenth of their labor-produce. This tithe would secure the needs of the economically vulnerable in the community. By means of this contribution, obedient-to-the-Word Israelites would serve as conduits of God's grace. When the Israelite farmer followed God's Word and gave this tithe to help the Levite, the alien, the orphan, and the widow, he revealed the two-dimensional way his mind and will operated as he looked upward to the Lord in faith and then acted outward for the benefit of others.      Moses continued, saying, “You shall say before the LORD your God, ‘I have removed the sacred portion from my house, and also have given it to the Levite and the alien, the orphan and the widow, according to all Your commandments which You have commanded me; I have not transgressed or forgotten any of Your commandments” (Deut 26:13). The Israelite farmers, after setting aside this tithe, were to make a declaration “before the LORD” in which they stated their faithful obedience to God's directive. Daniel Block believes the statement was made at the tabernacle/temple, saying, “After Israelite farmers have demonstrated covenantal loyalty to Yahweh by taking care of the poor, they are to make a pilgrimage to the central sanctuary and perform the verbal ritual that follows.”[1] However, Peter Craigie holds that the statement was probably made at the Israelite's home, saying, “After distributing the tithe, the worshipper made a declaration before the Lord your God; since the words were probably to be spoken in the settlements, not at the central sanctuary, these words may indicate that this worship and declaration in the third year of settlement were performed in the home.”[2] This latter view makes more sense, since the food that was set aside by the farmer was handed over to the local residents.      The collection and giving of the tithe of produce every third year was an act of loyal obedience by the Israelite farmer. Apparently, it was collected and stored at the farmer's home until the appropriate time when it was handed over. Moses calls this tithe “the sacred portion” because it was sacred to the Lord, for His glory and the benefit of His people. The tithe of produce was to be held on deposit in the Israelite's home until the day it was delivered to the Levite and the alien, the orphan, and the widow in the community. Here, giving to God's needy people was the same as giving to God Himself; an identification truth we find elsewhere in Scripture (Matt 25:34-40; Acts 9:1-4). Earl Kalland states: "Being sacred, the tenth is definitely not for the donor's use. This sacred tithe was not conceived of as merely a secular tax for the welfare of the poor but as an act inspired by the Lord. Both the giving of it by the donor and the reception of it by the Levite or underprivileged were spiritual acts, and the tithe itself was to be recognized as holy."[3]      Additionally, the Israelite was to say, “I have not eaten of it while mourning, nor have I removed any of it while I was unclean, nor offered any of it to the dead. I have listened to the voice of the LORD my God; I have done according to all that You have commanded me” (Deut 26:14). The offering of the tithe was given to God and others, not because the offerer had produced it by means of his own hard work and clever industry, but because God had blessed him, both with the land and the power to make wealth. Once the tithe was dedicated to God, it was to be treated as sacred and could not be touched for any other purpose. That the farmer had not eaten any of the tithe while mourning, nor removed any of it while unclean, nor offered it to the dead, all seems to refer to Canaanite pagan practices that were forbidden by God. Eugene Merrill states: "The best understanding here is that he had not participated in use of the tithe while engaged in pagan rites of fertility or sympathetic magic. Such rites were characteristic of Canaanite worship as a means of inducing the underworld deities to fertilize the soil and guarantee a bountiful harvest. They would include the presentation of offerings and a sacred drama in which weeping and lamentation would play a part (cf. Ezek 8:14)…Ordinary mourning occasioned by death was not in view here, however, for the offerer was to disclaim having made any offering to the dead. This no doubt is to be understood in terms of Canaanite ritual in which deities such as Baal who had been consigned to the Netherworld were sustained by food offerings until they could revive and return to their procreative function on the earth."[4]      Having declared covenant loyalty to the Lord, the Israelite was to ask God to fulfill His Word to them by blessing their efforts, saying, “Look down from Your holy habitation, from heaven, and bless Your people Israel, and the ground which You have given us, a land flowing with milk and honey, as You swore to our fathers” (Deut 26:15). Though the Israelite was to address God in heaven, it was understood that God was everywhere present (Psa 139:7-10; Isa 66:1-2). The request for God to bless His people was in keeping with His promise to them. The blessing included both His people and the land He'd given to them. The land which God was giving to His people was of particular interest to the Lord, as He'd promised it to the patriarchs and their descendants (Gen 17:7-8; 26:3-4; 28:13-14). Moses described it as “a land for which the LORD your God cares; the eyes of the LORD your God are always on it, from the beginning even to the end of the year” (Deut 11:12). God's blessing upon His people did not mean everyone would receive equal outcomes, as social and economic stratification continued throughout the nation. Rather, it meant all would be cared for under Yahweh's protections and provisions. Directive to Obey All the Lord's Commands      Having discussed Israel's obligations after entering the land of Canaan, Moses here calls his hearers back to the present, and the primary concern of living in obedience to all God's directives. Moses states, “This day the LORD your God commands you to do these statutes and ordinances. You shall therefore be careful to do them with all your heart and with all your soul” (Deut 26:16). Though Moses had been speaking, what was being communicated was the Word of God; saying, “This day the LORD your God commands you to do these statutes and ordinances” (Deut 26:16a). Adhering to these directives meant they were following God.      Furthermore, obedience to God implied they'd heard His Word and committed it to their hearts. This was not a one and done event. If Israel was to display covenant loyalty, it meant nothing less than a lifelong devotion to learning God's Word and then applying it by faith to every aspect of their lives, whether marriage, family, work, war, economics, social activities, judicial matters, or religious duties. For the committed Israelite, it meant “his delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). He says, “O how I love Thy law! It is my meditation all the day” (Psa 119:97). Unfortunately, most of Israel's history was marked by disobedience, and this grieved the Lord (see Psa 81:11-14).      Having heard God's commitment to His people and providing directives for them to follow, the people were to recognize the solemnity of their oaths, as Moses states, “You have today declared the LORD to be your God, and that you would walk in His ways and keep His statutes, His commandments and His ordinances, and listen to His voice” (Deut 26:17). Having agreed to the terms of the covenant, God then promised to bless them if they kept His directives. Moses said, “The LORD has today declared you to be His people, a treasured possession, as He promised you, and that you should keep all His commandments; 19 and that He will set you high above all nations which He has made, for praise, fame, and honor; and that you shall be a consecrated people to the LORD your God, as He has spoken” (Deut 26:18-19).      In this statement, both God and Israel promised to keep their part of the covenant agreement. Israel was to learn and faithfully observe God's directives. This was true for the generation that Moses was addressing, as well as subsequent generations born into the covenant community. If Israel would walk with the Lord, He would elevate them above all other nations. The result would be that Israel receive “praise, fame, and honor” by the other nations. Earl Radmacher states, “These verses conclude the legal corpus of Deuteronomy (12:1–26:19) in which Moses developed and applied the laws of the Book of the Covenant to a new situation, as Israel was about to enter the land. It is also an appropriate anticipation of the next section with its focus on covenant renewal (27:1–30:20).”[5] This last statement anticipates the blessings in Deuteronomy 28:1-14 that God promised to pour out on His people if they would walk with Him and obey His commands. Israel Past, Present, and Future      God called Abraham into a special relationship (Gen 12:1-3; 15:1-18), and through his descendants, God would form a special nation (Gen 17:7-8). Abraham's descendants went into Egypt, where they stayed for 400 years (Gen 15:13; 46:1-4; cf. Ex 12:40). Afterwards, God called Israel out of Egypt in 1445 BC under the leadership of Moses. When that happened, God created the nation of Israel (Isa 43:1), which He intended to be His holy people (Deut 7:6), to walk with Him in righteousness (Deut 5:33; 8:6). Under the Mosaic Law, Israel would know blessing if they obeyed God's commands (Deut 28:1-15) and cursing if they did not (Deut 28:16-68). After Moses died, God brought the Israelites into the land of Canaan (i.e., the land promised to Abraham) under the leadership of Joshua (Deut 31:23; Josh 1:1-9), and there the land was divided, giving a portion to each of the descendants of Jacob. After Joshua died (Josh 24:29-31), Israel repeatedly fell into idolatry and suffered divine discipline for their rebellion (read Judges). This went on for over 300 years as Israel fell into a pattern of idolatry. The period of the Judges was marked by people who did not obey the Lord, but “did what was right in their own eyes” (Judg 17:6; 21:25). Samuel was the last of Israel's judges, and then the people cried for a king because they wanted to be like the other nations (1 Sam 8:4-5). God gave them their request (1 Sam 8:22), and Saul became the first king in Israel (1 Sam 10:1). Though Saul started well, he quickly turned away from the Lord and would not obey God's commands. Saul reigned for approximately 40 years and his leadership was a failure (1 Sam 13:1; cf. Acts 13:21). Later, God raised up David to be king in Israel (1 Sam 16:1-13), and David reigned for 40 years and was an ideal king who followed God and encouraged others to do the same (1 Ki 2:10-11). God decreed David's throne would be established forever through one of his descendants (2 Sam 7:16; Psa 89:3-4, 34-36), and this is Jesus (Luke 1:31-33). After David died, Solomon reigned for 40 years (1 Ki 2:12; 11:42-43), and though He was wise and did many good things (ruled well, built the temple, wrote Scripture, etc.), he eventually turned away from God and worshiped idols (1 Ki 11:1-10), and the kingdom was divided afterward (1 Ki 11:11-41).      Solomon's son, Rehoboam, ruled over the two southern tribes (Judah) and Jeroboam ruled over the ten northern tribes (Israel). Israel—the northern kingdom—had 19 kings throughout its history and all were bad, as they led God's people into idolatry (i.e., the “sins of Jeroboam” 1 Ki 16:31; 2 Ki 3:3; 10:31; 13:2). The ten northern tribes came under divine discipline because of their idolatry and were destroyed by the Assyrians in 722 BC. Judah—the southern kingdom—had 20 kings throughout its history and 8 were good (some more than others), as they obeyed God and led others to do the same (they were committed to the Lord like David, 1 Ki 15:11). However, Judah repeatedly fell into idolatry—as the 10 northern tribes had done—and were eventually destroyed by the Babylonians in 586 BC. The dispersion of Israel was promised by God if they turned away from Him and served other gods (Deut 28:63-68). Since the destruction by Babylon, Israel has been under Gentile dominance (Luke 21:24; Rom 11:25). After a temporary regathering under Ezra and Nehemiah, Israel continued under Gentile dominance with the Medes & Persians, Greeks, and Romans. Because of their rejection of Jesus as Messiah, God disciplined Israel again in AD 70, and the Jews were scattered all over the world (Jam 1:1; 1 Pet 1:1). Jesus' pronouncement of judgment was, “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. 38 Behold, your house is being left to you desolate! 39 For I say to you, from now on you will not see Me until you say, “Blessed is He who comes in the name of the Lord'” (Matt 23:37-39). The apostle Paul tells us, “a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved; just as it is written, ‘The Deliverer will come from Zion, He will remove ungodliness from Jacob'” (Rom 11:25-26). Israel will be restored as God's special people when Messiah returns to establish His kingdom on earth (Rev 19:11-21; 20:4-6). Jack Deere states: "Through disobedience and rebellion, generation after generation of Israelites forfeited their right to be exalted over the nations. But Isaiah wrote that Israel's rebellion would not continue forever, for the Lord will raise up a generation of faithful Israelites in the future who will enjoy God's grace in a golden age of blessing (Isa 60–62). That age is commonly called the Millennium."[6]   [1] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 605. [2] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 322–323. [3] Earl S. Kalland, “Deuteronomy,” in The Expositor's Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 156. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 336. [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 260. [6] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 309.

     In Deuteronomy 25:11-19, Moses addresses the punishment of a woman who damages another man's genitals while defending her husband in a fight (Deut 25:11-12), God's requirement to adhere to standard weights and measures (Deut 25:13-16), and the future command to destroy the Amalekites as divine judgment for their sin of attacking Israel when they were weak and vulnerable (Deut 25:17-19). Justice for Unfair Fighting      In the previous section, Moses addressed the shameful behavior of a brother who would not fulfill his levirate duties (Deut 25:5-10), and here addresses the shameful behavior of a wife toward another man. In this current scenario, Moses said, “If two men, a man and his countryman, are struggling together, and the wife of one comes near to deliver her husband from the hand of the one who is striking him, and puts out her hand and seizes his genitals, 12 then you shall cut off her hand; you shall not show pity” (Deut 25:11-12). Naturally, a wife defending her husband would be considered an honorable act; however, in this context, the end does not justify the means, as her action may do more than merely rescue her husband, as she may permanently prevent the man from being able reproduce children. Furthermore, to grab a Jewish man's genitals might be viewed as a disregard for the sign of the Abrahamic covenant (which was male circumcision), and therefore a disregard for the God of the covenant.[1] Clough states this practice was “a common tactic used by women in the Ancient Near East.”[2] However, though common in pagan cultures, Moses here prohibits this practice. The wife could help defend her husband, but this practice was not permissible, and if implemented, required the woman's hand that was used in defending her husband to be cut off.      Cutting off the woman's hand appears to be an application of lex talionis, or the law of retaliation, which meant the punishment was not to exceed the crime (cf., Ex 21:23-25; Lev 24:19-20). However, because a woman is biologically different than a man, the application of this law served as an example (i.e., a case law) of how to apply lex talionis in odd situations. Peter Craigie states: "It should be noted, finally, that the punishment prescribed for this violation of the law is an extension of the lex talionis; for obvious reasons, given the different sexes of the persons involved in the incident, the lex talionis could not be applied literally. It may be that this very particular piece of casuistic law is intended as an example of how lex talionis was able to be interpreted when it could not be applied literally."[3]      This is the fourth and final time in Deuteronomy that Moses set forth a directive in which an offender was not to be shown pity when punishment was rendered for a particular crime. The previous examples include showing no pity when executing a relative who promoted idolatry (Deut 13:6-9), a murderer (Deut 19:11-13), and a false witness who accused another of murder (Deut 19:16-21). Just Weights and Measures      Moses now moves into economic matters pertaining to the just use of weights and measures. Moses states, “You shall not have in your bag differing weights, a large and a small. 14 You shall not have in your house differing measures, a large and a small. 15 You shall have a full and just weight; you shall have a full and just measure, that your days may be prolonged in the land which the LORD your God gives you” (Deut 25:13-15). Using unjust weights and measures would be a violation of the command not to covet (Deut 5:21) as well as the command not to steal (Deut 5:19). This command assumes a national standard for weights and measures to be used in ancient Israel. Victor Matthews states, “Commerce in a society without coined money is dependent on standard weights and measures. Examples of stone and metal weights, marked with specific symbols designating weight values, have been found in Egyptian tombs as well as at several sites in Israel and Mesopotamia.”[4] Using different weights and measures was a form of thievery, as a businessperson would use a heavier weight or larger measure when purchasing items, thus obtaining more for the businessperson, and then a lighter weight and smaller measure when selling to the purchaser, thus giving less to the customer. Jack Deere states, “The Israelites were to be totally honest in their business dealings. They could well afford to be so since it was ultimately the Lord who would withhold or give prosperity to them. Thus, honesty in business was a way of proclaiming one's faith in the Lord's ability to support him and give him long life.”[5] Here was blessing that came from God to those who abided by His moral standards.      God was personally concerned with all matters in society. His laws provided moral standards pertaining to marriage, raising children, agriculture, caring for the poor, the judiciary, military, and economics. To disregard one aspect of God's law would negatively impact other areas. In this case, unjust weights and measures would unfairly enrich the businessperson while injuring the average citizen by depriving him/her of food resources or other goods. Moses declares, “For everyone who does these things, everyone who acts unjustly is an abomination to the LORD your God” (Deut 25:16). This shows that theology matters, as the Israelite businessperson who walked with God and was obedient to His Word would naturally be honest in economic dealings with others. Unfortunately, at certain times in their history, Israel businessmen failed to adhere to this law, and the prophets spoke out against them for their crimes that hurt others (Amos 8:4-6; Prov 11:1; 16:11; 20:10, 23).   Just Retribution for the Amalekites for their Cruel Hostility      Moses then shifted to address a matter pertaining to an event 40 years earlier when Israel was coming out of Egypt. Moses said, “Remember what Amalek did to you along the way when you came out from Egypt, 18 how he met you along the way and attacked among you all the stragglers at your rear when you were faint and weary; and he did not fear God” (Deut 25:17-18). Eugene Merrill states: "The Amalekites, whom the Old Testament traces back to Eliphaz, son of Esau, and his concubine Timna (Gen 36:12), lived in the Arabian deserts east and south of the Dead Sea (Gen 36:16; Num 13:29; 14:25). They were a fierce nomadic people, hostile to Israel as their flagrant attack on the weak and elderly of the Exodus wanderers makes clear (Ex 17:8–16). Because of this cowardly act, the Lord placed them under his judgment (Ex 17:14), promising to bring them to utter ruin (Num 24:20)."[6]      Apparently, the Amalekites had attacked weak and vulnerable Israelites, the stragglers who had difficulty keeping up, and this when they were “faint and weary.” Here was a cowardly attack on those who were vulnerable. Daniel Block states: "The Amalekites committed barbaric and cowardly atrocities. Fearing to engage the Israelites in a frontal attack, they let the Israelites pass by; then, when they were famished and weary, they attacked powerless stragglers at the rear. These probably involved the weak and the sick, who could not keep up with the main camp and proved easy targets for marauders."[7]      To say that Amalek “did not fear God” meant he had no regard for God's people. Moses then said, “Therefore, it shall come about when the LORD your God has given you rest from all your surrounding enemies, in the land which the LORD your God gives you as an inheritance to possess, you shall blot out the memory of Amalek from under heaven; you must not forget” (Deut 25:19). The two directives in this section were: 1) remember what Amalek did to Israel at a time when they were weak, and 2) execute future judgment upon the Amalekites by destroying them altogether. Biblically, there were times when God Himself executed punishment on others (see Gen 11:1-8; 19:24-25), but at other times He expected His people to serve as His instrument of righteous judgment upon the wicked (Ex 32:19-28; Rom 13:1-4). Jack Deere states: "Two specific battles with the Amalekites were mentioned in the Pentateuch (Ex 17:8–16; Num 14:39–45), but Deuteronomy 25:17–19 seems to indicate a series of hostilities that are not mentioned elsewhere. The unprovoked attacking of the weak, sick, and helpless Israelites lagging behind evidenced the cruelty and cowardice of the Amalekites as well as their lack of fear of Israel's God. Since the Amalekites had shown no mercy to Israel, they were to receive none. Israel was to blot out the memory of Amalek from under heaven. More than 400 years later David defeated the Amalekites (2 Sam. 1:1), but they were not completely wiped out till about another 300 years later in Hezekiah's day (1 Chron. 4:41–43). The strong command Do not forget! is the last of nine such commands in Deuteronomy (cf. comments on Deut. 4:9)."[8]      The Amalekites displayed a longstanding hostility toward Israel and caused them problems for many centuries. Amalekite hostility can be seen during the time of the Judges (Judg 6:3; 10:12), King Saul (1 Sam 15:6-8), and King David (1 Sam 30:1-17). Eventually, they were finally destroyed in the time of Hezekiah (1 Ch 4:41-43). Present Application      Israel was a theocracy, one kingdom under God, who was their Judge, Lawgiver, and King (Isa 33:22). In Deuteronomy 25:13-16, we learn that God directed His people to have integrity and to live honestly in their business dealings with others. God was concerned about metrology, which is the science of measurement, most commonly with weights, volume, and distance. Having an agreed upon universal standard allowed a free market to operate with integrity, as each person could know that what they were buying, or selling, was a true measurement.[9]      Israel being a theocracy, meant that an Israelite could not separate the learning of the law from the practicing of the law within the context of a theological relationship with the Lord of the law. Various aspects of God's law touched on matters familial, agricultural, social, judicial, martial, religious, and financial. In this way, we learn there was no dichotomy between the sacred and the secular. To be walking properly with the Lord meant knowing His directives and conforming one's life to those directives. God's directives form the standard for righteous conduct. Without a fixed standard for values, morals become arbitrary and unstable. Holding to God's moral standards meant one would follow ethical business practices, being honest in buying and selling, adhering to just weights and measures.      In ancient Israel, God cared about the economic practices of His people, saying, “You shall do no wrong in judgment, in measurement of weight, or capacity. 36 You shall have just balances, just weights, a just ephah, and a just hin; I am the LORD your God, who brought you out from the land of Egypt. 37 You shall thus observe all My statutes and all My ordinances and do them; I am the LORD” (Lev 19:35-37). Solomon wrote in Proverbs, “A just balance and scales belong to the LORD; all the weights of the bag are His concern” (Prov 16:11). John Kitchen writes, “God is intimately involved in establishing what justice in the business world looks like. The standard of ethics for business is divinely established! Unethical business practices are not only in defiance of the king, but of God Himself. There is more to be considered in business than mere pragmatics.”[10]      Furthermore, God disapproved of false weights and measures, saying, “A false balance is an abomination to the LORD, but a just weight is His delight” (Prov 11:1), and “Differing weights and differing measures, both of them are abominable to the LORD” (Prov 20:10), and “Differing weights are an abomination to the LORD, and a false scale is not good” (Prov 20:23). Three times in Proverbs it is declared that a false balance or differing weights are an abomination to the Lord. John Kitchen writes: "An abomination is an attitude or action that is repugnant to the Lord and which He cannot endure. Because God loathes these things, they come under His judgment. Other things listed as ‘an abomination' to the Lord include idolatry (Deut 7:25), homosexuality and other sexual perversions (Lev 18:22–30; 20:13), human sacrifice (Deut 12:31), occult activity (Deut 18:9–14), ritual prostitution (1 Kings 14:23f), and sacrificing unclean or defective animals (Deut 14:3–8; 17:1)."[11]      Those who reject God inwardly will be inclined to defraud others outwardly. Unfortunately, Israel later turned away from the Lord and declined morally, and their business practices reflected their spiritual state. Having dethroned God from their lives and rejected His moral standards, they enthroned their own sinful desires which flowed into their business dealings. Later prophets, who served as prosecuting attorneys for the Lord, brought charges against Israelites because of their corrupt business practices (Amos 8:4-6, Mic 6:10-11), which added to the eventual destruction of the nation.      It should be remembered that people may use weights in business dealings, but “the LORD weighs the hearts” of everyone (Prov 21:2; cf., Prov 24:12); and He desires “righteousness and justice” from His people (Prov 21:3). Honesty and generosity should be the hallmark of God's people, especially those who lead in business.   [1] Remember, God's covenant with Abraham came with the sign of circumcision (Gen 17:11), which pictured God's supernatural involvement in producing a promised heir, as Abraham could not produce an heir on his own. This was also true for the virgin Mary, who bore the baby Jesus, the Messiah, by means of supernatural procreation (Luke 1:30-35). [2] Charles Clough, Lecture notes on Deuteronomy 25:11-19 Calibrated Social Standards as a Restraint on Coveting, (2011), p. 2. https://www.bibleframeworkapplied.org/bfmfiles/notes/2009-Deuteronomy-Handout-058.pdf [3] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 316. [4] Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), Dt 25:13–16. [5] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 307. [6] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 331. [7] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 592–593. [8] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary, vol. 1, 307. [9] In the United States, the National Institute of Standards and Technology, is the governmental department responsible for regulating weights and measures in business. For a helpful video, watch the following: https://www.youtube.com/watch?v=xml6brruFEU [10] John A. Kitchen, Proverbs: A Mentor Commentary, Mentor Commentaries (Fearn, Ross-shire, Great Britain: Mentor, 2006), 357. [11] Ibid., 239.

Jeff Tharp interviews Yvon Attia, author, speaker, and a founder of Celebrate Freedom Ministry. This episode Jeff and Yvon discuss the ideas behind cessationism, and why spiritual gifts still exist in the Church today. ———————— STUFF WE TALKED ABOUT: To register for the Online Inner Healing Discipleship Course click HERE: https://www.celebratefreedomministrie... ElijahStreams/ElijahFire viewers will receive an extra 25% off when using the promo code: A25 The course begins April 4, 2022. To register for the Online Prophetic Intensive on April 11, 2022 click HERE: https://www.celebratefreedomministrie... BOOKS: Get Yvon's book “Revealing the Healer” here: https://www.celebratefreedomministrie... ‘Strangers to Fire: When Tradition Trumps Scripture' by Robert Graves: https://www.amazon.com/Strangers-Fire... ‘On the Cessation of the Charismata: The Protestant Polemic on Post-biblical Miracles—Revised & Expanded Edition' by John Mark Ruthven: https://www.amazon.com/Cessation-Char... ‘2000 Years of Charismatic Christianity' by Eddie L. Hyatt: https://www.amazon.com/2000-Years-Cha... ‘Surprised by the Spirit' by Jack Deere: https://www.amazon.com/Surprised-Powe... If you missed it, here's Yvon's previous episode of ElijahFire: https://www.youtube.com/watch?v=FihHZ... FOLLOW YVON: Show Yvon some love and SUBSCRIBE to her channel! https://www.youtube.com/c/YvonAttia/v... Instagram: @yvonattia https://www.instagram.com/yvonattia/ Facebook: @celebratefreedomministries.org https://www.facebook.com/celebratefre... Website: https://www.celebratefreedomministrie... ———————— THE CORKBOARD: “Everything's under control. Situation normal…” FOLLOW US! ElijahFire has a YouTube channel! Click here to SUBSCRIBE: www.youtube.com/channel/UCuNfv0rYQdCL... ElijahFire is on Twitch! @Elijah_Fire https://www.twitch.tv/elijah_fire ElijahFire Facebook: https://www.facebook.com/ElijahFireShow SUBSCRIBE to ElijahFire Rumble: https://rumble.com/c/c-1326244 ElijahFire and ElijahStreams are part of Elijah List Ministries. Thank you for making the always-free Elijah List Ministries possible! Click here to learn how to partner with us: https://secure.qgiv.com/for/efls/ ElijahFire: 525 2nd Ave SW Suite 629 Albany, OR 97321 USA

While Michael was nearing the completion of his finance degree in college, he felt an undeniable calling to become a pastor. Yet, after visiting seminaries all around the country, he sensed God telling him NOT to go, but instead, “get a job.” So he did, as a financial analyst. And that step of faith became the starting point for an amazing journey of experiencing the realization that God wants to be our friend. And by delighting in Him, everything else has a way of divinely moving into it's proper place. Special Guest: Michael Rowntree.

     In our current section on case laws (Deut 19:1—26:19), we are considering how the nation of ancient Israel was to practice righteous living after they entered the land of Canaan (Deut 16:20), how righteousness was measured by conformity to God's laws (Deut 6:24-25), and obedience would result in the Lord's blessings (Deut 11:26-28). In this section, Moses addresses maintaining purity in military camps (Deut 23:9-14), providing refuge for runaway foreign slaves (Deut 23:15-16), and a prohibition against men and women serving as pagan cult prostitutes (Deut 23:17-18).    Purity in Military Camps      Moses opens this section, saying, “When you go out as an army against your enemies, you shall keep yourself from every evil thing” (Deut 23:9). Here, the military represented a specific group within the nation of Israel, and they were called to maintain purity in their military camp. The word evil translates the Hebrew adjective רָע ra, which commonly denotes “bad, evil, wicked, [or] no good.”[1] The word often refers to what is morally reprehensible to God; however, in the following verses (Deut 23:10-14), it refers to what is physically impure among God's people. Being the source of absolute holiness, God determines and declares what is good or evil.      Moses continued, saying, “If there is among you any man who is unclean because of a nocturnal emission, then he must go outside the camp; he may not reenter the camp. But it shall be when evening approaches, he shall bathe himself with water, and at sundown he may reenter the camp” (Deut 23:10-11). The nocturnal emission is not identified. It could refer to an accidental nighttime seminal discharge, which a man might experience when away from his wife for a period of time. Moses had previously mentioned such a discharge (cf., Lev 15:16-17), which rendered a man ceremonially unclean, not morally unclean. However, the context implies that the nighttime emission more likely refers to one who urinated in his bed. Peter Craigie states: "The first example relates to a man who is unclean because of what happens at night. On the analogy of Leviticus 15:16, these words are often interpreted as signifying the nocturnal, involuntary emission of semen; the Hebrew in this passage, however, is different and less specific than that of Leviticus 15:16, and it is possible that something else is intended. The references may simply be to urinating in the camp at night, either involuntarily or else because a man was too lazy (or tired) to get up and go outside his camp. This interpretation seems to provide a more natural parallel to the legislation contained in Deuteronomy 23:13-15, and it would thus refer to a more typical and common occurrence in any military camp. A man who had behaved in this manner was to remain outside the camp the following day; toward evening he would wash himself, again for hygienic and ritual reasons, and he would be permitted to reenter the camp after sunset."[2]      This law was to go into effect after Israel had entered the land of Canaan; at which time, they would find themselves facing an enemy. Moses continued his instruction, saying, “You shall also have a place outside the camp and go out there, 13 and you shall have a spade among your tools, and it shall be when you sit down outside, you shall dig with it and shall turn to cover up your excrement” (Deut 23:12-13). Some pagan cultures, such as the Egyptians, used animal feces as part of their medical practices. Fawver and Overstreet write: "Much of the information found in the Egyptian medical texts was medically hazardous. For example, donkey feces were used for the treatment of splinters, which probably increased the incidence of tetanus because of tetanus spores present in feces. Crocodile feces were used for birth control. In contrast Moses wrote that God instructed the Israelites to cover their excrement because it was “unclean” (Deut 23:12–13). At no time did Moses resort to adding the popular medical techniques of his day, though he was “educated in all the wisdom of the Egyptians” (Acts 7:22), which certainly included their medical wisdom."[3]      Moses concludes, saying, “Since the LORD your God walks in the midst of your camp to deliver you and to defeat your enemies before you, therefore your camp must be holy; and He must not see anything indecent among you or He will turn away from you” (Deut 23:14). Here is the primary rationale for maintaining purity in the camp. When going out to battle, the Israelites must constantly be aware that God is among them, walking in their midst, inspecting the camp for cleanliness. God is holy and He expects His people to be holy (c.f., Lev 19:1-2). In these verses, cleanliness was an act of holiness in God's sight. Warren Wiersbe states: "This section applied to Israel's soldiers when they were encamped away from home. The basic principle was that they treat the camp as they would their land at home, for the Lord was with them even on the battlefield, walking in their midst. The idol-worshiping nations believed that they left their gods behind when they went to another country, but Israel's God was always with them, for He is the God of all the earth. If a soldier had become unclean at home, he would have to leave the community, wash, and return the next day; and that same rule applied in the camp. The men were also to have a place outside the camp for disposing of their excrement. This would not only keep them from being defiled, but it would also promote hygiene."[4] Protecting Runaway Slaves      Concerning runaway slaves from a foreign country, Moses wrote, “You shall not hand over to his master a slave who has escaped from his master to you. 16 He shall live with you in your midst, in the place which he shall choose in one of your towns where it pleases him; you shall not mistreat him” (Deut 23:15-16). The passage considers slaves who ran away from their foreign master to seek refuge in Israel. Such a scenario might be tied to the previous section pertaining to going out to war. It's possible a foreign slave might be near Israel because he/she was brought there by a commander or soldier. Being in proximity might have afforded the slave the opportunity to run away and seek refuge within the Israelite community. If this happened, God's people were to allow such a one to live in their midst for protection and freedom, to reside in whatever town they wanted, and not to take advantage of them or mistreat them. A modified form of slavery was permitted in ancient Israel, in which a person who owed a debt could obligate himself to his debtor to pay off a debt. This contract arrangement was voluntary for both parties and had a divinely set term limit of six years, after which, the slave must be set free (Deut 15:12). Furthermore, the slave was to be set free with a liberal severance package adequate to jumpstart his own economic wellbeing (Deut 15:13-15). Such actions were predicated on the fact that Israel, as a nation, had been enslaved in Egypt, and they were to regard willful Israelite slaves with compassion and fairness. However, if an Israelite served his six-year contract and came to love his master because he was treated very well, he could voluntarily enter into a lifetime agreement of service (Deut 15:16-18). Prohibition Against Cultic Prostitution      Moses continued, saying, “None of the daughters of Israel shall be a cult prostitute, nor shall any of the sons of Israel be a cult prostitute” (Deut 23:17). Here was a prohibition against young Israelite women or men from being a cult prostitute in a pagan temple. Canaanite parents were known to give their sons and daughters to serve as prostitutes in their worship of pagan idols. In such situations, the children were exploited by the parents for sinful purposes.[5] Israel was not to be like the pagan cultures around them. They were to be holy. For a young woman or man to engage in such activity would imply some residual Canaanite influence in the land. Jack Deere writes, “The prohibition here was probably intended to prevent a foreign religion being practiced by Israelites, and to keep the worship of the Lord from being contaminated by temple prostitution.”[6] Unfortunately, this command to prohibit Israelites from serving as temple prostitutes was not followed by later generations (see 1 Ki 14:24; 15:12; 22:46; 2 Ki 23:7). Eugene Merrill writes: "So-called cultic prostitution was widespread among the fertility cults of the ancient Near Eastern world that saw in its employment a means of achieving productivity of plant, animal, and even human life. Whole guilds of male and female temple personnel participated in grossly sexual rituals designed to induce the various gods and goddesses to release their procreative powers on the earth. Nowhere was this more commonly practiced than among the peoples of Syria and Canaan, hence the special need to warn Israel against it."[7]      Moses further states, “You shall not bring the hire of a harlot or the wages of a dog into the house of the LORD your God for any votive offering, for both of these are an abomination to the LORD your God” (Deut 23:18). The male prostitute is called a dog because his brutish behavior is like that of a dog, which indiscriminately mounts another canine for sexual gratification. Whether a female or male prostitute, their wages were regarded as dirty money that was not acceptable to the Lord. Giving to the Lord' work is a valid act, but what is given must be derived from honest work done in an honest way. Present Application      Through our study of Deuteronomy, we learn that God is concerned about just laws and moral behavior among His people. God's laws through Moses were just laws, because they derived from a righteous God. As a theocracy, God was their Judge, Lawgiver, and King (Isa 33:22). Though the church is not under the Mosaic Law as the rule for life, we still have directives to follow, and these are always for our good and the good of others. As Christians, we are not called to form a nation like Israel, but are to go out to many nations (Matt 28:19-20), and this to preach the gospel and God's Word to all who will listen. As Christians living in a fallen world, we realize that a just and moral nation is the product of a just and moral people. As Christians, we desire morality and justice in our society. However, such morality never occurs through social or political force. We have failed as Christians as soon as we seek to politicize our message and control others through legislative means. We realize true and lasting transformation must occur from the inside out, as people are regenerated through faith in Christ and advance to spiritual maturity through learning and living God's Word, not by a forced morality imposed through the halls of congress. Where Christianity prevails in a society, social evils will decline, and freedom will be maintained by a moral and just people. John Adams knew this very well and said, “Our constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.”      As Christians, we are called to share the gospel that people might receive new life and be liberated from Satan's slave-market. If a person rejects Jesus as Savior, then that person chooses to continue as a slave to Satan and his world-system. It's unfortunate, but it's their choice, and it must be respected. God is a perfect Gentleman and He does not bully anyone to accept His offer of salvation, nor to live according to His directives. If people turn away from Him and suppress His truth in unrighteousness, then He will let them go their own way. Concerning those who “suppress God's truth in unrighteousness” (Rom 1:18), three times it is written that He “gave them over” to “the lusts of their hearts” (Rom 1:24), and “to degrading passions” (Rom 1:26), and “to a depraved mind, to do those things which are not proper” (Rom 1:28). Once God permits a person to operate by his/her sinful passions, they are given a measure of freedom to live as they want. These are described as “being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips, slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, without understanding, untrustworthy, unloving, and unmerciful” (Rom 1:29-31).        Such people live according to laws of their own making, with no greater source of morality than that which can be derived from their own fallen hearts. However, because they have rejected God, they have no basis for moral absolutes by which to declare anything ethically right or wrong. There is only subjective opinion, which fluctuates from person to person and group to group. If God and His Word are rejected, we're left with no moral absolutes, and then what is, is right, and the conversation is over. Morality then becomes a matter of what the majority wants, or what an elite, or tyrant, can impose on others. Francis Schaeffer wrote:  "If there is no absolute moral standard, then one cannot say in a final sense that anything is right or wrong. By absolute we mean that which always applies, that which provides a final or ultimate standard. There must be an absolute if there are to be morals, and there must be an absolute if there are to be real values. If there is no absolute beyond man's ideas, then there is no final appeal to judge between individuals and groups whose moral judgments conflict. We are merely left with conflicting opinions."[8]      As biblically minded Christians, we realize that without God, there is no final basis for ethics or laws other than finite and flawed people. If there is no God, then right and wrong are reduced to opinion, and cries for justice become nothing more than psychology reports from dissatisfied people. It's interesting that people cry out for personal and social justice because they're naturally wired that way. But for the atheist, such inclinations are either a learned behavior based on arbitrary social norms, or a biological quirk that developed from accidental evolutionary processes.      As believers, we know God exists, that He is there, and He is not silent. God reveals Himself in the human heart (Rom 1:19), through nature (Psa 19:1-2; Rom 1:20), through His Son (Heb 1:1-2), and through His written Word (Psa 119:160; John 17:17; 2 Tim 3:16-17; 2 Pet 1:20-21). Furthermore, God has placed within each person a conscience, and this operates according to a morality God has infused within each person. Paul wrote, “For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them” (Rom 2:14-15). Human conscience, when operating properly, serves as God's moral compass placed within each person. People intuitively know that God exists (Rom 1:18-20), and that certain laws are right (Rom 2:14-15). We don't have to persuade anyone. People intuitively know God exists, that He is just, and that actions such as murder, abortion, lying, stealing, and adultery are wrong.      For those who have positive volition, they will hear the Christian message and turn to Christ as Savior, believing Jesus “died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Once saved, they can then begin the process of renewing their minds according to God's Word (Rom 12:1-2), advance to spiritual maturity (Eph 4:11-13; 1 Pet 2:2; 2 Pet 3:18), live by faith (Heb 10:38; 11:6), operate in the power of the Holy Spirit (Eph 5:18; Gal 5:16), walk in a manner consistent with their new identity in Christ (Eph 4:1), and manifest the fruit of the Holy Spirit in their daily lives (Gal 5:22-23). Such Christians will become the moral backbone of any society, which will be richer because of their walk with the Lord.   [1] James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997). [2] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 299. [3] Jay D. Fawver and R. Larry Overstreet, “Moses and Preventive Medicine,” Bibliotheca Sacra 147 (1990): 275. [4] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 158–159. [5] The sinful exploitation of children continues today. I knew a girl in Las Vegas who, when she was 11, her mother used to prostitute her out to men in order to maintain the mother's cocaine habit. This went on for several years. That a parent would do such a thing to a young child reveals the depravity of the human heart. The past few decades have seen a global rise in kidnapping and child exploitation as part of the sex-trade. Sin and evil still exist. [6] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 304. [7] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 313. [8] Francis A. Schaeffer, How Should We Then Live?: The Rise and Decline of Western Thought and Culture, 50th L'Abri Anniversary Edition. (Wheaton, IL: Crossway, 2005), 145.

Responding to Revealing Truth: Why Teaching to Prophecy, Healing, & Speaking in Tongues Is BiblicalCan you train people in the gifts of the Spirit? Well, our friend Sean from the "revealing truth" youtube channel does not think you can. He made a video responding to our training at the pursuit conference where we discussed the gifts of the Spirit with Sam Storms, Matt Chandler, Jack Deere, and Jeff Wells. In this video, we will be giving a response to Sean's claims that we can't teach the gifts of the Spirit. Should be an interesting episode.Donate (Paypal)https://www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=GC2Z86XHHG4X6___________________________________________________________________________________Exclusive Content (Patreon)https://www.patreon.com/TheRemnantRadio__________________________________________________________________________________We're social! Facebook: https://www.facebook.com/TheRemnantRadioInstagram: https://www.instagram.com/theremnantradio/___________________________________________________________________________________Our Favorite Bookshttps://www.amazon.com/shop/theremnantradio___________________________________________________________________________________Michael Rowntree's Church Wellspringhttps://wellspringdfw.org/___________________________________________________________________________________Michael Miller's Church Reclamation Churchhttps://reclamationdenver.com/___________________________________________________________________________________Kairos Classroom: Use Promo Code Remnant for 10% offhttps://kairosclassroom.com/classes__________________________________________________________________________________The Gospel Of Mark Group Packets https://the-remnant-radio.creator-spring.com/listing/the-gospel-of-mark-workbooks

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Bible teacher Sandy Simpson discusses four men: Fredrick Niechzte, Karl Marx, Charles Darwin, and Sigmund Freud changed the world and not for the best and four books that destroyed the Christian Church: Rick Warren's "Purpose Driven Church", "Surprise by the Power of the Spirit" by Jack Deere, and "Eternity in their Hearts" by Dawn Richardson, and Richard Foster's "Celebration of Discipline".

Jack Deere, formerly an associate professor of Old Testament at Dallas Theological Seminary, is a writer and lecturer who speaks on friendship with God and on the gifts of the Holy Spirit. He is the author of the bestselling book, Surprised by the Power of the Spirit. In this episode, we get into several different topics from his book, Why I'm Still Surprised by the Power of the Spirit, including demonization, unforgiveness, physical manifestations of the Holy Spirit, spiritual disciplines, godly friendships, heavenly rewards and much more! Guest Amazon page: https://www.amazon.com/Jack-Deere/e/B001ILOCQ8?ref=sr_ntt_srch_lnk_2&qid=1638833789&sr=8-2 YouTube: https://youtu.be/DrSIQh1iCPY Email Host: theweirdchristianpodcast@gmail.com

Jonathan and Christy interview author, pastor, and speaker Jack Deere on how to live empowered with the Holy Spirit.

This week, Grant and Ken sit down with author and pastor, Jack Deere.

Dr. Jack Deere is a healer. By the power of the Spirit, and for the glory of the living and active God, he has healed many. He isn't insane, isn't a faker, doesnt want your money, he's not on TV and doesn't wear a purple suit... He's been a pastor for decades, speaks Greek/Hebrew/Aramaic/German, taught Seminary for a decade, and probably knows all your arguments against the fact that the gifts of the Spirit are still for today better than you (because he knows the Bible and doesn't dismiss teachings from the Word because weirdos and fakers often twist and distort it for their gain). Join us for part 1 of our 2 conversations with Jack Deere and listen while we discuss common objections to the miraculous gifts, his own disdain for the gifts in his younger years as a seminary professor, how he became convinced of the gifts from reading his Bible (rather than from what he did or didn't see), how he was used by God to heal a young blind woman, share some prophetic utterances, speak on the friendship with God, and more. "When my good friend Dr. Jack Deere asked me in 1992 to read and critique the manuscript of his book, Surprised by the Power of the Spirit (Zondervan, 1993), I was at first honored and later overwhelmed by its persuasive and, in my opinion, irrefutable argumentation." -Sam Storms "Jack Deere offers mature insights learned from Scripture, from enduring testing, and from a wider range of experience with spiritual gifts than most others, and we have much to learn from him" - Craig Keener Some of Jack's Books: Why I Am Still Surprised by the Power of the Spirit: Discovering How God Speaks and Heals Today Even in Our Darkness: A Story of Beauty in a Broken Life The Beginner's Guide to the Gift of Prophecy

Every episode has been for us a gift of great conversation with deep spiritual leaders in the Wesleyan/Arminian tradition, and we end the season with the best of the best — Jack Deere. Author of “Surprised by the Power of the Spirit” and the revised and recently released “Why I Am Still Surprised by the Spirit,” Jack shares his own journey from a successful ministry in a cessationist tribe — a theological stream that assumes the supernatural phased out with the apostles — to being someone who could say that healing ought to be a significant part of a church's ministry. He shares about his ministry partnership with John Wimber, the relationship between miracles and suffering, and what it might look like to go after the power of God and the work of the Holy Spirit. If you want to be inspired toward more love and more power in ministry, this episode is for you. Links:Why I Am Still Surprised by the Power of the Spirit

We'll look at the headlines and talk with Scott Sneer, President of Pest Lock Inc and board chair of Live Love Northwest on the Miracle Miles campaign. We'll also reprise conversations with Katie Reid, Made Like Martha: Good News for the Woman Who Gets things Done (Waterbrook) and Jack Deere, Even in Our Beauty: A Story of Beauty in a Broken Life (Zondervan). We had to cut the latter short on-air, but you can hear the full interview here!See omnystudio.com/listener for privacy information.

The Joycast – What would happen if you prayed, “Holy Spirit, I want ALL of you”? Jack was a professor at Dallas Seminar who realized that some of his cherished arguments against miraculous gifts were based more on prejudice and a lack of personal experience than on the Bible. So he took a fresh look at the Scriptures, and invited the Holy Spirit into his life anew—just like we're doing—and everything changed. For show more show notes and recipes visit: www.margaretfeinberg.com/joycast

In this episode, we chat about the highlights and our favorite nuggets of knowledge from Jack Deere being here last week! From discipleship, to healing, to the Holy Spirit, we talk about it all!

In this EXTENDED interview - Carlene shares a conversation with Jack Deere, formerly Associate Professor of Old Testament at Dallas Theological Seminary. He is also a writer and lecturer who speaks on friendship with God and on the gifts of the Holy Spirit, and author of the bestselling book "Surprised By The Power Of The Spirit." But today, we have a conversation with Jack about his book released recently "Even In Our Darkness: A Story of Beauty in a Broken Life". In this powerful memoir, "Even In Our Darkness" shows the unvarnished story of the Christian life - in which Jack shares very candidly the true story of his life growing up, his father's suicide, his rise to fame, and the years that followed - including losing his son to suicide, his wife to alcoholism, and wrestling his own addictions eventually surrendering control and experiencing true healing.

"Humble people put their confidence in the Holy Spirit's ability to speak, not their ability to hear, and in Christ's ability to lead, not their ability to follow." - Jack Deere. Reading through John 14:17 and John 16:13, Pastor Lynn teaches on how the Holy Spirit can influence our lives.

Eric concludes his deep conversation with author Jack Deere as they discuss his new book, "Even in Our Darkness: A Story of Beauty in a Broken Life."See omnystudio.com/listener for privacy information.

Eric continues his deep conversation with author Jack Deere as they discuss his new book, "Even in Our Darkness: A Story of Beauty in a Broken Life."See omnystudio.com/listener for privacy information.

Jack Deere opens up about his painful journey through loss and tragedy with insights from his memoir, “Even in Our Darkness: A Story of Beauty in a Broken Life.” (Encore Presentation)See omnystudio.com/listener for privacy information.

Jack Deere shares his powerful journey through the pain of loss and tragedy with insights from his soon-to-be-released memoir, “Even in Our Darkness: A Story of Beauty in a Broken Life.”See omnystudio.com/listener for privacy information.