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PrintComments On The Book Of Deuteronomy
By Leslie M Grant
Preface
Deuteronomy completes the books of Moses, and being a fifth book of Scripture, is a review of Israel's history and of the laws given them, with more detailed explanations and application of the law, thus reminding us of the judgment seat of Christ at the end of our wilderness journey.
Three major divisions will be helpful, In our study of this book. The first, ending with Chapter 4:43, is a resume of Israel's history. The second, from Chapter 4:44 to Chapter 30:20, is an explanation and expansion of the laws previously given to Israel. The third (Chapter 31 to the end) is mainly prophetic, though chapter 34 is necessarily added by a different writer, for it records the death of Moses. It may have been Joshua or Eleazar the high priest who wrote this, but we have no need to know.
Not only is Moses the writer of Deuteronomy, but he gives the record of what he spoke to Israel in this book. The instruction is not addressed to the priests as much of Leviticus is, and some of Numbers also, but to all Israel. for in the summing up of our history each of us individually must give account of himself to God (Rom.14:12), therefore each is responsible to take to heart the truth God gives in His Word for our welfare in our earthly history.
CHAPTER 1
THE COMMAND TO LEAVE HOREB
(vs.1-8)
In Numbers 32 Israel is seen to remain in the area east of Jordan long enough for the two and a half tribes to build cities. Thus God required no haste as to their entering the land. These addresses of Moses in Deuteronomy were delivered at that time, spoken to "all Israel" (v.1). Moses must have maintained a powerful voice (at age 120 years) to be able to make possible 3,000.000 people hear him!
Verse 2 tells that from Horeb by way of Mount Seir to Kadesh Barnea is eleven days' journey. It was when Israel was in Kadesh Barnea that God told them to enter the land of Canaan and Israel refused (Num.13:26). Thus this Scripture emphasizes that if Israel had been obedient to the Lord they might have entered the land only 11 days after leaving Mount Horeb, but because of disobedience the time was lengthened to about 40 years. Moses spoke to them here just one month before the forty years was complete (v.3). This tells believers today that our wilderness history does not necessarily have to be long, but because of our natural selfish propensities it is necessary for God to put us through the trial of hard circumstances in order to learn that obedience is the only way of blessing.
Only after two special enemies had been killed (Sihon and Og) Moses gave these addresses, for the victory over these two enemies held the prediction of further victory in the land (v.4). Israel had been afraid of entering the land before because of such enemies (Og was a giant -- Deut.3:1l), now God had given them an object lesson in experience that should encourage them.
Thus Moses began to explain the law (v.5), telling Israel first that God has spoken to them in Horeb, where they received the law, saying they had dwelt long enough there (v.6). The law cannot be any permanent resting place, for it points onward to something far better, as the Book of Hebrews shows (Heb.6:1-2; 10:1-10). Israel were to take their journey therefore to the mountains of the Amorites, to the plains as the great River Euphrates (v.7). All this territory is eventually to be theirs, though they did enter Canaan they did not by any means take possession of all the land to the Euphrates River. This will be possessed only in the Millennium. Still God beforehand clearly declared what was their proper inheritance. God had sworn this to Abraham, Isaac and Jacob (v.8), to be made good to their descendants (Gen.15:18-21).
SHARING ADMINISTRATIVE RESPONSIBILITY
(vs.9-18)
In these verses we find details added that were not mentioned in Exodus 18:13-27 when Moses, at the advice of Jethro, appointed "rulers of thousands, rules of hundreds, rulers of fifties and rulers of tens."
While Exodus 18:25 speaks of Moses choosing theses men, yet here in Deuteronomy 1:13 Moses says he asked the tribes to choose "wise, understanding and knowledgeable men." Thus he graciously took them into his confidence and when they presented the men confirmed them as his choice. Verse 15 makes this clear.
Moses gave firm orders to these rulers to judge righteously any cases that arose between the people. They must carefully avoid partiality in judgment, showing the same respect to small as to great (v.17). Cases too hard to decide were to be brought to Moses. In the Church too elder brethren can decide many things, but if anything is too hard, these must be brought to the Lord in humble, dependent prayer.
ISRAEL'S REFUSAL TO ENTER CANAAN
(vs.19-33)
Moses only briefly mentions the journey of Israel from Horeb to Kadesh Barnea, though he speaks of the wilderness as "great and terrible" (v.19). The experience in such a desert ought to have given them a strong incentive to enter the promised land as soon as they could.
At Kadesh Barnea Moses addressed them again, telling them they had come to the mountains of the Amorites and it was time to carry out what the Lord had spoken, to take possession of the land of promise (vs.20-21).
Here in Deuteronomy (v.22) we learn that the people had appealed to Moses to send spies into the land first. They did not say they wanted this in order to find out whether it was safe for them to go in or not, but said rather that in this way they could find out what way they should take said rather that in this way they could find out what way they should take and into what cities they should first come. This suggestion pleased Moses well, he says. In fact, in Numbers 13:1-2 it was God who gave orders to Moses to send the spies into the land, which orders were no doubt given after Israel had required this.
The spies had gone into the land, spying it out bringing back some of the fruit of the land, with the report that the Lord's word concerning it was true: it was a good land (vs.24-25).
"Nevertheless," Moses says, "you would not go up, but rebelled against the commandment of the Lord" (v.26). Instead of being inspired with courage to go forward, they complained against the Lord because the spies told them that the inhabitants of the land were greater and taller than the Israelites (vs.27-28). Why then did they refuse to believe His word in regard to His promise to put down their enemies? Their fear and apprehension defeated them before they took one step forward. Do we not also defeat ourselves by our fears of what might happen, even when we have the Lord's word for acting?
Moses was not intimidated by the apparent power of the enemies, but rather encouraged Israel to be unafraid because the Lord had promised to go before them and fight for them. Since He had sustained and kept them trough the wilderness, would He be any less able to Strengthen them to face their enemies? (vs.29-31).
"Yet for all that, you did not believe the Lord your God." Thus Moses reproved their unbelief in the face of God's constant care for them in regard to finding places on the way to pitch their tents and to direct them by a cloud by day and a pillar of fire by night.
CONSEQUENCES OF REBELLION
(vs.34-46)
Israel needed to be reminded of the Lord's anger against fathers on this occasion, and His pronouncement that none of that generation should enter Canaan except Caleb because "he wholly followed the Lord" (vs.34-36). In verse 36 Joshua is not mentioned because he was identified with Moses in leadership of Israel, and Caleb was one of the people otherwise -- one clear example for all of the common people.
But also, Moses said, the Lord was angry with him for Israel's sake and told him he would not enter the land (v.37). The reason is seen in Numbers 20:7-13. But Joshua would not only enter the land: he would become the leader to bring Israel in (v.38). So the Lord told Moses to encourage Joshua.
However, their children, then under 20 years of age (Num.14:29), whom they feared would suffer, God would bring into the land (v.39). It was this generation whom Moses was now addressing.
This sentence against Israel jolted them sufficiently that they decided to change their minds and go to fight against the Canaanites (v.4). But it was too late. They did not really feel the guilt of their sin but did feel the pain of God's sentence against their sin. To excape this they were willing now to go to battle. But this was only another form of rebellion. God had told them to rerturn to the wilderness. Moses therefore warned them not to try to fight, for they would be defeated (v.42). Again they refused to listen, but went to battle, with the result that they suffered a humiliating defeat (v.44). Their weeping then before the Lord (v.45) did not change God's mind, for their weeping was not because of their sin but because of having to suffer the cobsequences of their sin. So they remained many days in Kadesh (v.46). They did not immediately turn back into the wilderness. Because we are slow leareners, the Lord sometimes has to keep us in such a place as Kadesh to remind us of our failure and give us ample time to meditate upon the reasons for His hand of disciple restraining us as it does. We cannot but feel this as painful chastening, but it is the wisdom of a faithful and gracious Father that thus seeks to produce in us the lowly submission to His will that we never seem to learn apart from painful measures. We may feel God is being extremely stren, but it is His pure love that is working in us for good.
WILDERNESS WANDERINGS
(vs.1-25)
From Kadesh Barnea Israel had to virtually retrace their steps, going back toward the Red Sea. Believers today find similar experiences because of lack of faith. Instead of progressing in the path of obedience to God, we must go back to learn afresh what the Red Sea deliverance means, for this speaks of the judgment of sin in the flesh by means of the cross of Christ, and if we do not learn it properly as we begin our wilderness history, we shall have to backtrack in order to more rightly understand it. This is really wandering instead of going steadily forward. Psalm 107:4 speaks of Israel wandering in the wilderness in a desolate way. Too many believers take almost their whole life to learn this lesson.
After some length of time the Lord again instructed Moses to return northward, going by way of the Edomites, descendants of Esau (v.2-4). Yet they were not to meddle with Edom for God had given it as a possession to Esau. They would be permitted to buy food and water from them. The historical record does not say that they bought anything from Edom, however (Num.30:14-21), for Edom strongly refused to allow them passage through their land.
Yet the kindness of God was constantly shown to Israel in forty years of their trudging through the wilderness (v.7). Thus they passed by those whom God calls their "Brethren, the descendants of Esau," and came by the way of the wilderness of Moab. As with Edom, however, Israel was not to attack Moab for the Lord had given that land to the descendants of Lot (v.9).
It is noted in verse 10 that the Emims had previously possessed that land. They were giants as great and numerous as the Anakim. Since the Moabites had dispossessed them, could Israel not dispossess the inhabitants of Canaan when they had the Lord with them? Similarly, the Horites had previously dwelt in Seir, but the descendants of Esau had dispossessed them (v.12).
This tells us that because certain people possessed a certain territory first, this does not give them indisputable rights to it. God had decreed that Edom was to have Seir and that the Moabites were to have the present country of Moab, just as He has decreed that Israel is to have the land of Canaan. Whoever fights against this will not prosper.
Israel was now told to proceed further, for it had been 38 years since leaving Kadesh Barnea at the time of their refusal to enter the land and the men of that previous generation had died as the Lord had told them they would (vs.14-15). They crossed the boundary of Moab and came near to Ammon. But they were told not to harass or interfere with Ammon, for God had given it to those descendants of Lot (v.19). As with Moab, it is said that giants had possessed that land, called Zanzummins. But since God had decreed that the Ammonites were to have this, the Lord destroyed the giants before them (vs.20-21).
These three peoples, therefore, Edom, Moab and Ammon, God had settled in their respective lands by His dispossessing the previous inhabitants. Since God had done this, then Israel was not to interfere. God had also determined what Israel's inheritance was to be. They are told therefore to rise and take journey across the River Arnon where they were to take possession of the land of Sihon the Ammorites (v.24). The time had come to begin their conquests, though not having yet crossed the Jordan. God was to put the fear of Israel in the minds of the nations who would hear the report of Israel's conquests (v.25).
CONQUEST OF SIHON AND HIS CITIES
(vs.26-37)
Sihon was an Ammorite. This race descended from Ham through Canaan (Gen.10:15-16). Moses sent messengers to Sihon with a peaceful intention, asking to pass through his land strictly by the highway, offering to pay for food and water (vs.26-27). They had done the same in regard to Edom, but this time the results were different. The Amorite was not their brother as was Esau.
In both cases they were refused permission to pass. In the case of Edom, Israel turned away from them and around that land. But God hardened the spirit of Sihon with the object of delivering him into Israel's hand (v.30). Sihon came out against Israel to battle and Israel soundly defeated him, destroying men, women and children and taking possession of his cities (v.34). They took their livestock and other spoil, but spared none of the people (v.35). But they did not touch the people of Ammon, for they descended from Lot, the nephew of Abraham (v.37).
In later history there was occasion for David to attack and defeat Ammon because of Ammon's insult to David when he showed kindness (2 Sam.10:1-19 and 2 Sam.12:26-31). But Israel initiated nothing against them.
OG, KING OF BASHAN, DEFEATED
(vs.1-11)
The history of Og's defeat is in Numbers 21:33-35. Moses recounts this. Og and his people came out against Israel to battle, just as the ungodly would oppose the truth of the God of Glory. The Lord encouraged Moses to have no fear, for He had decreed the defeat of this particular enemy (v.2). As God had promised, so He gave Og and all his people into the hands of Israel with the result that no survivors remained (v.3). At the same time they captured all of Og's sixty cities, though they were well fortified with high wails, gates and bars, as well as a great number of rural towns (vs.4-5). The people were totally destroyed, men, women and children, and only the livestock and other spoil were kept by Israel (vs.6-7).
Considering verses 8 to 11 it appears that Bashan was connected with the Amorites, two of whose kings were mentioned as being dispossessed of their land by lsrael at this time. Without doubt the cities spoken of here (v.10) are significant from a spiritual point of view, but it may be safer not to attempt an interpretation of this significance.
However, in speaking of these things, it was the intention of Moses to encourage Israel to be unafraid to enter the land of Canaan and dispossess their enemies there. The terrible, indiscriminate slaughter of a whole culture may seem to us naturally reprehensible. But God is wiser than we. He knows what He is doing. He had told Abraham years before, "The iniquity of the Amorites is not yet complete" (Gen.15:16). But now the time had come when it was complete. Idolatry and demon worship had risen to such a height that there was no hope of recovery (1 Kings 21:26). Little children would be better dead than exposed to the evil indulged in by their parents, and parents would be better dead than left to continue in the abominations that were prevalent in their whole society.
ln that area of the Amorites we are told that Og was the last of the giants (v.11). His bedstead was kept as a relic in Rabbah of Ammon, its length being nine cubits (at least 13.5) feet) and its width four cubits (at least 6 feet). His great size must have been intimidating to his enemies, but not to the God of Israel.
LAND DIVIDED BETWEEN THE 2.5 TRIBES
(vs.12-22)
Moses now publicly confirms the way in which he had divided the land already conquered between the two and one half tribes who had desired to remain on the east of Jordan. What had been taken from Sihon king of Heshbon was divided between the Reubenites and Gadites (v.12). The rest of Gilead and all Bashan was given to the half tribe of Manasseh. This area had been called the land of the giants (v.13).
A leader named Jair of the tribe of Manasseh was foremost in capturing the region of Bashan and called Bashan after his own name, Havoth Jair, meaning "villages of Jair" (v.14). Verses 16-17 give a little more detail as regards the possessions given to the Reubenites and Gadites.
Thus Moses reminds them of his command that all the men of war from these tribes should cross over Jordan armed for battle, while their wives, their children and livestock would remain in the cities they had possessed until the Lord gave the enemies of Israel into their hands, then the warriors from these tribes could return (vs.18-20). This tells us that, though they wanted to settle in an area short of their crossing the Jordan, they were not excused from the unity of bearing the same conflict that the rest of Israel bore. Thus, today, if some believers do not have the spiritual energy and faith to enter fully into the blessings of our inheritance in heavenly places, yet they are expected to take part in fighting "the good fight of faith" (1 Tim.6:12) by which conflict they are identified with all the people of God, and not with an ungodly world.
Moses then speaks of commanding Joshua at the same time that, since Joshua had seen the way in which the Lord had defeated Sihon and Og, then Joshua must have confidence that the Lord would as easily defeat all the kingdoms whose opposition they had yet to encounter. Because Moses was now giving authority into the hands of Joshua, he insisted that Joshua must not fear his enemies, "for the Lord your God Himself fights for you" (vs.21-22)
MOSES REFUSED PERMISSION TO ENTER CANAAN
(vs.23-29)
We can well understand why Moses would plead with the Lord, as they were nearing Canaan, that God would change His mind and allow Moses to enter the land with Israel. He felt that God had only begun to show Moses His greatness, and he was so impressed with the majesty of God's glory that he longed to go over Jordan and see Israel established in their land. but Moses reports to Israel that God had sternly reproved him for his pleading this way, telling him, "Enough of that! Speak no more to Me of this matter" (v.26). He would see the land, but not enter it (v.27). Joshua would take his place as leader of Israel (v.28).
MOSES INSISTS ON OBEDIENCE
(vs.1-14)
Because God had already blessed Israel and intended to bless them more greatly still. Moses urges them to "listen to the statutes and judgments" he is teaching them, for these are their very life and the basis for their possessing the land God had given them (v.1). How vitally true this is for us today also. It is the Word of God by which we live (Mt.4:4), and it is that Word by which we enter into the blessings "in heavenly places" that are given us "in Christ Jesus" (Eph.1:3).
Well may we therefore take to heart the warning of verse 2, "You shall not add to the word which I command you, nor take from it." This is found in a book of history (Deuteronomy). A similar warning is given in Scripture poetry, "Do not add to His words, lest He rebuke you, and you be found a liar" (Prov.30:6), and another such warning in the prophecy of Scripture, "If anyone adds to these things, God will add to him the plagues that are written in this book; and if anyone take away from the words of this book of this prophecy, God shall take away his part from the book of life, from the holy city, and from the things which are written in this book" (Rev.22:11-19).
Moses reminds Israel also of the corruption that led to judgment at Baal-Peor (Num.25:1-9). This sinful association was a violation of the Word of God, and the Lord God destroyed those Israelites who mixed with the women of Moab (v.3). Compromise with the enemy will ruin a testimony for God. "But you," Moses says, "who held fast to the Lord your God are alive today" (v.4). This is an encouragement. Moses tells them he has taught them statutes and judgments just as the Lord had commanded him. This brings to mind Paul's address to the elders of Ephesus in Acts 20, where he tells them, "I have not shunned to declare to you the whole counsel of God" (v.27). This was in his last message to them.
To obey the Word of God would be Israel's wisdom and their understanding in the sight of other peoples who would hear of these statutes (v.5). When they would see the effect God's Word had on Israel, others would recognize that Israel was a wise and understanding nation. And Moses asks the question, "What great nation is there that has God so near to it, as the Lord our God is for us, for whatever reason we may call upon Him?" (v.7). For the Church today too. how wonderful is the emptiness of the world around us!
The statutes and judgment God had given Israel also were far superior in truth and righteousness to those of any other nation (v.8). This was true of the law as God gave it. How much more superior are the provisions of God's grace to the Church today -- grace that brings out a response of godly devotion and faithful action on the part of believers (Tit.2:11-12).
Just as Timothy was told, "Take heed to yourself and to the doctrine" (1 Tim.4: 16), so Israel is told, "Take heed to yourself, and diligently keep yourself, lest you forget the things your eyes have seen" (v.9). We may too easily forget things that have at one time greatly impressed us, so that we need constant reminders. As they were told to teach these things that have at one time greatly impressed us, so that their children and grandchildren, so we need the same admonition. It is too often the case that the passing of only one or two generations the truth has been so let slip that there appears hardly a shadow of it left. This happened in Israel too.
Moses reminds Israel of the day of the giving of the law in Horeb (v.10), when He had sought to impress them with the law's impotence, so that by this Israel would learn to fear God in practical life and they would teach their children. None of those to whom he spoke now had been over 20 years of age at that time, so that most of them had not witnessed the sight at Mount Horeb, though they would have been told about it. Still, Moses says, "You came near and stood at the foot of the mountain and the mountain burned with fire to the midst of heaven, with darkness, cloud and thick darkness" (v.11). Whether it was the same people or not, it was the same nation.
The Lord spoke out of the midst of the fire. Israel saw no form, but they heard His voice (v.12). God declared His covenant and accompanied it by writing the ten commandments on two tables of stone (v.13). At the same time He commanded Moses to teach Israel His statutes and judgments, not only for the wilderness journey, but in view of their crossing into the land of Canaan (v.14). The passing of forty years in the wilderness made no difference as to Israel's responsibility to keep the law, and keep it consistently in the land of Canaan.
WARNING AS TO IDOLATRY AND ITS RESULTS
(vs.15-28)
Again Moses insists that Israel saw no form when the Lord spoke to them at Horeb, for the danger was present that they might corrupt themselves by making a carved image, whether in the form of a male or female or any animal, bird, reptile or fish (vs.16-18). Israel's history had illustrated the need for such a warning, for immediately after the law had been given they made the golden calf, breaking the first law they had promised to keep (Ex.32:1-4).
Also, if they lifted their eyes up to heaven, beyond the level of earthly creatures, let them be sure to look above the sun, moon and stars (v.9), to the One who had created all these things, rather than to worship these visible works of God's hands. Faith believers in the One "whom no man has seen or can see" (1 Tim.6:16). Though God has created these wonderful heavenly bodies, they are there only to direct our attention to their unseen Maker. Yet Israel later turned again to worship idols of every sort (Ezek.8:9-12), as well as the sun (Ezek.8:16). Then Isaiah 47:13 speaks of the multitude of Israel's counsels by "the astrologers, the stargazers and the monthly prognosticators." Thus there were star worshipers and moon worshipers (true of monthly prognosticators). These same evils are prevalent in the knowledge of the Word of God.
Again Moses reminds them that the Lord had brought them "out of the iron furnace" of Egypt's bondage and persecution, that they should be His people, a special inheritance for Him (v.20). Yet God was teaching Israel that He was indeed a God of true holiness when He denied Moses permission to enter the land of Canaan with them, telling him he would die in the land east of Jordan, while Israel would cross over to inherit the land of Canaan (vs.21-22).
Earnestly Moses repeats his warning to Israel not to forget the covenant the Lord had made with them (v.23), and degrade themselves by making any carved image, whatever form it might take. "For the Lord your God is a consuming fire, a jealous God" (v.24). Fire is the most evident single element in the universe. Every star, our own sun included, is a ball of intense hot fire. The earth is stored with fire, covered by a crust only 30 miles thick, broken through periodically by volanic action, often with startling suddenness, spreading grim death and desolation in their wake. Our very atmosphere, scientists tell us, if changed a little in the measure of its components, would provide fuel for an earth-encircling holocaust. So fire is a striking witness to the awesome holiness of God in judgment. Let Israel, and all people, beware of insulting a God of such burning power and majesty!
Yet the fire of the sun is wonderful in the warmth it provides for mankind. This tells us also that God is a God of love, and all who submit to His authority will find the warmth of His love a marvelous blessing, a pleasant fire rather than a consuming fire. Jealousy in God's case is perfectly right, just as it is right for a man or woman to be jealous of the affections of his or her spouse. The measure of God's love to Israel in the same measure of His hatred against all that causes people harm to Israel. Since God loves people. He must hate sin which causes people harm and damage. If people take sides with their sin against God, then they must suffer the same judgment that their sin incurs.
The same government of God was to continue through Israel's history. When children and grandchildren replaced the present generation, the same danger would be there of corrupting themselves with idolatry to provoke God to anger (v.25). If they did this, then both heaven and earth would bear witness against them to cause them to "utterly perish from the land" (v.26). We know that this was not only a warning, but a prophecy of what actually happen. For they would then be scattered among the people of other countries and left few in number (v.27). There they would serve idols, the work of men's hands, "which neither see nor hear nor eat or smell" (v.28). God who has done this is certainly not mere image with no life in it!
GOD'S RESTORING MERCY
(vs.29-40)
Yet God would not give Israel up indefinitely to the folly of idolatry. Moses tells them that in the area where they have been scattered they will eventually again seek the Lord God and will find Him in seeking with all their heart and soul. We know they will not do this of their own volition, but God will work in their hearts to drive them back to Him, as is illustrated in Ezekiel's vision of the valley of dry bones (Ezek.37:1-14). It will be the Lord Himself speaking who causes these bones of the whole house of Israel to come together and have flesh put on them, a figure of God's raising Israel from their state of helpless, inanimate ruin.
God will make Israel feel the distance of their condition "in the latter days," to cause them to turn to the Lord and obey His voice in contrast to their former rebellion (v.30). "For the Lord your God is a merciful God" (v.31). Though He will allow Israel to suffer the painful results of their disobedience, He will not forsake nor destroy them. In spite of their breaking of the covenant of law, God will not forget or break His covenant established with their fathers, Abraham, Isaac and Jacob long before the covenant of law was introduced.
When Moses appealed to Israel to consider that in all their past history God had proven Himself wonderfully gracious and faithful. They were urged to inquire if, from the beginning of the history of mankind, there had been any great thing like the way God had dealt with Israel (v.32). What nation had ever heard God Himself speaking out of the midst of a fire such as at Horeb (v.33)? Or, did God ever take any other nation out of the midst of a nation by means of trials, signs and wonders, by a hand of mighty power, inflicting great terror on the oppressing nation (v.34)? This was an amazing thing that ought to have bowed people's hearts in adoration of One so great, so powerful, so faithful and gracious. There was every evidence to prove to them that the Lord Himself is God, the only true God (v.35).
God had spoken out of heaven, showing His great glory in the consuming fire, from the midst of which He spoke (v.36). Because He loved their fathers, Abraham, Isaac and Jacob, therefore He blessed not only them but their descendants also, and brought them out of Egypt (v.37). Believers also today should be constantly reminded that God has delivered us from the miserable bondage of our sins, so that we should never be inclined to return to such bondage.
Besides this the Lord was driving out from before Israel nations greater and mightier than they in order to give Israel their proper inheritance (v.38). This pictures the defeat of satanic forces by the power of God, that believers might enjoy their inheritance "in heavenly places in Christ Jesus."
Since God has so worked by His grace and power on behalf of Israel, every evidence was before Israel's eyes that "the Lord Himself is God in heaven above and on earth beneath. There is no other" (v.39). This being so, it was only right that Israel should keep God's statutes and commandment's (v.40). Such obedience was the means by which things would go well with them and with their children, to give them longer days in the land. He does not say that this would keep them interminably in their land, for he knew that eventually they would disobey and be scattered out of their land.
THREE CITIES OF REFUGE
(vs.41-43)
As Moses had before been instructed (Num.35:9-15), he now begins the work of setting apart certain cities of refuge. The three cities to the west of the Jordan would have to wait (Josh.20:1-9) till that land was conquered, but the three east of the Jordan were appointed by Moses -- Bezer, Ramoth and Golan. Bezer means fortification. a place enclosed and safe from outside attack. This speaks of Christ, the only true safety for one who had before been linked with those who crucified Him, but has no attitude of hatred toward Him. Such an one is welcome if he flees to the Lord Jesus, but if he hated him he would not flee to Him. Ramoth means height, speaking of the place of exaltation to which every believer is brought through the redemption that is in Christ Jesus, raised up and seated in heavenly places (Eph.2 :6). What a contrast to the place of lowest shame and humiliation that was ours because being guilty of the death of Christ! God provides such a refuge for all who have judged themselves in view if the cross of Christ.
Golan means Joy or exultation, for when the Lord receives one into the refuge if His presence, then we find more than protection, more than a high position, but "joy inexpressible and full of glory " (1 Peter 1:8). It would be a joy for a manslayer to reach the protection of the city, but for a believer today our joy is not only in our safety, but we "rejoice in Christ Jesus" (Phil.3:3) who is personally the refuge of our souls. This is an exulting joy that lifts us high above the level of our circumstances.
A REVIEW OF THE LAW
(vs.44-49)
Verse 44 begins a second major division of Deuteronomy, in which the law is reviewed and expanded. Moses speaks from the viewpoint of Israel's having already conquered the land of Sihon and that of Og king of Bashan, which included a large amount of territory. The fact of Israel's conquest of this eastern land by the power of God is intended to add emphasis to the responsibility of Israel to closely observe God's commandments. He had already greatly blessed them, therefore He was certainly entitled to their respect and obedience. These verses introduced the subject began in chapter 5.
A REVIEW OF THE TEN COMMANDMENTS
(vs.1-22)
At the beginning of the wilderness journey God had given Israel the ten commandments. Now at the end of the journey it was necessary that these same commandments should be strongly pressed upon them. They were now to enter the land, but were to have no smug thoughts of so having obtained what was promised them that they would be able to relax and ignore the laws of God.
Moses, now at the age of 120 years, had not declined in the energy of his speaking, but declared, "Hear, 0 Israel, the statutes and judgments which I speak in your hearing today, that you may learn them and be careful to observe them" (v.1).
He reminds Israel that God made a covenant with them in Horeb, not with their fathers, but with them (v.3). This was literally true of all those who were now over forty years of age, though those younger than this had not yet been born. Still, that law was applicable to all who were there alive now that Moses is speaking. Of course those who were living at the time would remember that God had spoken to them from the midst of a fire (v.14). How could they forget that awesome sight?
Moses stood between the Lord and Israel at that time (v.5). Thus he was the mediator, typical of Christ who is today the "one Mediator between God and men" (1 Tim.2:5). For the presence of God was forbidding then, and would be just as forbidding now if we did not have this Mediator who is the only Way of approach to God.
The ten commandments are introduced by the initial declaration of the Lord, "I am the Lord your God who brought you out of the land of Egypt, out of the house of bondage" (v.16). This certainly should awaken Israel's utmost respect and attention.
The first commandment is absolutely basic, "You shall have no other gods before Me" (v.7). For immediately another god is introduced, whatever people say about it, it is not merely added as an object alongside of God, but it is always put before God. Some may claim it is only intended as a reminder of God, but this is Satan's deception, for such things will always give a wrong conception of God.
The second commandment is related to the first, forbidding the making of images of any created thing, whether in heaven or earth or in the waters (v.8). Bowing down to such things or worshiping them is an insult to God. Israel did this in the case of the golden calf (Ex.32:1-8), but God is rightly jealous of His own glory, and if the fathers are guilty of such iniquity, God will visit the results of this upon the children to the third and fourth generation (v.9). It is always true that our children will suffer because of our disobedience to God. This does not affect the question of eternal salvation, for any one of the children may still call on the Lord and be saved, but their lives on earth will be affected by their parents' wrongdoing. If a man is a robber, his children will suffer on earth because of this, but they can still be saved eternally by receiving Christ as Savior.
The third commandment forbids taking God's name in vain (v.11). This may be done seriously or flippantly. One may seriously swear by God that he will do a certain thing, and then not do it. People are so irresponsible that such things become commonplace to the point of then using God's name flippantly, so that they don't care how offensively they talk. But God is not mocked: He will execute judgment on all who are ungodly, not only for their ungodly deeds, but for "all the harsh things which ungodly sinners have spoken against Him" (Jude 15).
The fourth commandment occupies four verses (vs.12-16), insisting on Israel's observance of the Sabbath day. It was to be sanctified apart from all other days. Though they could labor for six days, labor was to cease of the seventh day, which of course is Saturday. This restriction extended to every family, children and servants, and included their animals. We must remember that the law was given to Israel, not to Gentiles, who are not to be judged in reference to Sabbath days (Col. 2:16). Under grace no law demands the keeping of any special day, but those who have appreciated the grace of God are glad to give the Lord's Day, the first day of the week, a place of special importance, for it was on this day the Lord rose from the dead, the day he appeared in the midst of His gathered disciples (Jn.20:19, the day also "when the disciples were gathered together to break bread" (Acts 20:7). It has been a great mercy of God that He has led in allowing the western nations at least to set aside this day that He might be specially honored -- not as a law, but as a spiritual privilege.
These first four commandments we have considered emphasize the responsibility of Israel toward God. This lesson of putting God first must surely not be confined to Israel. Believers today should gladly delight in putting God first, since He has saved us through the sacrifice of His Son.
The last six commandments deal with Israel's responsibilities toward others. Thus the fifth commandment is "Honor your father and mother, as the Lord your God has commanded you, that your days may be long, and that it may be well with you in the land which the Lord your God is giving you" (v.16). Ephesians 6:1 refers to this as "the first commandment with promise." Israel soon sadly failed in this, as is exampled in Absalom, son of David, who rebelled against his father and sought to kill him (2 Sam.17:1-4). His days were not long on the earth. It may be that a father is hard and cruel, but his children are still to honor him; a mother may be even irresponsible, but her children are to honor her that is, to show proper respect. Though this is not a legal commandment for believers today, yet Ephesians 6:1 shows it to be of moral importance still. Our motives are not to be those of submitting to legal demands, but of delighting to please God.
The sixth commandment, "You shall not murder," must be considered from the viewpoint God intends (v.17). Israel had already killed many enemies that God had told them to, and in the land of Canaan would be required to kill the inhabitants. God commanded this because the inhabitants were given up to idol worship. Similarly, when justice demands the death of a criminal, it is not murder for the authorities to put him to death. But no individual is at liberty to kill another as he sees fit. As we have seen before, Scripture makes a distinction between murder and manslaughter (ch.4:41-42).
"You shall not commit adultery" is the seventh commandment. Adultery is the corruption of the marriage bond, and the prohibition would certainly extend to every kind of such corruption whether persons are married or not. In the New Testament, though the words, "Ye shall not" are not used, yet the evil of fornication is no less warned against (Acts 15:29; 1 Thes.4:3-4). Homosexuality is worse still -- a most flagrant corruption of the bond of marriage (Rom.1:26-27).
The eighth commandment, "You shall not steal" (v.19) is one that nearly all cultures acknowledge as right, though the law does not keep people from stealing. Again, the New Testament does not use the expression, You shall not steal," but goes even farther with an appeal to every Christian heart, "Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give to him who has need" (Eph.4:28). Thus, the Lord Jesus so changes hearts by new birth that people want to do positive good rather than to only refrain from doing bad.
The ninth commandment reads, "You shall not bear false witness against your neighbor" (v.20). To bear false witness is cruel and gross evil, but this commandment was coldly disregarded by too many Israelites. Jezebel deliberately bribed wicked men to falsely accuse Naboth to have him put to death (1 Kings 21:8-13). Even the chief priests of Israel sought false witnesses to testify against the Lord Jesus, the Son of God (Mk.14:55-59). How refreshing is the contrast in what people said of John the Baptist, "All things that John spoke about the Man (the Lord Jesus) were true (Jn.10:41). Thus, in the New Testament we are not told, "Thou shalt not," but rather, "Therefore, putting away lying, let each one of you speak truth with his neighbor" (Eph.4:25).
The last commandment strikes, not at the things people do or say, but at the thoughts of their hearts, "You shall not covet." To covet is to crave something that another has. Though one may not steal from another, yet only the craving for his possessions is sin. Paul focuses on this one law in Romans 7:7, where he clearly shows that he would not have considered covetousness as sin unless the law had declared this. Who has not been guilty of such desires? Nor can we get rid of this covetous attitude unless the Lord Jesus works in our hearts by new birth, causing us to willingly judge our motives and seek to live by wholehearted faith. Then, instead of being envious of others, we shall know how to unselfishly "rejoice with those who rejoice, and weep with those who weep" (Rom.12:15). We shall be glad if others are blessed even if we are deprived, and this, not because the law commands not to covet, but because the grace of God is working in our hearts. It is the grace of God that teaches us "that, denying ungodliness and worldly lust, we should live soberly, righteously, and godly in this present age" (Tit.2:11). The law told people to live in such a way, but it was unable to teach us, as grace does.
Moses tells Israel it was this law that God gave him in the mountain, attended by the cloud, fire, thick darkness and a loud voice, and that He (God Himself) wrote the laws on two tables of stone. this reminder should have deeply affected the people.
THE PEOPLE'S FEAR OF GOD
(vs.23-33)
Moses reminds Israel that when the people had seen the awesome manifestations of the forbidding majesty of God, the heads of their tribes unitedly approached Moses, acknowledging that God had spoken to them, but fearful that God's continued speaking to them would involve His anger in consuming them by fire (vs.23-25). For if God is to speak only in righteousness, how terrible must be the results! They were therefore too frightened to come anywhere near to where God was. So they asked Moses to go near and hear what God would say and afterward tell them (v.27). They did not want to be exposed to judgment, but they did not mind if Moses was exposed! However, in this Moses is a type of Christ, the Mediator.
The Lord responded to their plea by telling Moses they were right in what they said (v.28), that is, that only Moses could approach God at this crucial time. But He added a striking comment, "0 that they had such a heart in them that they would fear Me and always keep all My commandments, that it might be well with them and with their children forever" (v.29).
Thus, God desired, not only their outward obedience, but that they should have hearts delighting in obedience. However, this can only be true for Israel under the new covenant (Jer.31:31-34). Meanwhile, they were to return to their tents (v.30) with unchanged hearts, while Moses remained in the presence of God to hear the commandments, statutes and judgments to be taught to Israel. Thus Moses again urges upon the people to be careful to do as the Lord commanded, turning neither to one side or the other, either to excessive legality or to careless laxity (v.32). "You shall walk in all the ways which the Lord your God has commanded you." No point of the law was to be disregarded, as is confirmed strikingly by James 2:10, "For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all." Therefore, and attitude that defended any disobedience was treachery against God, and would certainly shorten Israel's days in their land (v.33).
THE GREATEST COMMANDMENT
(vs.1-9)
The ten commandments have been reaffirmed in chapter 5; now Moses emphasizes and enlarges upon the significance of the four commandments, which we have seen deal with Israel's relationship to God. He introduces this in verses 1-3 by again pressing on Israel the importance of obedience. This would prolong their days in the land and that would thus multiply greatly in accordance with the Lord's promise as to their land flowing with milk and honey.
Moses appeals also to the people on the ground of their concern for their sons and their grandsons (v.2). How deeply we should be concerned, not only for our present generation, but for children and grandchildren, for our character now will effect on these.
"How, 0 Israel, The Lord our God is one" (v.4)! This is basic to every department of our lives as it was to Israel's. There is no division in the Godhead: therefore God is the absolute. He is absolute in truth, absolute in supremacy, absolute in authority. Since this is true, it is only right that Israel be told, "You shall love the Lord your God with all your heart, with all your soul, and with all your strength" (v.5). In Luke 10:25-27 a lawyer who tested the Lord quoted this verse (Deut.6:5) and added from Leviticus 19:18, "and your neighbor as yourself." However, Deuteronomy 5 confines itself to loving God, for this must come first. What a law was this! Who could dare to say that the one absorbing object of his heart and soul is God? -- and that his entire strength is devoted to God's pleasure? This law is a perfectly righteous one, but man in the flesh is totally incapable of obeying it. The Lord Jesus is the only one who has done so.
Yet Israel was to lay up these words in their hearts and to teach them diligently to their children, talking of them when sitting or walking or lying down (vs.6-7). God's standard was to be standard for believers today. The only acceptable Standard for us is Christ. Certainly no one measures up to this Standard either, but we can allow no lower standard. How good to teach Christ to our children, to speak of Him while sitting or walking or lying down. How much more precious is this than teaching law!
Binding these laws as a sign on Israel's hand is not literal, but rather speaks of applying these laws to the works of their hands. As frontlets between their eyes speaks of their seeing everything from God's viewpoint, consistently (v.8). Writing them on the doorposts of the house and on their gates is intended to keep Israel reminded of the law whether going out or coming in (v.9).
GUARDING AGAINST DANGER
(vs.10-25)
God was graciously bringing Israel to a land of beauty and prosperity and Israel is told to keep in mind that they did not develop this land: it was already prepared for them by the previous inhabitants whom God was dispossessing. Houses, wells, vineyards and olive orchards were there for them to possess and benefit by (vs.10-11).
But prosperity has its very real dangers and Israel was told to beware lest they forget the Lord (v.12). We can easily begin to depend on our Lord. Let Israel cultivate the true fear of the Lord and serve Him, not influenced by other gods such as the nations served (vs.13-14). How great a temptation it is to believers today also, to want to be in some measure like the nations! We see what they do and what they have and in seeing this we allow our eyes to wander from the Lord and are tempted to imitate those who are ungodly. But the Lord is a jealous God, jealous of our affections, and cool disobedience may incur His present judgment (v.15). By such disobedience Israel could be destroyed. Therefore let them not tempt the Lord as they did at Massah when complaining against His dealings with them (v.16).
"You shall diligently keep the commandments of the Lord your God. His testimonies and His statues which He has commanded you" (v.17). This would require their applying themselves to learn and to obey, to "do what is right and good in the sight of the Lord," that they might prosper in possessing the land God promised them, from which He would cast out their enemies (vs.18-19).
They could be sure that in due time their sons would be asking questions. What was the meaning of all the commandments of the Lord that caused a clear separation of Israel from all the nations (v.20)? The answer would take them back to the days of Israel's slavery in Egypt and the great intervention of God in bringing them out of this slavery with great signs and wonders against Egypt and Pharaoh (vs.21-22). God brought them out that He might bring them in to the land He had promised (v.23). Therefore, He had a special claim on Israel, and commanded them to observe all His statutes, giving proper reverential fear to Him who had so greatly blessed them (v.24).
Verse 25 is specially interesting, "Then it shall be our righteousness, if we are careful to observe" etc. If Israel had perfectly kept the law, this would be their righteousness. But they miserably disobeyed and for centuries now, in spite of their disobedience, "being ignorant of God's righteousness, and seeking to establish their own righteousness, they have not submitted to the righteousness of God (Rom.10:3). If they would submit to God's righteousness by true confession of their guilt before Him, they could find that God will impute righteousness to them on the basis of the sacrifice of Christ -- the only place now where anyone can find true righteousness. But it is tragically sad to see Israel clinging to a law they have badly broken, and ignoring God's beloved Son!
ISRAEL SEPARATED TO GOD
(vs.1-11)
Again the Lord emphasizes the importance of Israel's sanctification from the nations. When they entered the land, God would give them victory over the inhabitants, as He had promised, seven nations greater and mightier than they (v.1). But on Israel's part there was to be no mercy shown to these enemies. They were to utterly destroy them (v.2). This is a picture of believers today being responsible to destroy the deception of evil spirits in opposing the truth of the Word of God in such a way as to deprive us of our rightful inheritance. We must not in any way compromise with satanic pressure.
Marriages with these enemies are expressly forbidden (v.4), for the foreign spouse would influence the Israelite to serve idols. All Scripture has consistently warned against such mixtures, and 2 Corinthians 6:14-18 is clear and decided as to this question, "Do no be unequally yoked together with unbelievers." If an Israelite was told to avoid a yoke with a Gentile, how much more today is a believer to form no bound with an unbeliever. This is God's Word, which is enough for every obedient heart, but if one is disobedient, he can expect to suffer painful consequences.
Israel was to have no hesitation in destroying the altars of these enemy nations, their sacred pillars and all their images (v.5). However attractive these things looked, they must not dare to spare any of them. In spirit of such clear laws from God, king Ahaz of Judah saw an altar in Syria and required the high priest to pattern one after this for Jerusalem (2 Kings 6:10-13), displacing the altar of God's design (v.14). Today in the professing church many similar things have been done (in a spiritual way) that are insulting to the living God.
Israel was "a holy people" to the Lord, who had chosen them as a people for Himself, a special treasure above all others (v.6). Since they were exclusively His, they should both deeply appreciate this honor and act constantly in positive testimony for Him, which is contrary to the course of the world.
As for Israel, so for the Church today, the Lord did not set His love on them because of their large population, for they were few in number (v.7). His love for them was sovereign, not influenced by natural considerations, but moved by pure divine wisdom, wisdom that had chosen their fathers and promised their fathers marvelous blessing that could come to their descendants. This love had already accomplished their amazing liberation from Egypt, so it was proven beyond doubt to them (v.8).
Therefore Israel was to fully recognize that God is absolutely faithful, perfectly dependable in keeping the covenant He had made, however many generations would follow. If Israel would keep God's commandments they would find Him true to His Word in blessing them (v.9). But also, if they refused to obey, they would find Him true to His Word in repaying their wrong doing in destroying them (v.10). Therefore, it was only wisdom to fully observe God's commandments, statutes and judgments.
BLESSINGS RESULTING FROM OBEDIENCE
(vs.12-26)
Promises of blessing from God on condition of Israel's obedience ought to have induced them to be diligent in observing His laws. He promised them that if they would obey, He would keep His covenant which He swore to their fathers (v.12). Actually, whether they obeyed or not, God will eventually keep that covenant made to Abraham, Isaac and Jacob, for it is unconditional. Yet if Israel had obeyed God, they would have reaped the benefits of the covenant in the land, from which they would never to put out as long as they obeyed.
God would love and bless and multiply Israel on the ground of their obedience. He would bless them with children, bless the fruit of their land, prosper their crops of grain, wine and oil, and increase their livestock (v.13). He would bless them above all other nations, with not one male or female barren, whether of humans of livestock (v.14). This would have been marvelous indeed, though we know it did not take place. In the millennium it will be so, however, because God's covenant with the fathers cannot fail, and the grace of God will accomplish what law never could.
They would suffer no sickness nor any of the terrible diseases they had known in Egypt, which instead their enemies would suffer (v.15). They were again warned to destroy all the inhabitants of the land, not showing any pity and not being deceived by their idolatry (v.16). If they were tempted to fear these nations because they were greater than Israel, they must not give in to such fear, but remember well what the Lord did to Pharaoh and Egypt, including the great signs and wonders that proved Him superior to every enemy, for God would as effectively destroy all the power of those in the land as easily as He disposed of Egypt's power (vs.17-19).
In fact, God would send the hornet among their enemies, striking fear into their hearts, so that Israel would have no difficulty in destroying them (v.20). A hornet is a small, insignificant insect, but the weapons of an army cannot withstand an attack of hornets. The soldiers would not stand and fight Israel while pursued by hornets! Whether this is entirely literal or not, still it teaches us that God can use the most trifling means of putting His enemies to flight. Israel was warned therefore not to be terrified (v.21). We today need to be reminded by the words of the Lord Jesus, "Do not be afraid of them who kill the body, and after that have no more that they can do. But I will show you whom you should fear. Fear Him who, after Has killed, has power to cast into hell; yes, I say to you, fear Him" (Lk.12:4-5)!
Yet Israel is told that God would not abruptly destroyed the enemies all at once, but drive them out a little at a time, for if the land was not immediately repopulated, wild animals would so increase as to cause another problem. But Israel must not be discouraged by the length of time this would take, for God would without fail enable them to finish the work (vs.22-23).
God would deliver the kings of the nations into their hands to be destroyed. They must burn their carved images, and not even desire the silver and gold of which the idols were made. All was to be devoted to utter destruction, for any remaining semblance of these evils would be a snare to Israel (vs.24-25). In God's sight the entire idol was abomination. No part of it could be sanctified to Him. More than this, Israel was told to detest and abhor such idols, not only to avoid them, but to hate them (v.26), for they were under the curse of God.
REMEMBER! DO NOT FORGET!
(vs.1-20)
Israel was left no opportunity to say they did not understand what God was telling them. He repeated it in many different ways and insisted on it in no uncertain terms. Verse 1 emphasizes again that Israel must observe every commandment God gave, that they might live and multiply in possession of their land.
They must remember how the Lord God had led them all through their forty years of trial in the wilderness. That history was designed by God to humble and test His people, to bring out what was in their hearts, to prove whether they were willing to walk in His laws. Today, God has seen fit to leave believers in the world which is a wilderness indeed, with many occasions of trial that serve to humble us. We need this in order to learn well that we do not live merely by the food we eat, but by the Word of God (vs.2-3). In fact, the food God gave Israel was miraculous, that which was unknown before, and not derived from the lands they passed through. They would not understand that the manna was typical of the spiritual food by which believers are sustained in all their history on earth. The manna speaks of the Word of God concerning Christ in His lowly path of humiliation on earth. Israel ought to have learned through their wilderness experience they were totally dependent on the Word of God.
How amazing it was too that their clothing did not wear out in all that time, nor did their feet swell through walking. Such grace shown them, Israel should have realized that, as they disciplined their children, so it was right that the Lord should discipline them.
Insisting that Israel remember to keep God's commandments, Moses gave as an incentive the promise of the Lord to bring them into "a good land, a land of brooks of water, of fountains and springs that flow out of the valleys and hills, a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive oil and honey," in which they would have no scarcity, a land producing iron and copper (vs.6-8).
However, when blessed with all this abundance, then Israel ought to be deeply thankful to the Lord, remembering that they were dependent utterly on His great goodness (v.10). The danger would be present of their forgetting the Lord because they were prospering. The possession of material things might become such an object that God's goodness and God's commandments would be forgotten (v.11).
When they found food plentiful in the land, when they built beautiful houses, when their herds and flocks multiplied, their silver and gold and other possessions increased, then their hearts might be lifted up in such self-complacency that they should forget the Lord who had brought them from the hard bondage of Egypt (vs.12-14). Could they forget that God had led them in mercy through the great and terrible wilderness, with its serpents and scorpions, bringing water from the rock for their thirst, feeding them with manna (vs.15-16)?
In spite of this they might (and did) say in their heart, "My power and the might of my hand have gained me this wealth" (v.17). How harmful to himself is this self-centered pride of man! As Israel later succumbed to it, so in the Church of God today, many have been deceived in this way, and God's Word is in large measure forgotten. Again therefore Moses urges Israel to remember the Lord their God, for it is He only who gives power to anyone to prosper, and He did this to Israel to prove His faithfulness expressed in the covenant He had made with their fathers (v.18).
If Israel would forget the Lord God and follow and serve the idols of the nations, then God's Word would be carried out also in causing Israel to perish. Just as the nations of Canaan would be destroyed before the Lord, so Israel would suffer the same because of their disobedience (vs.19-20).
David and Solomon are object lessons as regards prosperity and its results. In all David's history of suffering he showed a lovely character of depending on the Lord. He needed the Lord and thirsted after the Lord when circumstances were against him. When he became ruler over Israel he did not stand out so beautifully as a man of faith, and failed badly in some instances, taking bad advantage of his prosperous conditions, such as in the case of his sin against Bathsheba and her husband (2 Sam.11); yet still the lessons of early years remained to remind him of his need of the Lord. He did sorrowfully confess his sin and returned to the Lord. But Solomon came to the throne of Israel amid wealth and splendor, and it was not long before he married many wives who turned away his heart from the Lord, and go so far away that we never read of him repenting, as David did.
For believers today too there will be disastrous consequences for disobedience and leaving the Lord out of their practical lives, not eternal judgment, but suffering under God's governmental hand on earth.
WARNINGS BECAUSE OF PREVIOUS REBELLIONS
(vs.1-29)
In spite of Israel's many failures in the wilderness. God would keep His Word to bring them to the land of promise. Israel is told to go in and dispossess the nations greater and mightier than themselves, with great fortified cities, the people great and tall, descendants of the Anakim who were giants, who had a reputation of being invincible (vs.1-2). But Israel must understand that it was the living God who went before them "as a consuming fire" to render the enemy helpless before them (v.3).
As well as needing such encouragement in the Lord, Israel needed serious warnings, for they might think in their heart that the Lord was fighting for them because of their righteousness, which was far from the truth. Rather, the wickedness of these nations had risen to such a height that God was driving them out (v.4). Moses insists in verse 5 that it was not because of Israel's righteousness that they would possess the land, but because of the wickedness of the nations who then possessed it, and also that God would thus fulfill His promise to Abraham, Isaac and Jacob.
Was Israel really a righteous nation? No, Moses tells them, they were a stiff-necked people, that is, stubborn and rebellious. Then he goes on to recount to them the many proofs in their history of their sinful character. "Remember!" he tells them, "Do not forget" (v.7). They had provoked the Lord to anger from the beginning of their wilderness journey. Also in Horeb their guilt was enormous, so that God was on the verge of destroying them. Moses had gone up to the mountain to receive the tables of stone on which the ten commandments were written, being there 40 days and 40 nights without food or water (v.9). He brought the tables down when the Lord told him Israel had corrupted themselves in making a golden image (v.12).
At that time the Lord threatened to blot our Israel's name from under heaven, and offered Moses the opportunity of becoming the head of a greater and mightier nation (v.14). Moses does not, in recounting this, tell how he had pled for Israel and God had relented (Ex.32:11-14), but he does speak of coming down the mountain, seeing the golden calf Israel had made, and throwing the two tables of stone on the ground and breaking them (vs.15-17).
Israel's sin caused Moses then to fall down before the Lord a second time for 40 days and 40 nights, without food and water, for he was afraid of the anger of the Lord against Israel, and he interceded for them before God, and the Lord listened (vs.18-19). God was angry with Aaron also, and only the intercession of Moses preserved Aaron from judgment (v.20). Moses, burned the golden calf, crushed it into particles like dust and threw it into a brook of water (vs.20-21). These two verses describe what happened before Moses' 40 days of fasting and prayer.
Moses then speaks of other cases of Israel's rebellion, first at Taberah (Num.11:1-10), their complaining about their food; then at Massah (Ex.17:2-6), complaining about the lack of water; then at Kibroth Hattaavah (Num.11:32-34), when the Lord showed mercy in giving Israel quails and they responded by greedily devouring them without any recognition of His goodness (vs.22-23). Also, Moses reminded Israel of their rebellion against the Word of the Lord at Kadesh Barnea when they refused to go into the land (Num.14:1-10). All of this proved Israel to be unworthy of the blessing God was going to give them in the land. How could they possibly boast then that the prosperity given them was because of their righteousness? As Moses says, they had been rebellious against the Lord from the day he knew them (v.24).
Verse 2 refers back to verse 18 to impress on Israel how dependent they were on an intercessor, for if they had gotten what they deserved it would have meant their destruction. Believers today also depend on the intercession of the Lord Jesus for our being borne with and sustained in our earthly wilderness history.
Moses' prayer at the time was not based on any hope that Israel would improve in their conduct, but on two great facts, first that God had claimed Israel as His own inheritance by redeeming them from Egyptian bondage (v.26), and secondly, on the fact of who their fathers were, Abraham, Isaac and Jacob, to whom God had given His unconditional promise (v.27). Thus, he asked God to remember these servants of His and turn His eyes from the stubbornness of Israel.
Moses used another powerful argument in verse 28. If God destroyed Israel in the wilderness, the Egyptians would say that God was not able to bring Israel into the promised land, but had rather shown hatred to Israel by killing them. Yet, in spite of all their miserable failure, Moses reminded God the children of Israel were His own people, His inheritance, whom He had brought by His great power out of Egypt (v.29), and could He cancel the value of that work by their destruction?
The history reminds us that we today are also fully dependent on the intercession of the Lord Jesus for our preservation and blessing.
THE SECOND GIVING OF THE LAW
(vs.1-11)
While Moses had spoken of events later than the giving of the law insist on the moral lessons of Israel's disobedience through the wilderness (ch.9:22-23), he returned in verse 25 to his intercession for Israel at the time of the giving of the law. Now he recalls God's instructions to hew two more tablets of stone (v.1), and bring them to the mountain of God. But He adds, "and make yourself an ark of wood." God would write the commandments again on these stones, which Moses must put in the ark (v.2).
The ark was not mentioned at the first giving of the law, and the tablets were broken. But the ark speaks of Christ, the only One in whom the law is safe from the danger of breakage. So that this second giving of the law did not put Israel under absolute law, but rather involved the mediatorship of Christ as between the people and the law There was grace in this from God, and yet Israel was not put under grace, for this can only be now that Christ has suffered for sins and been raised again (Rom.6:5-14). But when the tablets were put in the ark, this signified that Israel was under law, but law tempered with mercy.
Moses therefore obeyed the Lord in making the ark and hewing the tablets of stone, taking them up the mountain (v.3). When the Lord had written on these, Moses brought them down and put them into the ark (vs.4-5). This answers to the words of the Lord Jesus in Psalm 40:8, "Your law is within My heart." The only place the law is safe from abuse is in the heart of the Lord Jesus.
Verses 6-9 form a parenthesis in speaking of Israel's journeys after this, for it was long after this that Aaron died, but it appears that Moses is indicating God's answer to Moses' prayer in the death of Aaron and the succession of Eleazar to the priesthood. Also, since Eleazar is a type of Christ in resurrection, there is connected with this the abundant blessing of the Spirit of God, as is symbolized in Jotbathah (v.7), meaning "a well with much water," showing that God answered Moses' prayer beyond all that Moses asked or thought.
Connected with this, though it had actually occurred long before, was the separation of the tribe of Levi to bear the ark of the covenant and to minister before the Lord, having no inheritance with the other tribes (vs.8-9). This is recorded in Numbers 8:9-26 at the beginning of the wilderness history, but Moses speaks of it here to connect Levitical service with the priesthood of Eleazar, the type of Christ in resurrection. For us today, the Levitical service in which every believer is to engage, is directly connected with Christ as the High Priest in resurrection, the Source of all direction and all power for such service.
As on the first occasion of the giving of the law, so on the second occasion, Moses remained in the mountain forty days and forty nights, and his intercession for Israel availed to avert God's judgment (v.10). Rather than destroying Israel, God gave Moses orders to proceed on the journey to the land of Canaan (v.11).
WHAT GOD REQUIRED OF ISRAEL
(vs.12-22)
How perfectly right it was of God to require of Israel to fear Him, to walk in all His ways, to love Him, to serve Him with all their heart and all their soul, to keep His commandments and His statutes (vs.12-13). Yet, in considering carefully each of these things, could Israel possibly be confident of obeying them? In fact, from the very outset, God's legal requirements as regards Israel were doomed to fail, for people will never do what is required of them. Thus law requires, but the grace of God provides.
Moses proceeds to show how the Lord had perfect title to Israel's obedience, for heaven and earth belong to God (v.14). Yet more, God had shown true delight in the fathers of Israel, Abraham, Isaac and Jacob, choosing them and their descendants above all other nations (v.15).
Therefore he tells them to circumcise the foreskin of their heart, that is, cut off the selfish, fleshly desires of their heart; and "be stiff-necked no longer" (v.16). Being stiff-necked refers to the stubbornness of wanting our own way. But would Israel be corrected by being told this? Sadly, no! Only the New Testament shows the way of proper correction.
"For the Lord your God is a God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality nor takes a bribe" (v.17). How important that we, as well as Israel, should meditate well on these arresting statements. Whatever people may call "gods," all of these are totally subservient to the one living God, or whoever may be "lords," having authority in some small realm, they are themselves under the supreme authority in some small realm, they are themselves under the supreme authority of the one Lord of the universe. A similar expression to this is used of the Lord Jesus in Revelation 19:16, "King of kings and Lord of lords."
This great God of Israel who shows no partiality nor takes a bribe, is shown rather to administer justice for the fatherless and widow and shows love toward strangers (v.18). How totally in contrast to this are the great majority of rulers in the world today! Law courts too frequently show sad disregard for justice. The poor will commonly suffer gross injustice while the wealthy use their money to pervert judicial action in their own favor. Believers may well be deeply thankful for a God who is perfectly just and faithful.
Because God loves strangers as well as Israel, then Israel is told to love the stranger, for they were at one time strangers in the land of Egypt (v.19). They should therefore understand the feelings of a stranger. Showing kindness to strangers would be consistent with their fearing the Lord and serving Him, as well as taking oaths in His name (v.20). Taking oaths was consistent with their being under law, but the Lord Jesus changed this in saying, "But I say to you, do not swear at all, neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. No shall you swear by your head, because you cannot make one hair white or black" (Mt.5:34-36).
The Lord God was to be their object because of who He is and what He has done (v.21), which included His multiplying Israel from 70 persons to well over 2,000,000. this was in fact far more than the number of stars they could see in the heavens.
SOWING AND REAPING
(vs.1-32)
This chapter emphasizes the results of obedience in contrast to the consequences of disobedience. It begins with the commandment to love the Lord their God, which of course is the motivating power for keeping God's statutes (v.1). Yet, though told many times to love the Lord, Israel did not respond to this. For love cannot be legislated, as Israel learned by experience. It must be spontaneous and voluntary. The New Testament makes this clear, "We love Him because He first loved us" (I John
Moses spoke to those who had seen the many manifestations of God's power and grace to Israel (v.2). These were under 20 years of age when they saw these things, and should certainly have well remembered all the signs God wrought in Egypt, His bringing Israel safely through the Red Sea and destroying the Egyptians in the waters, then of all He had done in the wilderness, including the judgment of Dathan and Abiram in being swallowed up by the earth opening (vs.3-7). They themselves (not a previous generation) had witnessed all this.
With all this in mind Israel should be stirred to keep every commandment God gave them. Such obedience would make them strong to possess all their inheritance (v.8). Also this would cause them to prolong their days in the land, "a land flowing with milk and honey" (v.9). Milk speaks of the Word of God (1 Peter 2:2), while honey symbolizes the ministry of the Word of God (Song.4:11), that is, the sweetness believers have gathered from the Word and minister to others.
For the land of their inheritance was not like Egypt, which depended on men's methods of irrigation, watered by "foot," but a land of hills and valleys, dependent on rain from heaven (vs.10-11). This pictures the spiritual inheritance of Christians today, blessed with all spiritual blessings in heavenly place in Christ, in contrast to the earthly, material blessings of the people of the world. Thus, we are dependent, not on our surrounding circumstances, but on the blessing of God from heaven. So, Israel's land was the object of God's care all year through (v.12).
On condition of Israel's earnest obedience to God's commands, God would give rain to the land in its season, the early and the latter rain, which would be neither too little or too much for their crops of grain, wine and oil. Their livestock would be sustained by sufficient grass in their fields (vs.13-15).
Verse 16 again warns Israel against being deceived in turning to serve and worship other gods, which would arouse the anger of the Lord, so that He might withhold the rain and cause famine in the land, with its resulting decimation of the people (v.17).
Therefore God's words should be laid up in the hearts of Israelites, bound as a sign on their hands and placed as frontlets before their eyes (v.18). Being in their hearts would imply being the motivating power, while bound on their hand speaks of the control of their actions. As frontlets before their eyes indicates that their eyes were to be kept centered on the truth of God rather than looking in other directions for help or guidance. Israel did not respond to the significance of these things, but such things are written for us today, that we should realize the spiritual blessing of having the truth always delighting our hearts.
The laws given to Israel were to be taught to their children. They were not to be used merely in public gatherings, but applied daily, to be spoken of anywhere and at all times. They were even to write them on their doorposts and on their gates (v.20). Thus it was a matter of being constantly reminded. We today have more vital things than these to keep in remembrance, all the marvelous truths concerning the Lord Jesus, His incarnation, His life on earth, His sacrifice of Calvary, His resurrection, His ascension, His present High Priesthood at God's right hand for us, His promised coming again, His subduing all creation under His feet, His reign of 1000 years, His Great White Throne judgment and His eternal glory with its infinite blessing for all believers. But the knowledge and enjoyment of Christ in all these things will have wonderful effect in keeping us diligently following Him more fully than Israel could have done.
Obedience would multiply the days of the Israelites and their children in the land, "like the days of the heavens above the earth" (v.21). Thus their hearts would be lifted up in calm, lovely dignity above the level of the their circumstances, to realize their blessings really came from heaven. Today our blessings not only come from heaven; they are secured for us in heaven in the person of the risen Lord of glory.
Again, on condition of obedience, Israel is told that the Lord will drive out the nations of Canaan before them, though they were greater and mightier than Israel (v.23). Wherever their feet trod would become theirs. The bounds mentioned are from the Euphrates River westward to the Mediterranean Sea (v.24). This has never yet been fully possessed by Israel, but will be in the Millennium. God's power was such that no man could stand against Israel (v.25), though Israel failed to take advantage of this power.
In verse 26 Moses speaks of setting before Israel a blessing and a curse. Which would Israel reap? This depended on what they sowed. If obedient they would reap the blessing (v.27); if disobedient, then the curse (v.28). Two mountains in the land were to symbolize these, the blessing put on Mount Gerazim and the curse on Mount Ebal (v.29). This was carried out by Joshua soon after Israel entered the land (Josh.8:33-34).
ONE CENTER OF WORSHIP
(vs.1-28)
To prepare for proper worship in the land, Israel must utterly destroy those in which the nations before them served their idols. This was commonly done in high places, in mountains and hills and in lovely wooded areas (v.2-3), just as many people today tell us they need no gathering of saints to the name of the Lord Jesus in order to worship, but feel closer to God when they are outside enjoying the beauties of nature. But this kind of worship was to be totally destroyed by Israel, by breaking down their pillars, burning their wooden images and cutting down their carved images. No vestige of these things was to be left, for Israel was not to adopt any such thing as part of their worship (v.4).
They had no choice even as regards where they were to worship. Rather, God had decided this matter and Israel was to seek only the place God had chosen (v.5). When they entered the land, God would leave no doubt as to where that center of worship was. Their worship in that place would require "burnt offerings, your sacrifices of your tithes, freewill offerings, and the firstborn of your herds and flocks." Notice that all of these things speak of Christ in some way, and emphatically Christ crucified. This must always be the prominent theme of worship. Worshiping the beauties of nature is an insult to God, for nature is under God's curse because of sin. Worshiping Christian worshiping the One who has borne the curse of our guilt on Calvary.
On such a basis too they were privileged to eat before the Lord and rejoice in the blessing the Lord had given them (v.2). The Lord expects this spirit of thankfulness and rejoicing before Him when people have been blessed, rather than an attitude of each person independently doing what is right in his own eyes (v.8). This too frequently happens when people are prosperous. If they have difficulties and hardship, usually people are drawn more together, to help one another.
Israel was yet traveling when Moses spoke, but when the Lord would settle them in the land beyond Jordan, then He would designate the place where His name would abide (vs.9-l1). To that place they were to bring their burnt offerings, sacrifices, tithes, heave offerings and all choice offerings, and all choice offerings, and in that center they were to rejoice before the Lord, together with their families, their servants and the Levite who resided in the area, since the Levites did not have a distinct inheritance (v.12). For us today, Christ and Him crucified is the Center of our worship, not a geographical location, but a living Person.
Only God's choice was to be allowed as a place of worship for Israel (v.13). We know from later history that Jerusalem was that center, its name meaning "the foundation of peace." In the New Testament the center for the Church of God is not a physical location, but Christ in resurrection is the Center, as He Himself declares, "For where two or three are gathered together in My name, I am there in the midst of them"
(Mt.18:20). Thus, it is opposing Scripture to be gathered to a denominational name or to gather to a certain doctrine or doctrines. God has chosen His Son to be the only allowable Center. May we deeply value this and show our appreciation in gathering to Him alone, apart from the party names or party doctrines so popular today.
However, when animals were not offered as sacrifices, it was permissible for Israel to slaughter these at their homes and eat the meat. In this case even those who were unclean could eat (v.15). Thus the Lord Jesus received sinners and eat with them (Lk.15:2). But He ate the Passover only with His disciples (Lk.22:14). Scripture does not forbid a believer to eat a common meal with an unbeliever (1 Cor.10:27), but it does forbid any yoke with an unbeliever (1 Cor.6:14). But in any case, the blood of the animal was never to be eaten (v.16).
Verse 17 insists that none of those things that were offered to God were to be eaten "within your gates," that is, in their home circumstances: they were to be given a marked distinction and eaten only in the place the Lord would choose. Thus their worship was to be totally sanctified from their ordinary home life, and their entire family and servants were included in this, when they could rejoice exclusively before the Lord (v.18).
Neither must they forsake the Levite, for Levites were servants to the priests and had no specified inheritance because they were God's servants to care for the spiritual needs of the people (v.19).
Verses 20-22 reiterate the permission of God for Israel to eat meat in their homes, so long as the animal was not offered as a sacrifice to God, but with the restriction added as to eating no blood (vs.23-25). The repetition of such things was necessary in order that Israel might take to heart the truth of the Word of God.
The holy things, all that were to be offered to God, were to be taken to God's center of worship. There they were to be offered to God, with the blood of the animals poured out on the altar, while the offerers were permitted to eat the meat (v.27). These were peace offerings of which they were allowed to eat after God was given His portion, the fat, the entrails and kidneys (Lev.3:3-5); and the high priest and his sons also being given the breast and the thigh (Lev.7:31-32).
This section is ended by another pressing insistence from God that Israel should obey what He commands, that they and their children might reap favorable benefits from this (v.28).
WARNINGS AGAINST FALSE WORSHIP
(vs.29-32)
In view of Israel's being planted in their land by God's dispossessing their enemies, Moses strongly warns them of the danger of Satan's temptation to snare Israel into adopting and following the false gods of the land (vs.29-30). Israel might foolishly think that their enemies had prospered because of their particular worship, just as today some Christians think the ungodly prosper because of their attractive forms of professed worship and adopt such forms that are actually idolatrous.
People may think this only another way of really serving God (v.31), as though Confucianism, Buddhism, Mohammedanism, Shintoism, Mormonism, Christian Science, etc. are only alternative styles of worshiping the same God. but all of these are absolutely false and opposed to the worship of God as revealed in His beloved Son Jesus Christ. Such religions can sink into such a low state that people dare to even burn their children in the fire as sacrifices to their gods. Though some of these do not go that far literally today, yet by teaching unholy doctrines to their children, they are virtually sacrificing them to the flames of hell!
The only real protection we have from such evil is in obedience to the Word of God (v.32). How vital it is that we should take to heart the words of this verse: "Whatever I command you, be careful to observe it: you shall not add to it nor take away from it." This verse is found in the history of Scripture. In that history there is no slightest error. It provides all that is necessary for us to know as regards what is past, and nothing must be taken from it. Another similar warning is found in the poetry of Scripture (Prov.30:5-6); and another in the prophecy of Scripture (Rev.22:18-19). Whether in its history, poetry or prophecy, the Word of God is absolute and full in its truth. We must not dare to add to it nor subtract from it, but treat it with utmost reverence.
JUDGMENT OF FALSE PROPHETS
(vs.1-11)
Just as Paul warned the Ephesian elders that "savage wolves" would enter in among New Testament believers, and men from among themselves would teach perverted things to draw away disciples after them (Acts 20:29-30), so Moses warned Israel here of what might happen among them, and did happen. A prophet or dreamer of dreams might arise, prognosticating something about to happen and using this to back up his leading others to serve idols. The thing that he prophesied might come to pass. In this case, some would be inclined to think the prophet must be right. But actually, the fact of his prophecy being correct proved something far different. Israel was not to listen to his words (v.3), but rather firmly hold fast to the truth of God and walked in His ways (v.4).
More than that, such a prophet was to be put to death (v.5). His accurate prophecy only proved that he was influenced by satanic power. God was by this means proving Israel, as to whether they would put His word above the word of the most persuasive false prophets. Only by the death of the false prophet could the evil be put away from Israel's midst.
Even if the closest relative, brother, son, daughter, wife or any friend were to secretly entice one to serve other gods, whether gods previously unknown or the gods of the nations of the land of Canaan, however near or far, the seducer was not only to be refused a hearing, but was to die without mercy, and that by the hand of the relative or friend he had tried to lead away (vs.6-9). At least these witnesses must be first called upon to take part in this judgment (v.9).
Such swift judgment as this would awaken Israel to "hear and fear," to prevent any recurrence of such wickedness (v.11). Such false worship is just as abominable to God now as it was in Israel, though today is the day of grace, when God delays His judgment in desire that people will judge themselves and be saved. Yet such wickedness persisted in will eventually reap a harvest of more dreadful judgment than has ever yet been known.
CORRUPTION INVADING A CITY
(vs.12-18)
It might occur in Israel that a report would reach the ears of anyone to the effect that a city has been influenced by corrupt men to adopt the practice of worshiping false gods (vs.12-13). Then those who hear the report become responsible to check on its accuracy. They must not judge unrighteously, nor on the basis of what they first hear, but must "inquire, search out, and ask diligently" (v.14). Only when the fact was established without question that such idol worship was practiced, then the city must be attacked with the edge of the sword, with everything in it devoted to destruction, not a thing taken even as plunder (vs.15-16).
Only when the evil was judged totally in this way would the fierce anger of the Lord be abated, so that Israel would again be favored with His compassionate mercy, because in this case they had listened to the voice of the Lord to keep His commandments. Similarly, if in the Church of God evil doctrine or wicked moral practice raises its head, when there is found doubt of the evil, then it must be fully judged. If it is found only in an individual, that person must be put away from fellowship. If such evil is protected by any gathering, that gathering must be excommunicated. This is solemn work, but it is the only way to avoid the more serious displeasure of God.
THE VAIN SHOW OF MOURNING
(vs.1-2)
The dignity of Israel's outward relationship to God as sons required them to act with proper dignity. The ungodly nations practiced such things as cutting themselves and shaving the front of their head to show how they respected people who had died. This was vain hypocrisy, a show of religiousness intended to draw attention to themselves. The Lord Jesus reproved even the loud weeping and wailing of people around the house of Jairus at his daughter's death (Mk.5:38-39). Cutting oneself, shaving the hair, weeping and wailing, can do nothing for the person who has died. In fact, if it is a believer who has died, this is really cause for quiet thankfulness that he or she is with the Lord. If an unbeliever, it is too late then to be of any help, though hearts should be subdued before God. It is perfectly right that one should weep in feeling the loss of a loved one, as the Lord Jesus wept in sympathy with Mary and Martha (Jn.11:32-35), but to put on an outward show is repulsive.
Israel ought to specially regard this instruction for they were a holy people, chosen by God, a special treasure above all other people (v.2). The Church of God today has a higher dignity than this, for she is invested with heavenly blessings, her inheritance being in heaven (Eph.1:3).
CLEAN MEATS CONTRASTED TO UNCLEAN
(vs.3-21)
Leviticus 11 has before laid down laws concerning this subject, and these verses reinforce them. A number of animals are listed as being clean and therefore fit for meat for Israel (vs.4-5). These included animals that had cloven hooves and also chewed the cud. Any animal that lacked one of these were not fit for Israel's consumption (v.6). A list of some of these is found in verses 7 and 8.
As to water creatures, all having fins and scales were permitted for food: if not, they were not to be eaten (vs.9-19) No particular feature is mentioned as to birds, however, that were to be refused. Yet those that are mentioned are those that feed on carrion (vs.12-19). In all of these things there is vital spiritual significance. For though under grace there is no longer any restriction as to eating these creatures (1 Tim.4:4-5), yet if we feed on what is spiritually unclean, we shall be badly affected by it. The believer has so much excellent spiritual food that he should fully avoid what is harmful. How well it is that we take to heart the Lord's words, "As the living Father sent Me, and I live because of the Father, so he who feed on Me will live because of Me" (Jn.6:57). Can we dare to make room for a diet that is contrary to this pure and living food?
Clean animals chewed the cud, speaking of the character of meditation, which is vital to every believer. Having cloven hooves speaks of a balanced walk, which preserves from being trapped in mud and enables a more sure-footed walk in rocky paces. We need this in a world of adversity. As to water creatures, fins propel the fish through the waters, a contrast to the inert settling down that unbelievers prefer. Scales are a protection also which we need from the elements of the world. The unclean birds teach us that we are not to accept that which feeds on corruption.
Israel was not to eat anything that died of itself. Yet they were allowed to give it to an alien or sell it to a foreigner, for these were not under the same laws as Israel, and could decide for themselves what they would eat. There is no indication that such things would be harmful physically. Of course one should be cautious in case of animal died of poisoning.
An interesting note is added here that a young goat was not to be boiled in its mother's milk, for the milk is intended as nourishment, just as the Word of God is intended to nourish young believers (1 Pet.2:2), not to boil them! We should be careful how we use the Scriptures, for young believers need the nourishment and encouragement of God's Word. If we use the Word against them in a harsh, critical way, this is like boiling a kid in its mother's milk.
TITHING
(vs.22-29)
We read of Abram tithing all the spoils of his victory in battle, giving this to Melchizedek, a priest of the Most High God (Gen.14:18-20). This tithe was totally voluntary, not because of any law. Jacob promised to give a tithe (one tenth) of all that the Lord would give him (Gen.28:22), but there is no record in Scripture of his every paying it.
But the law in Israel required everyone to tithe all the increase of whatever kind, whether grain, wine or oil, or the firstborn of their flocks and herds. In Numbers 18:21 we read of all the tithes in Israel being given to the Levites for their support, and of the Levites being required to give a tithe of the tithes to the Lord (v.26). Yet it seems here in Deuteronomy 14 that the people were allowed to eat of their tithes "before the Lord your God," sharing those tithes with the Levites (vs.27-29).
If they lived a long distance from Jerusalem, they were allowed to sell the tenth of their produce for money and bring that money to Jerusalem, where they would spend it for whatever food they desired to eat "before the Lord" (vs.24:26). For the Lord desired them to rejoice before Him rather than to consume their produce with selfish greed, apart from God's presence.
However, their providing for the Levites was to be every third year, when they were to store up the tenth of their produce. The Levites were entitled to this, along with strangers, fatherless and widows who might be with them. When comparing this with Numbers 18:21-24, we may not clearly see the exact way in which all this was done, but Numbers 18:24 speaks of the tithes the children of Israel "offered as a heave offering to the Lord" as being given to the Levites. This may explain why there seems to be a contradiction in these accounts. For we know God never contradicts Himself.
In the New Testament, rather than being commanded to give tithes, believers are encouraged to give only as they may purpose in their hearts, in appreciation of the pure grace of God. How good to be reminded that "God loves a cheerful give" (2 Cor.9:7).
SEVENTH YEAR RELEASE OF DEBTS
(vs.1-6)
Out of compassion for the poor God required creditors to release debtors from their debts at the end of seven years. This surely reminds us of the grace of God in forgiving our great debt of sin by means of the sacrifice of His beloved Son. This was evidently a general year of release, not a release of any particular debt after seven years (v.9). some people might take advantage of this to borrow money just before the time of release, but notice verse 9. Certainly one should not borrow money unless he is in need, and then he ought to be concerned to pay off his debts as soon as he can. The release however did not apply to foreigners who borrowed from Israelites (v.3).
The Lord would greatly bless Israel in the land to the point that there would be no poor among them. If this were the case, and in spite of this debts were incurred, verses 3 and 4 indicate that the release would not apply because the debt was not on account of poverty.
God's blessing in this way however would be dependent on Israel's carefully obeying the Lord, observing all His commandments (v.5). So that this was a conditional promise. Israel failed to keep the conditions, and poverty was not abolished, so that the Lord Jesus told His disciples, "The poor you have with you always" (Jn.12:8). This will change only after the Lord's judgment and His establishing Israel in the future blessings of the millennium.
God would allow Israel to lend to many nations, but told them not to borrow from the nations. Israel is certainly not blessed in this way now, for she is anxious to borrow huge sums from the United States, whose national debt is already so great that it appears impossible for her to ever pay it off. Though Israel was to rule over many nations, and will yet do so in the millennium (v.6), yet because of her disobedience to God, the situation has been the reverse; many nations have ruled over her, and she has suffered tragic debasement over centuries past.
CONSIDERATION OF THE POOR
(vs.7-11)
For whatever reason one might be poor, the Lord did not excuse Israel from the responsibility of helping with material support. Some have dared to say that if one is poor it is his own fault, but whether we think this way or not, it is our fault if we fail to give him help. This was true in Israel, and it is fully true in our dispensation of grace. The apostles were united in their urging this liberality (Gal.2:10), and Paul devotes two chapters to this important matter (2 Cor.8 and 9).
So, in verse 8 Israelites are told to "open your hand wide," without the least grudging, to willingly lend a poor person whatever he needs. This was under law, and the person was responsible to pay it back if he was able, though the debt would be released in the seventh year. In the New Testament believers are encouraged to give, not merely to lend, for if we give as to the Lord, the Lord will take full account, as is seen even in Proverbs 19:17: "He who has pity on the poor lends to the Lord, and He will pay him back what he has given." Therefore, how good it is to gladly give with no strings attached. Faith can surely depend simply on the Lord.
If there were a case of genuine need, even though the year of release was near, this could not be an excuse for refusing help at the time (v.9), though it was then almost certain that the debt would never be repaid. But God always repays faith. Therefore, they should willingly give with a full heart, expecting nothing in faith. Therefore, they should willingly give with a full heart, expecting nothing in return, for when this is our attitude, God will always reward it in the most appropriate way.
The exception seen in verse 4, in case there were no poor in the land, is seen to be an impossibility in verse 11, which tells us, "the poor will never cease from the land," for the poor would cease only if Israel obeyed the law, which God knew they would not. Therefore, they should be willingly generous toward the poor.
THE LAW AS TO BONDSERVANTS
(vs.12-18)
It might be that a Hebrew became so poor as to sell himself as a slave to his countryman. If so, after six years of service his master was required to set him free (v.12). Yet more than this, he was to supply his slave liberally with produce that would enable him to live in some comfort (vs.13-14). This was a remarkable provision made by God, so that no one would be so reduced as to become homeless, as many are today in the U.S.A. So long as one was willing to work, he would thus find means of support.
The responsibility to care for slaves in this way was impressed on Israel with the reminder that Israel had been in slavery in Egypt and that the Lord had redeemed them from such bondage. Let them have the same attitude toward slaves as the Lord had shown toward them.
It might be that a slave had such respect for his master that he did not want to go free, but preferred to remain a slave to his master (v.16). If so, the master was told to thrust an awl through the servants ear into the door in token of a total committal to the service of his master (v.17), for his ear was now committed to hearing only the instruction of his master, while the door speaks of his master's glad reception of such service.
This is all beautifully of the perfect Servant, the Lord Jesus Christ, who, because of love for His Master, God the Father, His love for the Church, and for every individual believer, has pledged Himself to a life of service forever. The pierced ear reminds us of His willing sacrifice of Calvary by which He has committed Himself to such willing service. As regards freeing a servant at the seventh year, Israel is told it must not seem hard to them to do so, for the slave had been worth double the value of a hired servant (v.18). Besides, the Lord would reward the willingness of a master in letting the servant go free.
AS TO FIRSTBORN MALE ANIMALS
(vs.19-23)
Israel also was required to observe God's rights as Creator in regard to the flocks and herds each individual might own. The firstborn males were to be set apart for the Lord. They were not to use the animal to work for them, nor were they even to shear the firstborn sheep (v.19). The Lord did not take these from them, but required that they bring them to the place of His choice (Jerusalem) and there eat them as before the Lord. These were peace offerings, offered to the Lord, with the Lord having a share, the priest also have his share, but the reminder eaten by the offerer and his household (v.20).
An exception was made in the case of an animal having any defect, for in this case it could not be offered to God (v.21), for the offering is typical of Christ in whom there is no spot or blemish. An animal with a blemish might be eaten at home, however (v.22). But again the eating of blood is expressly forbidden (v.23).
INSTRUCTIONS AS TO THE PASSOVER
(vs.1-8)
The Passover, held in the first month of the year, was to celebrate Israel's deliverance from Egypt (v.1), but more importantly, to look forward to the death of the Lord Jesus -- "Christ our Passover.... sacrificed for us" (1 Cor.5:7). Of course, Israel did not understand that spiritual significance, but God did. The first Passover was held in Egypt (Ex.12), the second in the wilderness (Num.9:5), the third in the plains of Jericho (Josh.5:10) as Israel entered the land. But the Lord commanded that when they were established in the land the Passover was to be observed only "in the place where the Lord chooses to put His name" (v.1). That center is Jerusalem.
The gathering center today for the Church of God is the person of the Lord Jesus, who tells us, "Where two or three are gathered together in My name, I am there in the midst of them" (Mt.18:20). God allows no other center such as all the divisions of Christendom have conceived.
The Passover feast was to continue for seven days, during which no leavened bread was to be eaten, for leaven speaks of sin which has been totally judged in the cross. This seven day observance was intended to keep Israel reminded all their life of the day of their deliverance from Egypt (v.3), just as the Lord's supper is a reminder of the Lord's death by which He has delivered believers from their former bondage to sin.
Leaven was not to be found in Israel all those seven days, and none of the meat of the Passover lamb was to remain overnight (v.4). Exodus 12:10 had commanded that anything left was to be burned, that is, it went up in fire to the Lord; for God can appreciate everything about Christ, if we cannot.
Again verses 5 and 6 insist that the Passover was to be sacrificed only in the place of God's choice, the time for it being in the evening, and the method of cooking, roasting (v.7). On the seventh day of the feast a solemn assembly was to take place, with no work done.
THE FEAST OF WEEKS
(vs.9-12)
The feast of firstfruits is not mentioned here, as it is in Leviticus 23:9-14. This feast closely followed the Passover, when the sheaf of firstfruits was waved before the Lord. From that time seven weeks were to be counted, so that the fiftieth day would be the feast of weeks, or Pentecost. On this day a freewill offering was to be presented to the Lord in the place that He would choose, Jerusalem, so that this would require another journey for the purpose of rejoicing before the Lord, in which they were to include all their family and household servants, as well as any Levite living there, and "the stranger, the fatherless and the widows" among them (v.11). We shall see in verse 16, however, that it was only all the males who were required to be at Jerusalem on these three occasions, not their families.
THE FEAST OF TABERNACLES
(vs.13-17)
The feast of Trumpets and the Great Day of Atonement, spoken of in Leviticus 23:23-32, are passed over here, and the Feast of Tabernacles is emphasized. This was on the fifteenth day of the seventh month, including seven days following (Lev.23:34), after the harvest had been gathered in. Again this was to be a time of rejoicing for each family, their servants, the Levites and the needy who were connected with them in any way (v.14). The Feast of Tabernacles is typical of the great blessing of the millennial day when Israel will have cause to remember the great goodness of God toward them in restoring them after centuries of self-will and rebellion.
The reason that only the above three feasts are included here is seen in verse 16. At the time of these three feasts all the males in Israel were required to appear in Jerusalem before God. Nor were they to appear before the Lord empty-handed, but to bring what they were able to offer before Him (v.17). This was before ordered in Exodus 23:14-19, and tells that believers today should have real concern about appearing at Bible conferences whenever it is possible, with a desire to give to the Lord what is becoming and right.
RIGHTEOUS GOVERNMENT
(vs.18-17:13)
In the land Israel was to appoint judges and officers who would judge the people righteously (v.18). They are warned solemnly against any perversion of justice, including partiality for one against another, and against taking any bribe (v.19). Such things are so common in the world that Israel must be sternly warned against this. In the New Testament Timothy is given a serious charge by Paul, "I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality" (1 Tim.5:21). Among believers such an admonition should hardly be necessary, but it is.
Israel was to follow what is altogether just, for this would have a direct bearing on their practical inheritance of the land (v.20). Also the nations planted groves as places of idol worship. Israel is told not to plant a tree as an image in proximity to an altar built for the worship of the Lord. They were allowed to build either a stone or earthen altar (Ex.20:24-25), but no suggestion of idolatry was to be allowed. "A sacred pillar" might be considered as a reminder of spiritual things, but the Lord hates this. If His Word is not a sufficient reminder, then we are in a bad spiritual state which will not be helped by material objects. Let us greatly value the Word of God and refuse to add to it.
RIGHTEOUS GOVERNMENT
(This Continues the subject of)
(chap.16:13 to 17:11)
This continues the subject of righteous government. The guilt of offering a blemished sacrifice to the Lord must incur severe judgment (vs.1-2) for transgressing God's covenant, as was true in the case of any who worship other gods, whether the sun or moon or the stars which may seem to men on such a high level that worshiping them would be permissible.
If a report came of any such abuses, then Israel was to inquire diligently to be absolutely certain that the report was true (v.4). When this was established without question, then the offender, whether man or woman, must be brought to the gates and stoned to death (v.5). In the present day idolatry is no less abhorrent to God, but in grace He is delaying His judgment until the future. Yet any such guilt on the part of one who professes to be a Christian requires us to firmly refuse him any fellowship (2 Cor.6:14-18; 2 Tim.2:16-21).
However, the testimony of one witness would not be sufficient to pass a death sentence: there must be two or three witnesses (v.6). Also the witness would be required to be first in putting the offender to death (v.7). This would make people slow to witness if they were not persuaded fully of the guilt of the accused.
There may also be cases that were too involved to enable a prompt decision, cases too hard to discern. At the end of the dispensation of grace we are warned that the times would be difficult (2 Tim.3:1). "Perilous times" (KJV) is rightly rendered "difficult times," implying hard to bear with and hard to deal with. If such a case arose in Israel, the matter was to be taken to God's center, Jerusalem (v.8) and submitted to the priests, Levites and to the judges in authority at the time, and their judgment of the case was to be final and binding (vs.10-11). In the Church of God today there is no such earthly center of human authority, but Christ is the Center, and His own presence alone will settle such things. We need concerted, united dependence upon Himself, for He is the one Judge we may depend on. The priests would answer today to those believers who act in genuine priestly capacity in intercession for the saints of God. In communion with the Lord (the Judge) they may then communicate His answer to the people. This will always be properly guarded by consulting and obeying the Word of God.
One might act presumptuously, asserting his own will as being superior to the decision of the judges, and such a person must be put to death. Sadly, there are many today who have this proud, self-assertive attitude which can work havoc among the saints of God. Though we cannot put them to death, we can and should publicly rebuke them (1 Tim.5:20), that others also may fear, as Israel would fear in the death sentence passed on one of them. If the rebuke is not effective in restraining this haughty attitude, it may become necessary to refuse the offender all practical fellowship (Mt.18:17).
A KING MUST BE SUBJECT
(vs.14-20)
Though God knew that Israel would only aggravate their difficulties rather than solve them through having a king, yet He knew too that they were so self-willed that they would eventually demand a king "like all the nations" (v.14). Thus, God would allow them their way, just as He often allows us our way in order that we may learn the end results of our folly.
Yet God would not allow them to choose their own king, but rather accept one whom God chose (v.15). Government "for the people, of the people and by the people" was never God's way. Nor was Israel to have a king from any foreign nation. In spite of this the Herod who ruled at the time of the Lord Jesus was an Edomite. Yet believers today are to submit to whatever government God sees fit to allow, to thank God for those in authority and to pray for them (1 Tim.2:1-2). We are like those who are ambassadors in a foreign country (2 Cor.5:20), not interfering in their politics, but subject to their authority. "For our citizenship is in heaven, from which also we eagerly wait for the Savior, the Lord Jesus Christ" (Phil.3:20).
But a warning is given to any king who might arise: he was not to multiply horses nor send his people to bring horses from Egypt (v.16). Of course war horses were considered necessary for the protection of the kingdom. Could faith not depend on God for such protection rather than on horses? See Psalm 33:17; Hosea 14:3. In spite of this warning, Solomon, wealthy king as he was, "had horses imported from Egypt." as well as chariots (1 Ki.10:28-29), So that it is reported he had 40,000 stalls of horses (1 Ki.4:26). These did not protect the kingdom from division soon after the death of Solomon (1 Ki.12). Depending on these things is not depending on God.
Nor was a king to "multiply wives for himself" (v.17), for this would turn away his heart from the Lord. In this also Solomon grossly disobeyed God, having 700 wives as well as 300 concubines, and "his wives turned his heart after other gods" (1 Ki.11:4). Not only did this Scripture (Deut.17) warn him, but he reports himself that his mother warned him, "Do not give your strength to women, nor your ways to that which destroys kings" (Prov.31:1-3). His great wisdom did not preserve him from sin.
Also a king was not to "greatly multiply silver and gold for himself" (v.17). The Lord promised Solomon that He would give him "riches and wealth and honor" (2 Chron.1:12), but this was not sufficient for Solomon, just as other wealthy men grasp after more and more. For Solomon fitted merchant ships to greatly increase his wealth (1 Ki.10:22-23), and he laid heavy taxes on the people (1 Ki.12:3-4;11). In fact, Solomon's mother had also urged him to show kindness to the poor (Prov.31:8-9) but Solomon showed the opposite. Sad comment on the influences of prominence, wealth and wisdom!
Whether Solomon obeyed verse 18 and 19 may be a question, but it would seem that if he had written a copy of the law and had read it every day of his life, this might have preserved him from the sad failure and disobedience that caused him such grief in his later years. For the reading of God's Word would have such effect that it might keep him from having his heart lifted above his brethren (v.20), for the pride that comes from prominence can work severe havoc with a king, as it sadly did with Solomon. In all of this we are taught that if one is to rule rightly, he must first learn to be fully subject to the rule of the Lord.
In beautiful contrast to Solomon, the Lord Jesus, in all His life on earth, has shown perfect subjection to God. Though He is God's appointed King, yet in all His wondrous life of sorrow and love, He took no place of prominence, but displayed rather a perfect spirit of subjection as a Servant, not taking authority, but obeying the authority of God. This lowly subjection has qualified Him to eventually take the throne as King of kings and Lord of lords. What confidence too believers can have in Him, having seen Him tested in His lowly life of sorrow and obedience. He is the only One worthy to be given the place of supreme honor and dignity, for He has proven Himself in humiliation.
PRIESTS AND LEVITES: THEIR DUE
(vs.1-8)
The proper support of the priests and Levites is again insisted on. Since they were given no inheritance in the land, and were separated to care for the interests of God among the people, then they were entitled to eat of the offerings that Israel made to the Lord (vs.1-2). this portion of the offerings consisted of the shoulders, the cheeks and the stomach of a bull or sheep. This was not from the burn offerings, which were all offered to the Lord in fire, except for the skin (Lev.1:6-13; 7:8). But the priest had his part of the peace offering and of the sin offering, if the blood of the sin offering was not brought into the holy place (Lev.7:14-15; Lev.6:26).
The firstfruits of their grain, wine and oil and the first of the fleece of sheep were to be given to the Levites also (v.4). Since they were to represent God's authority, then these things were primarily given to God, as is true today in ministering to God's servants.
It is insisted that the Lord had chosen Levi to stand to minister in the name of the Lord, and this was passed on from father to son (v.5). such succession for servants is not the case in the Church of God today, but rather each servant now has a distinct call from God, apart altogether from natural relationship. See Galatians 1:1 and 2 Timothy 2:2.
Levites were scattered among the tribes, but if a Levite desired with a longing heart to serve the Lord in the place of God's choice (Jerusalem), he was to be welcomed there among other Levites (v.7), and share equally with them in the offerings brought to the Lord.
WARNINGS AS TO WICKED PRACTICES IN THE LAND
(vs.9-14)
In the land of Canaan the evil of the nations had risen to an intolerable level: their iniquity was full: therefore God was judging them before Israel. So God warns Israel against adopting any of the evil practices that caused His judgment. These included making sons or daughters pass through the fire (v.10), a thing the nations considered a religious ceremony (Deut.12:31), sacrificing their children to idols. To quote from Fausset's Encyclopedia (p.485), "Kimshi represents Moloch as a hollow brass human-like body with ox's head, and hands stretched forth to receive. When it was thoroughly heated the priests put the babe into its hand whilst drums were beat to drown the infant cries, lest the parents should relent." Is seems hard to understand how such wickedness could be justified by religious zeal, yet such is the seduction of satanic power.
Practicing witchcraft or soothsaying was also firmly forbidden, as well as the claim of interpreting omens, that is, anything that appeared to be unusual, to which superstition might attach some hidden meaning. One who pretended to have discernment to interpret such things was the victim of satanic deceit. Sorcery, also forbidden, is the practice of delving into spiritism by the use of drugs.
Verse 11 adds to this the evil of conjuring spells, that is, hypnotism, and also the wickedness of one acting as a medium, which means one who is a go-between, bringing messages from an evil spirit to another person. A spiritist is similar, that is, one having contract with evil spirits. One who calls up the dead is one who claims to actually bring a dead person in contact with a living person. This is deception, for it is actually a familiar spirit who impersonates the dead person. The witch of Endor was asked by King Saul to bring up Samuel (1 Sam.28:11), but when the woman saw Samuel she was terrified (v.12), for she was accustomed to the deceit of a familiar spirit. But God intervened in this one case to make a striking exception.
All those engaged in such contracts with evil spirits were "an abomination to the Lord," and it was because of such things that God was driving them out of the land before Israel (v.12). Let Israel therefore avoid every such thing, and be blameless before the Lord (v.13).
A PROPHET LIKE MOSES
(vs.15-22)
In contrast to the deluded prophets of idolatry, the Lord would raise up a prophet like Moses (but infinitely greater than Moses) from the midst of Israel (v.1). Israel is commanded to listen to Him. Moses was at the point of being taken away in death. But God remembered how Israel had been terrified at the thought of hearing God Himself speaking to them at Sinai (Ex.20:18-20), and had asked for an intermediary between themselves and God. Therefore the Prophet spoken of in verse 18 is the "one Mediator between God and men, the Man Christ Jesus" (1 Tim.2:5). He would speak faithfully the words He received from God (v.18).
If one would not listen to God's words spoken by this Prophet, God would require it of him. God would make this a serious issue that the guilty person could not escape. The Jews asked John the Baptist if he was that Prophet (Jn.1:21), for they did not understand that this Prophet could only be the Messiah of Israel. He is the One Prophet whom everyone is responsible to recognize and believe.
While God's Prophet was to be obeyed, on the other hand anyone who assumed to be a prophet speaking in God's name, when God had not given him such a message, was to be put to death (v.20). If there was any question as to whether the message was from God, then Israel was to observe whether the person's prophecy took place as he said. If not, this was not from God,, and the false prophet might give a sign that proved correct, but when he used this with the object of seducing others to serve false gods, then he must be put to death, for the case proved that he was energized by satanic power. In this case in Deuteronomy 18:20 it may not be satanic power involved, but the prophet was speaking presumptuously, and must be put to death.
CITIES OF REFUGE
(vs.1-13)
We have seen in Deuteronomy 4:41-43 that Moses set aside three cities east of the Jordan as cities of refuge. Now Moses gives instructions to Israel that, when God should cut off the nations of the land and Israel was established there, they should separate three cities on that side of Jordan, each in a distinct area, as cities of refuge (vs.1-2).
They were to divide the land into three parts on that side of Jordan, with roads that would be helpful in denoting the bounds of those divisions as well as making it more simple to flee to a city of refuge when a road led in that direction (v.3).
Now God carefully repeats the proper terms under which one could claim the shelter of the city of refuge. It was a provision for a manslayer, not for a murderer. He might kill another unintentionally. An example of this is given here also. One might swing his axe to cut down a tree, and the axe head slip off the handle, accidentally killing another person (vs.4-5). In such a case he could flee to the city of refuge where he would be safe from "the avenger of blood." This person would be a close relative or friend of the victim, and might feel himself justified in taking vengeance on the manslayer.
These three cities are spoken of in Joshua 20:7 as Kadesh in Galilee, in the north, Shechem, about midway in the land, and Hebron in the south. Added in verses 8 and 9 is the promise that if the Lord enlarged their territory and if they would keep His commandments, they were to add three more cities of refuge. It seems this refers to the same three cities that Moses set apart in Deuteronomy 4:41-42. Perhaps they had not yet been established at that time, however, in spite of being indicated.
God by means of these cities showed His concern that one must not suffer unfairly (v.10). But on the other hand, a murderer could not be allow