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CHAPTER 33:
The song of Moses is followed by the blessing of Moses. The style of this chapter is reminiscent of Genesis 49 where Jacob blesses each of his sons before his death. The only notable difference between this passage and that one is that there is no mention of Simeon here. The reason for this is unclear, though the Moody Bible Commentary suggests that this possibly foreshadows the later absorption of the tribe of Simeon into that of Judah after the conquest and settling of the promised land. (Joshua 19:1, 9) Verses 1-5: The phrase in verse 1, “…before his death…”, as well as the third person perspective of verses 4-5, strongly suggest that this chapter and the next are the two passages of Deuteronomy that were added after Moses’ death. Verses 2-5 form a type of introduction, portraying God as a savior and gatherer of the descendants of Jacob. He first appeared to the nation of Israel at Mount Sinai (v.2), giving His law to Moses. (v.3-4) (Exodus 19:18-20, Psalm 68:8, 17, Habakkuk 3:3) There is an interesting phrase in verse 2, “…He came with ten thousands of saints…”, which seems to indicate that God was not alone with Moses on Mount Sinai during the giving of the law. This fits with other references in scripture where angelic hosts are seen alongside the presence of God in earthly visitations with men. (Daniel 7:10, Acts 7:53, Revelation 5:11) God, first and foremost, loves His chosen people. (v.3) (Psalm 47:4, Hosea 11:1) The children of Israel are also His saints. (1 Samuel 2:9) It was Moses that gave them the law of God. (v.4) (Deuteronomy 4:2, John 1:17, 7:19) Verse 1 states that he “…blessed the children of Israel…”, something that a priest would normally do. Verse 5 refers to Moses as “…king in Jeshurun…”, and indeed the authority and leadership that he exercised over the nation since the exodus from Egypt was similar to that of a monarch. In the final chapter of Deuteronomy, the author states “…there arose not a prophet since in Israel like unto Moses…”. (Deuteronomy 34:10) Because of the prophetic nature of chapter 28, as well as other warnings by Moses scattered throughout this book, the title of prophet makes sense also. These final two chapters of Deuteronomy portray Moses as prophet, priest, and king, three titles that are also given to Jesus Christ. What we see here, therefore, is yet another foreshadowing of the Messiah in the form of Moses, the first – and probably greatest – leader of Israel. It's also interesting to note that the proper name, “Jeshurun”, which means “upright one” and is a symbolic name for the nation of Israel, appears only four times in the entire Bible. Three references are here in Deuteronomy, first in chapter 32 and twice here in chapter 33, and the fourth is in Isaiah 44:2. All four references indicate Israel’s chosen and elect status in the eyes of God, regardless of how badly the nation falls away from God into apostasy, idolatry, rebellion, and disobedience. Verses 6-25: Moses now blesses each tribe in a manner similar to that of Jacob just before his death. Moses desires that Reuben’s descendants not die out. (v.6) This would seem to echo Jacob’s view as well, since he described his firstborn as “…unstable as water…” and condemned him because of his act of incest with Jacob’s handmaid, Bilhah. (Genesis 35:22, 49:3-4) Judah was the first tribe to set out whenever the nation resumed their desert trek, and Jacob described Judah as a powerful military force. (Genesis 49:8) Moses asks God to help them in the coming battles with their enemies in the promised land. (v.7) Of the tribe of Levi, Moses reaffirms the role of the priests as the spiritual leaders and defenders of the nation. (v.8-11) Once again, the Urim and the Thummim are mentioned, but no specific description is given of these mysterious objects which the high priest used to determine God’s will in a specific matter for the leaders of Israel. (v.8) Moses also references the Levites’ loyalty to God and their willingness to slay their own families who had disobeyed the LORD in the incident with golden calf. (v.9) (Exodus 32:26, Matthew 10:37, 19:29) It’s the responsibility of the Levite priests to teach the law of God to each generation and ensure that all the sacrifices and offerings are done according to that law. (v.10) (Leviticus 1:9, 10:11, Deuteronomy 31:9, Psalm 51:19, Malachi 2:7) They are also to ensure that the temple itself and everything in it is treated with the utmost reverence, and that every daily ritual – such as burning incense – is completed according to God’s instructions in the law. Moses also asks of God to not only bless every work of the Levite’s hands, but also to utterly destroy anyone that rises up in rebellion against the priests in defiance of God and His law. (v.11) The tribe of Benjamin will be a refuge and a place of safety for “…the beloved of the LORD…”. (v.12) God Himself “…shall dwell between his shoulders.” This most likely refers to the future site of Jerusalem, in which King Solomon built the temple, which will be in the land allotted to the tribe of Benjamin, among the hills, a.k.a. “shoulders”. (Joshua 15:8, 18:28) The tribes of Ephraim and Manasseh receive the longest blessing via the name of Joseph. (v.13-17) Moses asks God to bless their tribes with the fruit of the land, giving them much material wealth. Once again, this echoes Jacob’s blessing of his favorite son. (Genesis 49:22) But Moses also adds a request for strength and power, as indicated by the phrases “…the firstling of his bullock…” and “…the horns of unicorns…” in verse 17. (Numbers 23:22) Not only are those references of might and victory, but the description of “firstling” indicates “firstborn”, another reference to Reuben losing his birthright to Joseph because of his act of incest with Bilhah. (1 Chronicles 5:1) Zebulun and Issachar are also given a joint blessing here, same as in Genesis 49:13-15. (v.18-19) Jacob mentions the sea and ships, and Moses echoes this in verse 19, talking about both the mountains as well as the seas and the coastlines. (Exodus 15:17, Psalm 2:6, Isaiah 2:3) The phrase “…sacrifices of righteousness…” is also interesting here, suggesting that one or both of these tribes will be an example to the nation of how best to offer the burnt offerings and sacrifices to the Lord. (Psalm 4:5, 51:19) Gad was one of the tribes given a large portion of the territory in the Transjordan, and Moses describes them here as a ferocious lion, executing “…the justice of the LORD…”. (v.21) (Numbers 32:16-17, 1 Chronicles 12:8) They, along with Judah, will be a powerful military force in the coming conquest of the promised land. Moses refers to Dan as a “…lion’s whelp…”, which is how Jacob referred to Judah. (Genesis 49:9) The description of Dan as leaping from Bashan also reinforces Jacob’s view of them. (Genesis 49:16-17, Joshua 19:47) Naphtali is “…full with the blessing of the Lord…” and has favor in His sight. (v.23) (Genesis 49:21) Their portion of the land is west of Galilee and south of the Danites. Of Asher Moses asks God to bless with many offspring and material wealth, as indicated by the phrase “…dip his foot in oil…” (v.24) and the iron and brass. (v.25) (Genesis 49:20) He also asks God to give them long life and great might, by which they will be revered among all the other tribes. (v.24-25) Verses 26-29: Moses closes his blessing by praising “…the God of Jeshurun…” by describing His many wonderful attributes: His power and glory (v.26), a refuge for His chosen people (v.27), their defender and strength (v.27), and the source of all life and blessings (v.28). Israel is to take joy in the fact that she is favored above all other nations of the earth, for there is no other God like theirs who is their shield and their strength. (v.29) Israel’s enemies will be utterly destroyed, and she will “…dwell in safety alone…”. (v.28) (Genesis 27:28, Exodus 15:11, Numbers 23:9, 33:52, Deuteronomy 4:32, 35, 8:7-8, 9:3, 10:14, 2 Samuel 7:23, Psalm 18:44, 66:3, 68:3, 33-34, 86:8, 90:1-2, 9, 104:3, 144:15, Jeremiah 10:6, 23:6, 33:16) CHAPTER 34: With all of his final acts and duties concluded, Moses now ascends Mount Nebo as previously instructed by God. (v.1) (Deuteronomy 32:48-50) The LORD then supernaturally shows him all of the promised land, from the east at the river Jordan to the western coastline of the Mediterranean Sea, and from the far north at the land that would later be settled by the tribe of Dan to the southern plains of the valley of Jericho and Zoar. (v.2-3) Moses is reminded one last time by God of His promise to Abraham and of His decree to Moses that he is not allowed to cross over into Canaan. (v.4) (Genesis 12:7) As I’ve mentioned before, this might seem cruel on the part of God to constantly be reminding Moses of his punishment, especially by giving him an opportunity to view the entire land just before his death. But that is a human reaction, and it ignores the very special and very intimate relationship between God and Moses. (v.10) For obvious reasons, we know that this final act of God in the life of His chosen and treasured servant was an act of grace, not cruelty. God does not behave as we do, for He is holy and perfect. Allowing Moses to see all of the promised land was an act of love and kindness, for it reassured Moses of God’s faithfulness, mercy, and lovingkindness. Moses would pass into eternity knowing that God would keep His promises to His chosen people. Following this viewing, Moses dies and is buried by God in a secret location somewhere in or near Moab that has never been revealed to mankind since.(v.5-6) (Jude 9) We know that Moses’ death was not due to any physical ailment or weakness. (v.7) Quite the opposite, in fact. At 120 years old Moses still possessed clear eyesight and excellent physical health. Similar to Enoch, God chose to remove His servant from this world at an appointed time, though not by supernatural translation. Moses did pass away by natural death that was executed by the hand of God, as this passage confirms. The Israelites mourn for Moses far longer than the customary seven days, indicating the people’s great love for him. (v.8) They also accept Joshua as Moses’ replacement, listening to and obeying him just as they did Moses. (v.9) Verses 1, 5-6, and 10-12, give clues that this chapter was not written by Moses but added much later, most likely in the postexilic period following the Jews’ return to the homeland after their captivity in Babylon. One of the reasons given for support of this view is the comment in verse 1 about the tribe of Dan occupying the far north of the promised land. This did not occur until well after the settling and conquering of Canaan, long after Joshua had died. (Judges 18). Secondly, Moses is referred to in Deuteronomy 33:1 as “…the man of God…” which is found nowhere else in the Pentateuch. Until that point, he has been referred to as “the servant of the LORD”. “Man of God” is a common phrase and title that is used much in the exilic and postexilic Hebrew texts to refer to a prophet of God. Thirdly, the fact that no one remembers where Moses is buried (v.6) indicates that a great deal of time has passed since Moses’ death. It’s very possible that the Israelites knew at the time of his passing where Moses was actually buried, but then as they conquered and settled the promised land the knowledge was subsequently lost in the generations since, especially after the people’s capture and enslavement in Babylon. Lastly, the most convincing reason for the argument that this last chapter was a much later addition is verse 10. In order for the statement, “And there arose not a prophet since in Israel like unto Moses…”, to be true, the author has to be able to look back over all the prophets of God over a span of many years and generations. This includes the times of Elijah and Elisha, of Isaiah and Jeremiah, and all the other major and minor prophets. At the time of Moses’ passing, there was no other prophet with whom to compare him, not even during the period of the judges when Israel was constantly falling into disobedience and apostasy. Samuel was the first great man of God and prophet to arise after the period of the judges, and therefore it stands to reason that these final two chapters of Deuteronomy were added to the Hebrew canon following Israel’s return from the Babylonian captivity. Deuteronomy, and the Pentateuch, ends on a very hopeful note, both for the Israelites about to enter the promised land, as well as the Israelites who heard the words of this final chapter in the years immediately following the Babylonian captivity. Many scholars and commentators have pointed to verses 10-12 as yet another sign in the Old Testament of the coming Messiah, Jesus Christ. By stating that no other prophet had arisen in Israel like unto Moses, “…whom the Lord knew face to face…”, the author of this final chapter is referencing Moses’ own words (Deuteronomy 18:15, 18-19), and the New Testament writers rightfully saw Jesus as the fulfillment of this prophecy and prediction. (Acts 3:22, 7:37) No other prophet in Israel had the same close, personal relationship with God as Moses was privileged to have. (Exodus 33:11, Numbers 12:8, Deuteronomy 5:4) That’s what made him stand out from all the others that came after, up to the time of Christ.
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CHAPTER 14:
Moses now revisits the laws of personal holiness, the difference between clean and unclean. Verses 1-2: Many Canaanite funeral rituals involved cutting oneself or shaving one’s head. (Leviticus 19:28, 21:1, 1 Kings 18:28) Egyptian custom and tradition required one’s body to be completely shaven. (Genesis 41:14) Moses reminds the people that they are holy, chosen by God and separated unto Him, and as such they are not to practice any of these abominations. (Leviticus 20:26, Deuteronomy 7:6, Romans 12:1) Verses 3-21: These are a review of what modern Jews refer to now as “kosher laws”. The Moody Bible Commentary puts it this way: “Holiness is a major focus in this passage…and it encompasses a wide variety of domains: spiritual, ritual, symbolic, and physical. The emphasis here is on the outward display of an internal condition in that what the Israelites ate was to reflect a clear fixed picture of external holiness.” (Ezekiel 4:14) There are three different categories of animals: land, sea, and air. Regarding the land animals (v.4-8), those that have divided hooves and chew the cud were acceptable to eat. These included domesticated livestock – such as oxen, sheep, and goats – as well as wild game like deer, gazelles, and mountain goats and sheep. But those animals such as pigs, camels, rabbits, and the hyrax (a small rodent similar to a woodchuck), are forbidden. (Isaiah 65:4, 66:3, 17, Mark 5:12-13) As with the original laws spelled out in Leviticus, there is no other reason given for why the cloven hoof and/or chewing cud is the deciding factor between what is kosher and non-kosher except, simply, God says so. As for the sea creatures, those with fins and scales are acceptable to eat. (v.9) (Leviticus 11:9) Anything else is not. (v.10) The birds which are forbidden is the most detailed of all the lists (v.12-19) The primary deciding factor seems to be those fowl that are birds-of-prey or feed on other dead animals. Eagles, hawks, owls, vultures, ravens – as well as flying rodents such as bats – are all forbidden for the Israelites to consume. The fact that bats are known for drinking the blood of their prey is probably another reason that animal is specifically forbidden as a source of food. Any animal which is found dead, and the cause of death cannot be adequately determined, is forbidden by God for the Israelites to eat. (v.21) (Leviticus 17:15, 22:8, Ezekiel 44:31) It may, however, be given to any strangers living amongst them or even sold to foreigners for profit. This, again, is probably more for health reasons than anything else, especially if the cause of death is due to disease or sickness. And, again, there is a reminder not to boil a young goat in his mother’s milk. (Exodus 23:19, 34:26) (Refer back to my commentary of Exodus 23 for the notes regarding this commandment.) Verses 22-26: God places special emphasis on tithes and the offerings of firstfruits. As already laid out in the Levitical law, the purpose of these is twofold: 1) to provide for the priests and the other Levites who are serving God daily in the tabernacle; and 2) as a form of worship of God. Moses reminds the people to not fail in keeping these statutes and ordinances (v.22-23), for to do so is to “…learn to fear the LORD thy God always.” (Leviticus 27:30, Deuteronomy 12:6, 17, Nehemiah 10:37) He has just spent several chapters explaining how God is the source of all life and blessings for the children of Israel, and, therefore, He deserves the best of their flocks, their harvests, and all their other material blessings. And, of course, the same truth applies to us today. Tithing is how we give back to God as worship and recognition of the true source of all that we are blessed with daily. Not only that, but the Israelites were to bring their tithes and offerings to the place where God had chosen for the tabernacle. (v.24) To bring them anywhere else is sin and a violation of the law. However, if that location is too far for someone to travel with their livestock or harvest before those offerings spoil (v.25), then he/she is to sell those offerings and bring the money instead to the tabernacle to purchase an animal or crops for the tithe and offering. (v.26) (Deuteronomy 12:5, 21) Verses 27-29: Every three years, the people are to bring all of the tithe of their livestock and crops at the time of harvest to the gates of their cities to share with the Levites, the orphans, the widows, and any foreigners living among them. (v.29) (Deuteronomy 26:12, Amos 4:4) God cares and provides for all of His creation, from the poorest and weakest of us to even the smallest sparrow. (Matthew 10:29-31) This commandment is repeated often throughout His law, and He expects the Israelites to follow and obey it after they conquer and settle in the promised land. CHAPTER 15: Verses 1-11: Moses continues his theme of caring for the poor and destitute. The Sabbath year (v.1) was first mentioned in Exodus 23:10-11 and then expounded upon in more detail in Leviticus 25. But those passages only referred to the treatment of the land when it came to the planting and harvesting of crops, as well as the law pertaining to every fiftieth year which is referred to as the Year of Jubilee. Here in Deuteronomy 15 Moses gives new legislation regarding the Sabbath year as it pertains to the practice of borrowing and lending as well as indentured servitude. All debts are to be forgiven by the creditor in the seventh year (v.2), except for that which was lent to a foreigner. (v.3) The only time there would be an exception to this rule for fellow Israelites is when there is no one among them who is poor or destitute. (v.4) God promises His chosen people that if they “…carefully hearken unto the voice of the Lord thy God…” (v.5) and obey all of his statutes and judgments, then He “…shall greatly bless thee…” in the promised land. (v.4) These verses make clear that if the Israelites are careful and consistent in obeying all of God’s law and worshiping Him alone, then He will bless them so abundantly that there will never be anyone among them who is poor. In fact, the Israelites would be so greatly blessed that it would be they who would be lending to the other nations around them, but they wouldn’t be borrowing from any of them. (v.6) In this manner, the children of Israel would be ruling over all other nations and people and would be enslaved to no one as long as they continued to obey and honor God alone. (Deuteronomy 28:12, 44) This is an extremely profound and prophetic statement by Moses! God was fully prepared at this time in history to give His chosen people rule and dominion over the entire world! If they continued to obey all the statutes and judgments of His law, and cleave to Him alone in worship and honor, the nation of Israel would be so abundantly blessed that they would have such power over all other nations as they had never known before! As if the law of the Sabbath year was not clear enough, Moses clearly states that God commands every Israelite to give freely of whatever he/she has to any of their brethren that is poor and destitute among them. (v.7-8) No one is to harden his/her heart and turn a blind eye to a fellow Israelite who is in need. (Exodus 23:6, Leviticus 25:35, Deuteronomy 24:12, 1 John 3:17) Nor is any lender to deny a loan just because the Sabbath year is close. (v.9) He is to lend freely and willingly, even if there is no profit for himself in it. (v.10) God will reward His generosity and obedience. “While the practice of debt remission may seem unfair to the lender (especially if he were to lend out money close to the Sabbath year), several points can be made in defense of the practice. The overall theme of this passage focuses on God’s blessing the people, so it seems inevitable that God would richly bless the lender for his obedience, even if it made no financial sense to forgive a loan made so close to the Sabbath year. These verses also focus on the moral (not financial) principle behind the command to forgive loans. They were, in essence, debtors to God and morally responsible to likewise forgive debts to others.” (The Moody Bible Commentary) Verse 11 seems, at first, to contradict verse 4. The point that Moses is making in verse 4 is that the only time the people may not honor the rule of the Sabbath year is the time in which there is no one among them who is poor and needy. Here in verse 11 he confirms that that time will never come. No matter how abundantly God might bless His chosen people, the presence of sin in the world means that there will always be those who are orphaned or widowed or who suffer the consequences of their own sinful choices. Therefore, the people are always to be kind and generous to the downtrodden and the less fortunate who are living among them. (Matthew 26:11, Mark 14:7, John 12:8) Verses 12-18: This section is a review of the law of indentured servitude, first introduced in Exodus 21. (Exodus 21:2, Jeremiah 34:14) In keeping with the theme of this chapter, Moses is reminding the people to not begrudge their servants their freedom in the Sabbath year. Just as the lenders are to forgive their debtors willingly and cheerfully every seven years, so are the masters to release their slaves just as willingly and cheerfully. Not only that, the masters are to give generously to their former slaves from the abundance of what God has blessed them so that the newly freed servants are not suddenly poor and destitute. (v.14) The reason for this is given in verse 15: the Israelites are to always remember where they came from, and how God freed them from their bondage and slavery in Egypt. Therefore, they are to treat their own slaves with the kindness and generosity that the Egyptians never showed to them. But if the servant does not desire to be free, and instead chooses to remain with his or her master, then the master will pierce the servant’s ear, and that servant belongs to him for the rest of his/her life. (v.16-17) (Exodus 21:5-6) Just as the lenders are not to deny a loan request that comes right before a Sabbath year, so the masters are not to resent freeing their slaves every seven years. (v.18) Moses reminds them that six years of servitude from a slave is worth twice that time and labor of a single paid day laborer. The reason for this is, presumably, that the slave is such by choice, and that he/she is happy and willing to serve his/her master because the master, remembering what his ancestors endured in Egypt as a forced and mistreated slave, will treat his servant kindly and generously. These verses again prove that God’s word does not condone slavery in any way as we understand the term today, or even as it was commonly known in the ANE. Verses 19-23: It’s not entirely clear why Moses returns to the topic of the sanctification of the firstborn males of the animals. One possibility is that it relates to this chapter’s theme regarding the economic loss to the animal’s owner since God forbids the owner to use that firstborn male for any work or profit. (v.19) Instead, the man and his household are to sacrifice the animal in the tabernacle in accordance with the law. (v.20) This is followed by another reminder that only the perfect lamb, goat, or bullock is to be sacrificed to the LORD. (v.21) (Leviticus 22:19, Deuteronomy 17:1) All others may be killed and eaten within one’s home (v.22), but only after the blood has been properly drained. (v.23) (Deuteronomy 12:15-16, 22) CHAPTER 12:
Moses now narrows the topic of his sermon to “…the statutes and judgments…” (v.1) of the law. As we’ve already seen in the previous chapters of Deuteronomy, Moses uses this phrase frequently, and it refers to the rules and regulations of God’s law. Most of the book of Leviticus, for example, as well as the ten commandments in Exodus 20 are statutes and judgments. They spell out exactly what the Israelites should and should not do. Moses is now going to review those rules and regulations for the second generation that is about to enter the promised land. Verses 2-4: There’s a good reason Moses repeats himself regarding the tearing down of the idols and the altars of the false gods. The subject of this chapter focuses not only on the worship of the one true God, but also where it is and isn’t acceptable to worship Him. Therefore, Moses is reminding the people again of what he had commanded them in chapter 7. They are to destroy not only the graven images and the altars, but also burn completely any groves of trees that are the sites of the heathen worship. (v.2-3) (Exodus 34:13) In the ANE, trees were often seen as symbols of fertility and, thus, were associated with a variety of pagan rituals and practices in their worship of those false deities. Verse 4 is a prologue to Moses’ main point for this chapter. What he’s saying here is that, unlike the heathen people of the nations whom Israel will soon be conquering, the worship of God will take place at a specific location of His choosing. Verse 2 mentions not only groves of trees but also sites on mountain tops and hills. Pretty much anywhere anyone decided was a good spot to build an altar was acceptable as a place to worship whatever god they desired. (2 Kings 16:4, 17:10-11) Moses is emphasizing for the Israelites that the Lord their God does not view this as acceptable in their worship of Him. Verses 5-14: God had already named a place wherein He would dwell among His chosen people. (Exodus 25:8) The last half of the book of Exodus, with the exception of the golden calf incident, is dedicated entirely to the detailed plans for building the tabernacle, the types of sacrifices that would be performed there, and the duties of the priests. Moses is now reminding the people that, unlike the heathen nations of the promised land who currently worship their false gods wherever they feel like it, the Israelites may only worship God where He has commanded them to do so. Three times in this chapter, Moses uses the phrase “…to put His name there…” when referring to the place God chooses for the people to worship Him, (v.5, 11, 21) and he brings it up again later on. (Deuteronomy 14:23-24, 16:2, 6, 11, 26:2) As with all other aspects of His relationship to the children of Israel, God sets the standard, not them. God is the one who established the terms of the covenant at Mount Sinai, and only the place which He designates may be used by the people to worship Him. (Exodus 20:24) It’s important to note here that the exact location of the tabernacle will change whenever the Israelites move camp as they begin their conquest of the promised land. Moses is not referring to a specific geographical location when he speaks of God designating a place of worship. Rather, Moses is speaking of a sanctuary, which is what God first called it in Exodus 25:8. Wherever the tabernacle is placed is where the Israelites are required to bring their daily offerings, sacrifices, and tithes. (v.6) (Leviticus 17:3-4) The same goes for any communal meals that are part of those sacrifices and offerings. (v.7) (Deuteronomy 14:26) It should also be noted that the worship of God is a joyful occasion, an opportunity to thank and praise Him for the many ways in which He provides and protects His people. We can logically infer from verse 8 that the people had become lax in their obedience to the Levitical law regarding the daily sacrifices and offerings, either in the rituals themselves or where they were conducting them. (“…every man whatsoever is right in his own eyes.”) (Judges 17:6, 21:25) Furthermore, it also seems that God, in his mercy and longsuffering, had not immediately punished the people for these infractions, which is why Moses gives the warning at the beginning of that verse. From this time forward, as they move into the promised land and settle, God will not be as patient or longsuffering. The land of Canaan is meant to be a permanent rest and inheritance (v.9), and Israel will have no excuse for not following the law precisely. (Deuteronomy 3:20, 25:19, Psalm 95:11, Hebrews 4:9) Not only that, the example of the swift and permanent judgment of the first generation because of their lack of faith showed their sons and daughters that God’s patience has its limits. That’s also the point Moses is making here. Once the Israelites have successfully conquered all their enemies after crossing the Jordan, and once God has given them peace and rest from all their wars (v.10), then God will choose a place “…to cause His name to dwell there…”. (v.11) That’s where the Israelites will bring their burnt offerings, tithes, blood sacrifices, heave offerings, and vows. Wherever God would direct His people to set up the tabernacle is where they would be required to come to worship and offer up sacrifices. Everyone in each household would be obligated to come “…rejoice before the LORD your God…” (v.12), including the servants and the Levite currently living with the family. (Deuteronomy 10:9, 14:29, 26:11) Verse 13 refers to the cultic places where the Canaanites worshiped and which Moses had already listed in verses 2-3. The Israelites are forbidden from performing any sacrifices or offerings at any of those places. Only the tabernacle at the location where God decrees is an acceptable site at which to worship Him. (v.14) Verses 15-28: Moses now turns to some reminders about the sacrifices themselves. God has given the people permission to eat whatever animals are in the promised land, both domesticated and wild. (v.15, 20-22) (Deuteronomy 14:5) Not only that, both the clean and unclean person could freely partake of that kosher meat. The blood of the animals, however, is still forbidden. (v.16, 23-25) (Genesis 9:4, Leviticus 7:26, 17:10, 1 Samuel 14:33, Acts 15:20, 29) The blood represents life, and it is sacred to God. Not only that, but many of the Canaanite worship rituals involved the drinking of both animal and human blood. Anything that is to be offered to the LORD is to be eaten at the tabernacle (v.18) unless it is too far from one’s home to make the daily sacrifices and offerings (v.21) (Deuteronomy 14:24) Nor are the people to neglect giving the Levites their portion of the tithes and offerings. (v.19) In keeping with the theme of this entire sermon, Moses reminds the people that obedience to all of these commands will bring God’s blessings and long life in the promised land. (v.25, 28) (Exodus 15:26, 1 Kings 11:38) Verses 29-32: Once the Israelites have conquered the nations of the promised land, they are not to have anything to do with the false religions of those people. Moses circles back to the original command at the beginning of this chapter. He reminds the Israelites of the reason for God’s judgment against the Canaanites. They have regularly practiced all of the abominations and wickedness that God abhors, such as child sacrifice. (v.31) (Deuteronomy 18:10, Psalm 106:37, Jeremiah 32:35) The children of Israel are to abstain completely from such depravity. (Leviticus 18:3, 26, 30, 20:2) If they fail to completely eliminate both the people of the land as well as the idols, altars, and sacred sites, whatever is left behind will be a snare unto them. (v.30) Verse 32 is a warning not to add to or take away any portion of God’s law. The people are to follow it exactly as Moses has relayed it to them from the lord. (Deuteronomy 4:2, 13:18, Joshua 1:7, Proverbs 30:6, Revelation 22:18-19) This is the commandment that the Pharisees and other religious leaders during Jesus’ time were guilty of violating, and the main reason He so often rebuked and judged them. CHAPTER 13: In keeping with the central theme of his sermon, Moses now describes three different scenarios in which the Israelites might be tempted to stray from the LORD and begin worshiping false gods. Scenario 1: (v.1-5) A false prophet. The Israelites – as well as all of the people of the world at this time – relied on the spoken word of men to tell them of God, or whatever false god they believed in. We today have the benefit of the Bible to tell us all we need to know about God and His purpose for us. We do not need to rely on men or women who claim they have received visions and prophecies from God. But, obviously, the Israelites and the other peoples of the ANE had no such benefit, and so Moses is warning the children of Israel of the possibility of false prophets that could lead them astray. If a man claims to have received the word of the LORD through a vision or a dream (Numbers 12:6, Jeremiah 23:28, Zechariah 10:2), and then he performs a sign or wonder that supposedly proves the dream, or he makes a prophecy that is eventually fulfilled (Deuteronomy 18:22), and then he advises the people to begin worshiping other gods; then the Israelites are to ignore him and cleave unto God and His commandments. (Deuteronomy 10:12, 20, 30:20, 2 Kings 23:3) They are also to put to death the false prophet. (Deuteronomy 17:5, 7, 18:20, Jeremiah 14:15, 1 Corinthians 5:13) Such a scenario, Moses asserts, is a test from God. (v.3) (Exodus 20:20, Deuteronomy 8:2, 16) The death penalty for any false prophet shows just how seriously God views anyone that dares to lead His people away from Him. There’s a good reason Moses continues to stress the importance of obeying God and His commandments and fleeing all forms of idolatry. As we have already read and noted, God’s righteous jealousy for His holiness and His proper worship are not small matters to be treated lightly. He takes a very dim view of any form of idolatry, and, therefore, anyone that would purposely lead His chosen people away from Him will receive swift and terrible judgment. That same righteous wrath and judgment will hold true for all false prophets in our present day and age. Preachers, teachers and any theologians that purposely lead their congregations astray by preaching or teaching false doctrine will one day stand before almighty God and answer for that grievous sin. They will then face an eternity in the lake of fire that was prepared for the devil and his angels. The apostle John warns believers to “…try the spirits whether they are of God…” (1 John 4:1-2) Anyone that preaches doctrine that is not found in God’s word is a false prophet, and is to be shunned. Scenario 2: (v.6-11) Family members that lead one another astray. If any member of one’s household – or even one’s closest friend – attempts to lead the others astray by enticing them to worship other gods, then that person is to be stoned to death. He is to be dragged out of the camp and placed before all of Israel to be judged and condemned because of his sin. (Leviticus 24:14, Deuteronomy 17:7) His death is to be a warning and a caution to all the people of the consequences of violating the first and second commandments. The message to the men of Israel is clear: they must zealously guard their homes from any influence that would draw them “…away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.” (v.10) That message is just as true for us today. Husbands and fathers, as the godly leaders of their homes, must carefully and zealously guard the hearts and minds of their wives and children. Allow nothing into your home that would corrupt your family, whether it be another family member or friend, or whatever can be consumed by the various forms of media that are so prevalent these days. This is your godly duty and primary charge as the leader of your home. Scenario 3: (v.12-18) The corruption of an entire city. If any Israelites hear of the population of one of their cities that has been led astray by “Certain men, the children of Belial…” (v.13), then they are to first investigate to see if the rumors are true. If so, then the entire city is to be destroyed along with all its people. Even the livestock and all the spoil are to be killed and burned. Only in this manner will the anger of the LORD be satisfied. (v.17) This scenario is exactly what happened with Korah, Dathan, and Abiram. (Numbers 16) A few men of powerful influence attempted to overthrow Moses and Aaron and lead the nation astray. Such sin is to be dealt with in the same manner as the heathen people who previously inhabited that city. Chapter 5:
Moses’ second address to the people makes up the bulk of the book of Deuteronomy. (Chapters 5-26) Moses is about to give a detailed review of the whole law, beginning with the ten commandments here in chapter 5. I have often wondered as I read scripture why there is so much repetition of certain verses, passages, or historical accounts. Several different verses in different chapters of Proverbs, for example, are either identical or very nearly so, and the books of Kings and Chronicles give almost the same historical accounts of the kings of Israel and Judah leading up to the Babylonian captivity. Chapter 5 of Deuteronomy is nearly identical to Exodus 20. Moses begins his second address by repeating the ten commandments, and those ten verses are very nearly identical, word for word, with the corresponding verses in Exodus 20. The simplest answer is that God put together His word in a specific way, including all the passages that either repeat or echo others, because that’s what He wanted. While it may seem redundant to readers of our present time, oral repetition – such as what Moses is doing now for the second generation of Israel – was a common practice in the ANE, due primarily to the lack of abundance of paper and ink with which to keep written records. That doesn’t mean there was no system of reading and writing at this time, obviously, but it was often much easier to pass on large amounts of information and knowledge – such as the law of God – to a large group of people by oral tradition rather than large, bulky scrolls to which only a select few of the people had access. Keep in mind, too, that the whole book of Deuteronomy is Moses’ last message to the children of Israel, and it’s been almost forty years since the law was first given at Mount Sinai. It was necessary for him to remind the second generation of the importance of the law and all that God had commanded them to do, both before and after they enter the promised land. The first generation had failed God through the sin of rebellion, lack of faith, and disobedience of the law, and they forfeited the promised land as a consequence. Moses didn’t want the same thing to happen to their sons and daughters, hence the reason for this last book of the Pentateuch. Verses 1-5: Moses begins with the command to “Hear” in verse 1, a word used frequently in this book. Israel is to do more than just passively listen to Moses words. The exhortation “Hear, O Israel” is an imperative, a plea to take these words to heart and apply them to their lives. Moses again refers to the law as a covenant in verse 2, reminding the people of what they and their fathers had agreed to at Horeb. (Jeremiah 31:32, Hebrews 8:9) He makes this specific point in verse 3, emphasizing that the covenant was not made void by the disobedience of the first generation. Those present listening to him now also agreed to obey and follow the law. Moses then recalls the scene at Mount Sinai with the fire, thundering, and darkness, and the voice of God that spoke from the midst of it all. (v.4-5) Moses had to stand between the people and the mountain to relay the word of the LORD because of the people’s fear. (v.5) (Exodus 19:9, 20:21, Galatians 3:19) Verses 6-21: Moses now reviews the ten commandments, the basis of the whole law. Verses 7,8,11,12,16,17,18,19,20, and 21 are either identical – or very nearly so – to verses 3,4,7,8,12,13,14,15,16 and 17 of Exodus 20. (Refer back to that chapter of my commentary for a detailed discussion and analysis of each of the commandments.) When comparing the two passages, there are some minor differences. 1) The word “remember” is used in Exodus 20:8 when referring to the sabbath day, but here in verse 12 the word “keep” is used instead. Moses further elaborates in verse 15 that one of the reasons for this observance is to remember their time of slavery in Egypt and how God delivered them through His power and might. In Exodus, however, he had compared the observance of the sabbath to the creation week when God rested on the seventh day. 2) Moses uses the phrase, “As the LORD thy God hath commanded thee” twice here in Deuteronomy, when giving the fourth and fifth commandments. But, for obvious reasons, that phrase was not in the corresponding verses in Exodus. This is in keeping with Moses’ theme of reminding the people of what God had already laid out for them forty years earlier. In light of all the sin committed by the Israelites in that time, Moses is now emphasizing obedience to what God had already commanded them to do. 3) The order of things that one should not covet in verse 21 is reversed from that given in Exodus 20:17. There it’s the neighbor’s house that is mentioned first, not his wife. Not only that, Moses uses a different Hebrew word here in Deuteronomy when referring to the coveting of someone else’s wife. The KJV translates it as “desire” rather than “covet”. While both words carry almost the same meaning, “desire” in this context refers to sexual lust, a more specific kind of coveting that God is warning His people to not give into. The other reason that Moses begins with a reiteration of the Decalogue is that it forms the outline for the rest of his second address to the people. As noted earlier, these ten commandments are the basis of the whole law of God. And also, as noted in my commentary of Exodus 20, the first four pertain to one’s relationship to God while the last six govern one’s relationship to his fellow man. Verses 22-33: This section recalls the incident from Exodus 19 where God had initially called the whole congregation to meet with him up on Mount Sinai but they were too afraid because of the thundering, lightning, and fire. While the people had acknowledged God’s greatness and glory (v.24), they were fearful of being killed by the fire if they came any closer (v.25-26). Rather than trust God and obey His command to come further up the mountain, they gave into their fear and held back. Instead, they told Moses to go up the mountain to meet with God, promising that they would obey all the Lord’s commandments. (v.27) While God was not pleased with the people’s lack of faith, He did delight in their willingness to obey His word. (v.28) His desire is that this would always be characteristic of them and all future generations. (v.29) (Deuteronomy 11:1, 32:29, Psalm 81:13, Isaiah 48:18) This is why Moses is bringing it up again here. The first generation failed to keep that desire for God’s word and obey all that He commanded them to do. Moses doesn’t want the second generation to make the same mistake, a point that he emphasizes in verses 32-33. That phrase, “…the LORD your God hath commanded you…” appears in both these verses. Only by obedience to the law of the Lord would Israel first be able to conquer the promised land and then have peace and long life within it. Chapter 6: Verses 1-3: Not only would obedience of the law bring peace and long life, but it is also meant to teach the children of Israel to “…fear the LORD thy God…”. (v.2) (Exodus 20:20, Deuteronomy 10:12-13, Psalm 111:10, 128:1, Ecclesiastes 12:13) Proverbs 9:10 says “The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.” The law of God is meant to give wisdom and knowledge to the Israelites, and, in the process of taking to heart all its statutes and judgments (v.1), the people would learn to fear God. The Hebrew word for “fear” in verse 2 is “yârê’” which in this context means “to stand in awe of”, according to the Brown-Driver-Briggs Bible dictionary. Strong’s concordance also defines it as “a healthy reverence or dread”. Those who fear God are not only in awe of Him and His holiness, but they also revere and dread His power and judgment. That’s why Moses warned Israel at the end of chapter 4 what would happen to them if they did not obey the law of the LORD. They were to always possess a healthy and reverential fear of God’s wrath because of the covenant they agreed to at Mount Sinai. If they disobeyed His statutes and judgments as they had done quite frequently since their exodus from Egypt, then they would continue to incur His anger and judgment for their sin. There are numerous references throughout scripture, especially in Psalms and Proverbs, to the wicked and rebellious who do not fear God’s wrath. That is why pride is such a deadly sin, for it denies the power of God and His right to judge those who disobey His law and rebel against His righteous authority over all His creation. The fear of the LORD is to be passed onto all generations. (v.2) (Deuteronomy 4:40) This was something the first generation out of Egypt failed to do. Had they obeyed God and possessed the faith of Caleb, Joshua and Moses, they would have lived longer and reaped the rewards of the promised land. Instead, their disobedience cost them their lives. A long, healthy, and prosperous life is one of the blessings of obeying and fearing God, a point that Moses emphasizes in verse 3. The phrase, “Hear therefore, O Israel…” is repeated again. (v.3) As mentioned before, the word “hear” in this context means more than just passive listening. It’s an exhortation of active listening, to take to heart what Moses is teaching and to apply it to one’s life. This is why he immediately follows that phrase with the command, “…observe to do it.” This implies a conscious, active decision on the part of the listener, a choice to obey the statutes and judgments that Moses has been preaching about since the beginning of chapter 5. Why? So that their lives in the promised land will be long, peaceful and prosperous. Not only that, the nation would “…increase mightily…” because of obedience. (Genesis 22:17, Deuteronomy 7:13) This was part of God’s promise to Abraham in His initial covenant: a nation that would be as great in number as the stars of the heaven and the sands upon the seashore. The implied opposite of this promise is that disobedience and failure to keep the fear of the LORD would bring about death, war, famine, disease, and a host of other negative consequences, which is exactly what happened in the years following the reign of King Solomon. Israel failed to obey God and His law, and their lives were in constant peril at the hands of the heathen nations around them. Peace and long life are a reward only for the humble who consistently seek God’s face and obey all His statutes and judgments. The bounty of the promised land is mentioned again at the end of verse 3, a “land that floweth with milk and honey.” Verses 4: This verse has been labeled as “The Shema”, which comes from the Hebrew word “shâma’”, meaning to “to hear”, and it’s considered a key verse in the OT by the Jews. It has become a confession of faith, recited twice daily by devout Jews, and it simply and clearly affirms the monotheism of God. He is one LORD, and there is none other like Him. He is the only true and living God, creator of the heavens and the earth, and He is sovereign over all things. (Deuteronomy 4:35, Mark 12:29, John 17:3, 1 Corinthians 8:4-6) Notice Moses’ command once again: “Hear, O Israel…”. He is imploring the people to not just listen with their ears, but to take to heart his words; to meditate on this principle that God is the only true and living God, and there is none other like Him in all the earth or in the heavens. He is LORD of all, the only LORD, and, because of His sovereignty, He is to be worshiped alone. This is the reason for the first and second commandments. They are the most important of the Decalogue, and the foundation of all the Mosaic Law. Verse 5: Moses’ next point connects directly to verse 4. Because of who God is, and because of His sovereignty, and because of all that He has done for them and will do, the Israelites are to love Him above all else, with all their heart, soul, and might. Jesus affirmed this as the first and greatest of all the commandments. (Matthew 22:37, Mark 12:30, Luke 10:27) According to the Moody Bible Commentary, “The heart was generally associated in Hebrew thinking with the mind, the soul denoted the innermost being or emotions, and might refers to doing the previous two injunctions exceedingly (literally ‘very, very much’). The repetition of the word ‘all’ shows that Israel’s commitment to the Lord was to be undivided and complete.” Verses 6-9: The Hebrew word for “heart” is “lêbâb”, which means, “inner man, mind, will, soul, or understanding”, according to Brown-Driver-Briggs and Strong’s Concordance. Moses is commanding the people to always be thinking about and meditating on the word of the LORD and to apply it to one’s innermost parts. (v.6) (Deuteronomy 11:18, Psalm 119:11, 98) Like the seed that is planted deep in fertile soil, the commandments of the law of God are to be planted deep in one’s heart where they will eventually grow and blossom. Furthermore, the parents are to teach all these statutes and judgments to their children by instructing them every day throughout the day. (v.7) (Deuteronomy 4:9, 11:19, Ephesians 6:4) Verses 8-9 are not meant to be taken literally, but the form of Judaism that took hold by the time of Jesus’ birth had led most Israelites – especially the Pharisees – to create phylacteries and mezuzoth. These were tiny boxes with words of scripture written on miniature scrolls, and the former was bound to one’s forehead by straps or cords while the latter was bound to the doorposts of one’s home. (Exodus 13:9, 16, Deuteronomy 11:20, Proverbs 3:3, 6:21, 7:3) The point of Moses’ command here is that the law of God was to be so much a part of everyday life for the people that they would constantly be talking about and thinking about its words. The same is true for us today. We should be reading and studying our Bible daily so that its words sink into our hearts and minds, causing us to meditate on them throughout the day. We should be memorizing those words as much as we can so that when the devil’s snares and temptations appear before us we have a defense. That process of reading, study, and memorization also is key to the ongoing process of our sanctification following salvation. The more we feed the spirit and starve the flesh, the more like Christ we will become. Verses 10-15: Moses now warns of the consequences of not doing what he commands in verses 6-9. The Israelites would be inheriting cities of great wealth, rich and fertile farmland, and all manner of goodly possessions that currently belong to the Canaanites. In other words, they will be reaping the rewards and bounty of someone else’s labor, and Moses warns them not to become complacent in their new life of prosperity. This is always the risk for the believer who is richly blessed by God. It becomes too easy for us to neglect the Lord’s commandments, to turn away from our Bible study and church attendance and daily prayer life. We quickly forget the source of all our blessings and prosperity and instead put other things at the center of our lives. (Deuteronomy 8:11) Along with all their houses and material wealth, the Canaanites would also be leaving behind their false gods, idols that were carved from wood and stone, as well as the high places and groves that were built to house them. (v.14) There would also be other nations outside the promised land that would be a snare to the Israelites because of their false religions and practices. Moses reminds the people to fear God alone, to serve Him only, and swear only by His name. (v.13) (Deuteronomy 13:4) Jesus quotes this verse to Satan when rebuking him. (Matthew 4:10, Luke 4:8) The consequences of not obeying this command are stated in verse 15: “For the LORD thy God is a jealous God among you…”. (Exodus 20:5, Deuteronomy 4:24) God’s jealousy is a natural extension of His holiness, and He will not share His glory with any man or anything that man makes. If the Israelites worship anything or anyone other than the LORD their God, they will suffer God’s wrath, and He will wipe them “…from off the face of the earth.” This is not to say that He will break His promise to Abraham, but it does mean that He will destroy an entire generation and start anew with their children. This is, in fact, exactly what happened with the first generation that came out of Egypt. God sentenced them to forty years of wandering in the wilderness until they all died because of their disobedience and lack of faith. It’s also important to note that phrase from verse 15, “among you”. God is dwelling among His people in the tabernacle, and He had promised to continue dwelling among them after they entered the promised land. (Exodus 33:3) In a similar manner, believers today have God dwelling within them in the form of the Holy Spirit, and the consequences for sin and disobedience are no different for us than for the Israelites. If we persist in idolatry, lack of faith, or all manner of other such sin, God will chastise us as a Father disciplines His children. Our bodies are the temples of the Holy Ghost, and the LORD our God will not share His glory with any other. We are to put Him first in our lives, above all else! Verses 16-19: Moses expounds on this point by warning the Israelites against testing the LORD’S patience as they did at Massah. (1 Corinthians 10:9) Instead, the people are to “…diligently keep the commandments of the LORD your God…” (v.17). (Deuteronomy 11:22, Psalm 119:4) Obeying God requires a commitment of one’s whole heart and mind, a daily conscious decision and effort to choose God and forsake all else. The children of Israel, like believers today, are easily tempted by their sin nature to wander from God, and Moses is exhorting them to strive daily to stay true to the LORD their God. They are to “…to do that which is right and good in the sight of the Lord…” (v.18) because only obedience would bring them the fulfillment of God’s promise to their father, Abraham, as well as a multitude of other blessings and long life. (Exodus 15:26, Deuteronomy 8:7) It would be by God’s power and providence that Israel would successfully conquer all their enemies in the promised land. (v.19) (Numbers 33:52-53) Verses 20-25: Moses now circles back to the point he made in verse 7. The parents are to instruct their children on the testimonies, statutes, and judgments of the whole law of God. (v.20) (Exodus 13:8, 14) They are to always remember where they came from and how God delivered them from bondage in Egypt by His divine power and might. (v.21) (Exodus 13:3) They are to remember His signs and wonders that He displayed to both the Egyptians and the Israelites in order that His covenant with Abraham would be fulfilled. (v.22-23) Lastly, they are to instruct their sons and daughters just as Moses is instructing them now, to keep the law of the LORD, because only through obedience will come happiness, blessings, and long life. (v.24) (Deuteronomy 10:12-13, Job 35:7-8, Jeremiah 32:39) Not only that, but obedience to the law will also be “…our righteousness…” (v.25) (Deuteronomy 24:13, Romans 10:5) By “…keeping all these commandments before the LORD our God…” the Israelites would be declared righteous. This verse is one of the many clues throughout the OT that confirm eternal salvation as a combination of faith plus works in this dispensation of the law. (Ezekiel 18:20-22, 24, Habakkuk 2:4) Unlike believers today in the NT dispensation of grace, those in the OT were not saved by faith alone, nor was their salvation secure. If they did not keep the law and maintain their righteousness by the daily, weekly, and yearly sacrifices in the tabernacle, they could lose their salvation. Examples of this are clearly seen in the lives of King Saul and King David. (1 Samuel 10:6, 15:22-23, 16:14, Psalm 51:11) |
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