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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)
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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 9:
Moses again reminds the people of the monumental task that lies before them. He begins this passage with the familiar call to listen: “Hear, O Israel…”. (v.1) He references the children of Anak in verse 2, the giants currently inhabiting the promised land, and whose presence had caused the lack of faith and disobedience on the part of the first generation thirty-eight years earlier. (Numbers 13:22, 28, 33, Joshua 11:21-22) He reminds the people of the power of God that will go before them, acting as a fire that will destroy those heathen nations, as God had promised. (v.3) (Deuteronomy 1:33, 31:3, Joshua 3:11, 5:14, John 10:4) Then Moses picks up the thread that he began in chapter 8, verse 17. He warns the people against the danger of pride that could come in the wake of such mighty victories. (v.4) It’s not because of any inherent righteousness in the children of Israel that God is giving them the promised land. Rather, it’s due to God’s judgment against those wicked nations, as well as the promise that He made to Abraham. (v.5) (Genesis 15:16, 50:24, Leviticus 18:3, 24, Deuteronomy 12:31, 18:9) Upon first reading of verse 5 (“Not for thy righteousness, or for the uprightness of thine heart…”), it appears that Moses is contradicting what he told the Israelites at the end of chapter 6, in verse 25. However, the point that Moses is making here in chapter 9 is the same one that he made in Chapter 7, verses 6-8. There was and is nothing that Israel had done or could do that earned or will earn God’s love and favor. God chose Abraham of His own free will to be the father of a great nation, and now the children of Israel are inheriting that promised land because of God’s divine will and choice, not anything that they have done of their own merit to earn it. The righteousness that Moses referred to in chapter 6 is the specific form of righteousness that Israel earns by observing and obeying all of God’s law. That righteousness is what earns them eternal salvation in the eyes of God, and has nothing to do with God’s initial sovereign choice of Abraham and his seed to be a separate and chosen nation above all nations and people of the world. Moses then reviews for the people their disobedience at Mount Sinai as an example of his statements in verses 4-5. (v.6-21) If the Israelites are under any illusions that they have earned the blessing of the promised land because of their own merit and status as a chosen people, Moses quickly dispels them of any such notion. He goes into detail about their sin of idolatry and their rebellion against God by worshiping the golden calf. He also highlights his own role as mediator on their behalf, for God was willing to destroy the people then and there and create a new nation from the seed of Moses. Moses isn’t mentioning this out of any sense of pride or trying to elevate himself as some kind of great leader or savior, but rather to emphasize for the people how close they came to suffering God’s great and terrible wrath. Moses is reminding the Israelites that while God is a just and loving God, He’s also a righteous, holy, and jealous God who will not hesitate to destroy the wicked and the disobedient. He has every right to demand absolute fealty and worship from His chosen people because of who He is! He is creator of all things, including mankind, and therefore God has every right to punish those who rebel against Him by worship false gods and reveling in their sin. Moses is exhorting the people to remember this after they have conquered and settled the promised land, lest they incur God’s righteous wrath through the sin of apostasy and disobedience. Moses closes this chapter with four more examples of the nation’s rebellion and then recounts his mediation on their behalf at Kadesh-barnea. (v.22-29) Once again, he refers to the parents of the generation listening to him now. Their lack of faith at the border of the promised land and the resulting disobedience earned them God’s righteous anger and judgment. It was for the sake of His own name and His promise to Abraham, Isaac, and Jacob that God did not wipe out the entire nation for the sin of the first generation. (v.26-28) CHAPTER 10: Moses continues his review of the golden calf incident. (v.1-5) The fact that God commanded him to carve out two more tablets of stone indicated that His covenant with Israel still stood. The sin of the people did not change it. The ark referred to in verse 1 was probably a simple box made to hold the tablets for safekeeping until Bezaleel later crafted the actual Ark of the Covenant. (Exodus 25:16, 21, 37:1) Verses 6-11: These are a parenthetical note, fast forwarding through the thirty-eight years of wandering in the desert to the death of Aaron and the ordination of his son, Eleazar. (v.6) Moses also mentions the separation of the tribe of Levi for specific service to the LORD. They are to assist the priests in a supportive role in all things pertaining to the tabernacle. The priests are to bear the Ark of the Covenant, to act as mediators between the people and the LORD their God, and to perform blessings in His name. (v.8) (Numbers 3:6, 4:5, 15, 6:23, 10:21, Deuteronomy 18:5) Because of this, the tribe of Levi has no inheritance of land with the other tribes. “…the LORD is his inheritance, according as the LORD thy God promised him.” (v.9) (Numbers 18:20, 24, Deuteronomy 18:1-2, Ezekiel 44:28) Verses 12-22: This section is a summary of all that Moses has taught thus far in this second address to the people. He emphasizes once more the simple command from God: to love and fear Him and to observe and obey all of His commandments, statutes, judgments, and precepts found in His law. (v.12-13) (Deuteronomy 6:5, 24, Micah 6:8, Matthew 22:37, 1 Timothy 1:5) God is the creator of all things, from the highest of heavens to the earth itself and all that is in it. (v.14) (Genesis 1:1, Nehemiah 9:6, Psalm 68:33, 115:16) Because of this He is sovereign over all, and He chose Abraham to be the father of a great and chosen nation, a people set apart above all other nations and peoples of the earth. (v.15) Because God has chosen them to be His people, set apart for His special purpose, the Israelites are to “Circumcise therefore the foreskin of your heart…” (v.16). Circumcision was an outward sign of the covenant between the people and the LORD their God, but Moses is emphasizing here that the condition of their hearts is more important. The people are to conform inwardly to God’s law by purifying their hearts and minds of all wickedness and cleaving to God alone. That also means they need to give up their pride and stubbornness and humble themselves always before God. (“…be no more stiffnecked.”) (Deuteronomy 9:6, 13) The reason for this is given in verse 17: “For the LORD your God is God of gods, and LORD of lords, a great God, a mighty, and a terrible…”. (Deuteronomy 4:35, 39, 7:21, Isaiah 44:8, 46:9, Daniel 2:47, 1 Corinthians 8:5-6, Revelation 19:16) God is the only true God, the Alpha and the Omega, the beginning and the end. He is LORD, the Creator of all things, and He has absolute sovereignty over His creation. Moses has been stressing this point to the people to emphasize two things: 1) the power of God to protect them, provide for them, and bless them for their fealty, obedience, and worship of Him alone; and 2) His great and terrible wrath that will come upon them if they don’t obey and chase after other gods. This same principle is just as true for us today as it was for the Israelites back then. God is omniscient, omnipresent, and omnipotent. We, as His creation, have neither any excuse nor any right to reject Him in any way, shape, or form. He is just, loving, merciful, and kind. But He is also holy, righteous, jealous, and vengeful against those who reject Him and His deity. Multiple times throughout Exodus, Leviticus, and now Deuteronomy, God makes it clear to Moses that He will not share His glory with any other, and those who persist in their pride and disobedience by worshiping false gods will suffer God’s wrath and judgment accordingly. Moses then concludes his point by stating that God, because of who He is, shows no partiality to anyone, nor does He accept bribes. (v.17) (Acts 10:34) He is a defender and protector of the widow and the orphan (v.18), a specific attribute that is mentioned often throughout scripture, especially in the OT. (Exodus 22:22, Psalm 68:5, 146:9, Proverbs 15:25) Because of this, God expects His chosen people to show that same consideration to the widows and orphans among them as well as those of the gentiles. (v.19) (Deuteronomy 14:29, 24:19-21, 26:12-13, Isaiah 1:17, Jeremiah 22:3, Zechariah 7:10, Malachi 3:5) Just as the Israelites were once themselves strangers in a foreign land, so should they always show love and kindness to the outsiders they meet. Because of all that God had done for the children of Israel, “…these great and terrible things, which thine eyes have seen…” (v.21), they are to “…fear the LORD thy God…” (v.20), serve Him only, cleave to Him, “…and swear by His name.” (Matthew 4:10) “He is thy praise, and He is thy God…”. (v.21) Only God in His awesome and infinite power could have taken a small family of only 70 people into Egypt and then multiplied them into a vast and mighty nation which now numbers “…as the stars of heaven for multitude.” (v.22) CHAPTER 11: Verses 1-7: The children of that first generation that came out of Egypt had witnessed the mighty acts of God, from the ten plagues to the parting of the Red Sea to the destruction of Pharaoh and all his army. (v.3-4) They had also witnessed firsthand the various miracles performed by God in the way in which He provided for the Israelites during their journey from the Red Sea to Mount Sinai. (v.5) They had seen with their own eyes the judgment of the LORD upon those who had rebelled against Him, such as Korah and all his band. (v.6) And although Moses doesn’t mention it specifically here, we know also that this second generation had witnessed the judgments against those who had worshiped the golden calf as well as those who gave into the fear and doubt of the ten spies. Moses returns to his original point for this second address to the people. He’s speaking to the sons and daughters of that first generation, not their children who were not yet born when Israel came out of Egypt (v.2), nor the very few that remain of that first generation. (Caleb, Joshua, and Aaron’s son, Eleazar, for example.) It is this second generation that is on the threshold of the promised land, and Moses exhorts them once more to “…love the LORD thy God, and keep His charge, and His statutes, and His judgments, and His commandments, alway.” (v.1) Note that Moses emphasizes again in verse 2 that the judgment of the LORD for disobedience is His chastisement of those whom He loves, a point that was made earlier in chapter 8, verse 2. God’s anger against Israel is not arbitrary or capricious. He is not capable of such human failings. Rather, God’s wrath and judgment, like all His other attributes, are always purposeful and borne out of who He is, for He cannot be anything other than perfect. Verses 8-17: The word ‘therefore’ in verse 8 underscores the reason for Israel to continue obeying and observing all aspects of God’s law: not only because of all He has done for them up to this point, but also because of all that He will do after they conquer and settle the promised land. In contrast to Egypt, where the water of the Nile River had to channeled and diverted by man-made networks in order to properly irrigate their crops, the promised land would require no such effort. (v.10) It is always under “…the eyes of the LORD thy God…” (v.12), and He is the one who irrigates all the land with “…the rain of heaven.” (v.11) (Leviticus 26:4, Deuteronomy 28:12) This is crucial, for if the Israelites fail to obey God and keep all of His commandments, then He has the power to stop the rain which, in turn, will cause the crops to fail. (v.14, 17) The resulting lack of harvest will lead to starvation and early death. Moses states in verse 9 that obedience and worship of God will bring long life to the people, a point that he makes frequently throughout Deuteronomy. (Deuteronomy 4:40, 5:16, 33, 6:2, Proverbs 10:27) God’s power over the elements, such as rain, is one way that that promise will either be fulfilled or not. Verses 18-21: These verses, specifically 18-20, are almost word for word verses 7-9 of chapter 6. Much of Deuteronomy is repetition, and the point Moses is emphasizing again here is that the second generation needs to teach the law of God to their children. As he mentioned in verse 2, the third generation had not yet been born when Israel came out of Egypt, so they haven’t witnessed firsthand the mighty acts of God. Therefore, it’s up to the parents to instill in them a love of God and His law in order that the children will obey God and teach their children the same, and so on. Only in this way will the lives of this current generation and all their descendants be long and prosperous in the promised land. (v.21) (Psalm 72:5, 89:29, Proverbs 3:2, 4:10, 9:11) Verses 22-25: Once again, Moses repeats the promise that he has already spoken of in earlier chapters. Only by consistent, diligent obedience to God and loving and worshiping Him alone will the Israelites successfully conquer the promised land. And again Moses uses the word “cleave” in verse 22. It’s not enough for the Israelites to merely obey outwardly. Their hearts must also be right with God, holding fast to Him alone the same way that a drowning man will hold fast to the life preserver. In return, “…the LORD will drive out all these nations from before you…” (v.23), people who are much greater in number and mightier in strength than Israel. These God-given victories will instill a sense of fear and dread in all their enemies, allowing Israel to possess all of the land that God promised to Abraham. (v.24-25) Verses 26-32: The children of Israel have two choices: they can obey the LORD their God and receive blessings as a result, or they can disobey and receive a curse instead. (v.26-28) (Deuteronomy 28:15, 30:1, 15, 19) Such stipulations were common elements of the treaties of the ANE at this time, and this has been Moses’ central theme all along. The specific command in verse 29 refers to a ritual that is spelled out in detail in chapters 27-28. The plains of Moreh (v.30) refers to the place where Abraham first built an altar when he entered the land of Canaan. (Genesis 12:6-7) Mount Gerizim and Mount Ebal represent the center of the Canaanite territory, about 30 miles north of where Jerusalem will eventually be built. Thus, Moses is predicting the fulfillment of God’s promise of victory over the enemies of Israel. (v.31) That covenant renewal ritual will serve as a reminder to the people of what will happen if they continue to serve and obey God or choose to disobey and rebel against Him. CHAPTER 7:
Moses continues to expand on his initial point about the first and second commandments. After stressing the importance of obedience to the law as a key to long life, blessings, and happiness after conquering the promised land, Moses now stresses the importance of obeying God’s command to utterly destroy the heathen nations that currently inhabit Canaan. If the Israelites do not follow God’s specific instructions – which Moses lays out before them in this passage – the consequences for them will be disastrous. Verses 1-5: Moses begins by listing seven nations that currently reside in Canaan: the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites. (v.1) (Exodus 33:2) We know from the later books of the OT, especially those of Samuel and Kings, that there are other nations besides these seven inhabiting the promised land, so this list is by no means a complete one. It’s likely that these groups listed here are the mightiest and largest of Canaan, and thus the most important ones to conquer first. Moses confirms at the end of verse 1 that all these people are greater in number and more powerful than the Israelites. But he also confirms God’s plan to deliver all of them into Israel’s hands. (v.2) He then outlines exactly what Israel is to do to their enemies. They are to utterly destroy them, showing no mercy and making no agreements with them. (v.2) (Exodus 23:32-33, Numbers 31:17, Deuteronomy 20:16, Joshua 2:14) Nor are the Israelites to intermarry with any of them (v.3), lest this result in the children of Israel turning away from God and falling back into idolatry and apostasy. (v.4) (Exodus 34:15-16, Joshua 23:12-13, 1 Kings 11:2, Ezra 9:2) Disobedience of this command will bring upon them God’s wrath. Therefore Israel is to “…destroy their altars, and break down their images, and cut down their groves…”. (v.5) (Exodus 23:24, 34:13, Deuteronomy 12:3) They are to burn it all completely. The Canaanites, remember, are descendants of Noah’s grandson, Canaan (Genesis 9:25-27, 10:6), and we also know from that incident at the end of Genesis 9 that some form of wickedness and perversion had been committed by Canaan against Noah. That’s the reason for Noah’s curse upon him and all his descendants. We also know from passages such as Genesis 19 and the first thirteen chapters of Exodus that most of the major nations of the world at this time were extremely wicked and depraved. They practiced all manner of idolatry, immorality, child sacrifice, and other such abominable sins. We also know this from God’s commandments to Moses throughout the rest of Exodus and all of Leviticus. God revealed to Israel the rebellion and wickedness of the heathen nations around them, and that’s why He had already pronounced judgment against them. Just as in Numbers 31, we are confronted once more by the reality of a loving and just God who is also a jealous and holy God. He will not share His glory with any other, and He will only allow mankind to live in open rebellion against Him for so long before bringing the full measure of His righteous wrath down upon them. That’s the reason for His command to Israel which Moses is repeating again here. Yes, even the children of these nations are to be exterminated, even though that is not explicitly stated here. God had allowed these people to continue for hundreds of years in their sin, giving them multiple opportunities to repent and turn to Him. They knew of Him, yet they rejected Him time and again, and now He is using His promise to Abraham and his seed to also bring judgment against these people who have so long rejected Him. The simple truth of our existence is made clear by passages such as this one. We are at enmity with our holy, righteous, and perfect Creator from the moment we are conceived in our mother’s womb. Without God, we are on our way to Hell, and He has lovingly, graciously, and providentially provided for us a way of salvation. But if we reject it and Him, we will face His righteous, jealous wrath and eternal condemnation for our sin! (Romans 3:23, 6:23) Verses 6-11: The other reason for the commands against idolatry is because the children of Israel are a holy nation, specially chosen by God and consecrated unto Him. This elected status places them above all other nations and peoples of the earth. (v.6) (Exodus 19:5-6, Amos 3:2, 1 Peter 2:9) God did not choose Israel because they were the mightiest or largest nation on the earth. (v.7) Abraham was one man with a relatively small family. He and Sarah were old and had no children. There was absolutely nothing that Abraham did, nor was there anything special or unique about him, that set him apart from the other men on the earth at that time. God chose him, of all the people on the earth, simply because He wanted to. Abraham and his seed were set apart for God’s pleasure because that’s what God desired of His own free and divine will. It is precisely because of all that God had done for Abraham, Isaac, Jacob, Joseph, and all of their children – especially with their deliverance from Egypt and the covenant at Sinai – that Israel should love God and cleave to Him and His law! (v.8) God had made a covenant with Abraham, and because the Lord is perfect – meaning that He cannot commit a sin by reneging on His promise or violating His own spoken word – He redeemed Abraham’s seed by delivering them from their bondage in Egypt and creating a new covenant with them at Mount Sinai. (Luke 1:55, 72-73) This is why Israel can put their whole trust and faith in God. (v.9) He is faithful, and He will always keep His word! (1 Corinthians 1:9, 2 Thessalonians 3:3, 2 Timothy 2:13) Those who love Him in return and keep His commandments will be blessed for “…a thousand generations.” (Exodus 20:6, Deuteronomy 5:10, Nehemiah 1:5, Daniel 9:4) But those who reject Him will suffer His divine wrath and judgment. (v.10) The LORD “…will not be slack to him that hateth Him…”, meaning the ungodly who persist in unbelief will receive their just reward for the wages of their sin. (2 Peter 3:9-10) For all these reasons Israel therefore has no excuse for not keeping “…all the commandments, and the statutes, and the judgments…” (v.11) of God’s law that Moses has relayed to them. Verses 12-16: Once again, Moses expounds on the infinite rewards of obeying the word of the LORD and keeping all of His law. God will love them, bless them, and cause them to be fruitful and multiply. (v.13) (Psalm 146:8, Proverbs 15:9, John 14:21) Their labors in the fields of the promised land will yield bountiful harvests, and their livestock will also be fruitful and multiply. The nation of Israel will be blessed above all other nations on the earth, increasing in great number with every generation. (v.14) Both the people and the cattle will never suffer a lack of offspring. That last is a unique promise, indicating that it is ultimately the hand of God that causes – or prevents – every single conception in the womb ever since Adam and Eve. It’s important to note here that when Moses speaks of the promise of God’s love in verse 13, he is not saying that Israel must earn God’s love by obeying Him. Remember that God’s love is unconditional. There is nothing we can do of our own ability or merit to earn or deserve God’s love. Just like a parent with his/her child, their love for their child is unconditional, even when that child disobeys and must be punished. The parent’s love doesn’t change based on what that child does or doesn’t do. The same goes for God and the love He has for the children of Israel. Instead, “love” in this context is referring to God’s blessings for Israel. Their obedience to Him would result in extra blessings and provision that they would otherwise forfeit by disobedience. Just as a parent will withhold special privileges or gifts from a child because of disobedience, God will not bless or honor disobedience in His children. Simply put, Israel’s faithful obedience would earn them God’s obligations for His part of the covenant. (v.12-13) “…the LORD thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers…” (v.12) Furthermore, all of the plagues and diseases that had been inflicted upon the Egyptians as judgments would fall upon Israel’s enemies. (v.15) (Exodus 9:14, 15:26, Deuteronomy 28:27, 60) Israel will have complete victory over her enemies because of this, and they are to have no pity or mercy on them. (v.16) Rather, they are to destroy them and all their idols in order to eliminate any temptation to turn from the LORD. (Judges 8:27, Psalm 106:36) Verses 17-24: Moses now reminds Israel of how exactly God will give them the victory over these other nations of the promised land. That same doubt that condemned their fathers could be experienced by their sons. (v.17) Moses is anticipating this, and thus reassures the people of God’s sovereignty and power. He starts by reminding them what God did to Pharaoh and all of Egypt. (v.18-19) The LORD had performed such signs and wonders for both the Egyptians and the Israelites! (Deuteronomy 4:34, 29:3, Psalm 105:5) Based on what God has done for His people in the past, the Israelites can have faith that He will continue to do more of the same as they enter the promised land. Throughout these sermons, there is a note of fatherly concern in Moses’ words, for he knows the people. He knows all too well their penchant for doubt and fear and backsliding. He doesn’t want this second generation to make the same mistake of their parents. The same way in which God laid low the mighty Egyptians is the same way in which He will deliver the heathen nations of the promised land into the hands of Israel. Moses quotes God’s promise at Mount Sinai. (v.20) He will send a hornet among the nations to prepare the way for Israel. (Exodus 23:28, Joshua 24:12) What exactly this is referring to is not clear. As I noted earlier in my commentary of that book, the hornet is a metaphor, and the exact form and nature of this judgment is unclear. What is clear, however, is that the survivors would be so few that they would be running in terror from the oncoming army of Israel, seeking a hiding place to escape destruction. (v.20) Israel shouldn’t be frightened of these nations, but instead remember that “…the LORD thy God is among you, a mighty God and terrible.” (v.21) Israel would not have to conquer all the nations at once, for that would be too much for them to handle. Instead, God will send His judgment upon them piecemeal, giving Israel the victory one by one. (v.22) (Exodus 23:29-30) The kings of these nations will see their lines end with this current generation, for they and their children will be utterly destroyed. (v.24) (Joshua 10:24, 42, 12:1, 23:9) God promises His people that not a single man will be able to resist their army because He has declared it so! (v.24) They can have faith in His word because of who God is, because of what He has promised, and because of all that He has done for them ever since their miraculous deliverance from Egypt. Verses 25-26: Moses then returns to the theme of this whole passage. After God has given Israel the victory over her enemies, they are to completely destroy the altars and images of the false gods that will be found throughout the homes and palaces of the cities of these heathen nations. (v.25) That word “desire” appears again in verse 25. Those idols are carved with gold and silver and other precious metals that are abundant in the promised land. But the Israelites are not to be tempted to take that gold and silver for themselves. (Proverbs 23:6) God, through Moses, is giving a specific warning to His people, forbidding them from taking as spoil whatever was used to make those graven images. Since the gold and silver would not be consumed in the fire, it’s unclear what is to be done with it after all else is burned away. The verse doesn’t say, and it ultimately doesn’t matter. The point is that the people are to leave that precious metal alone, lest it be a temptation for them to turn away from God. Moses reminds the Israelites once more that any form of carved image representing any deity is “…an abomination to the LORD thy God.” (v.25) If any Israelite disobeys by bringing such an idol into their home, he and all his family will suffer the same wrath and judgment from God that He will soon be bringing upon the nations currently inhabiting the promised land. “…lest thou be a cursed thing like it…” (v.26) Idolatry is the primary sin that earned those nations God’s judgment, and Israel is to “utterly detest” and “utterly abhor” such a “cursed thing”. (v.26) (Deuteronomy 13:17) CHAPTER 8: Moses now expands on his earlier point about the blessings that will come from obedience to God and all His commandments. He reminds the people of what God has already done for them in the forty years that they spent wandering in the wilderness. (v.2) (Deuteronomy 2:7, 29:5, Psalm 136:16, Amos 2:10) Moses then gives another reason for that judgment against the first generation: “…to humble thee, and to prove thee, to know what was in thine heart…”. (v.2) (Exodus 16:4) It wasn’t that God was ignorant of what lay in the hearts of His people, but He desired to expose their commitment to Him or lack thereof. For the children of that first generation that came out of Egypt, the forty years of wandering in the desert was an opportunity for them to prove their devotion to – and their faith in – the LORD. Moses gives a specific examples of this in verses 3 and 4. God allowed the people to suffer a lack of food so that He could demonstrate His power and providence in providing manna for them. (v.3) This also demonstrated that the Israelites they should “…not live by bread only, but by every word that proceedeth out of the mouth of the LORD…”. (Matthew 4:4, Luke 4:4) Nor did their clothing or their shoes wear out, and, aside from the specific judgments of disease that caused the death of the first generation for their disobedience, the physical health of the Israelites also was providentially maintained by God. (v.4) (Deuteronomy 29:5, Nehemiah 9:21) As a father disciplines His son, so the Lord God disciplined His chosen people. (v.5) (2 Samuel 7:14, Psalm 89:30, Proverbs 3:11-12, Hebrews 12:5, Revelation 3:19) This was a necessary response to the disobedience of the parents of the ones listening to Moses’ sermon now. The example of their fathers and mothers was not to be repeated by them. Because of how God took care of them for the last four decades they could trust and believe that He would give them the victory over their enemies in the promised land. But if they did not fear God and keep the commandments, and the statutes, and the precepts of His law, they could expect to be chastened by the LORD their God. (v.6) (Deuteronomy 5:33) Moses then gives a more detailed description of the promised land. It is more than just a land flowing with milk and honey. The scene pictured in verses 7-9 must have surely whetted the hearts and imaginations of the people listening to Moses. In stark contrast to a barren, dry desert, the promised land as described by Moses is filled with fountains of fresh water; fertile, green hills that are perfect for planting all manner of bountiful crops and vineyards as well as providing pastures for livestock; mountains that will yield forth stones for building and precious metals that will bring wealth to the nation. The Israelites will have more than enough to satisfy not only their physical needs, but their hearts as well. It is a land wherein they can settle, put down roots, and rear their children in happiness and peace. And for all that they must remember to always thank the LORD their God, because it is only He that can provide all of that. (v.10) (Deuteronomy 6:11-12) The inherent danger, though, in receiving such rich and bountiful blessings from God is that Israel could become complacent and prideful. Moses warns them to “…forget not the Lord thy God…” (v.11), nor the keeping of His law. In contrast to the harsh conditions of the desert where Israel had to depend on God for every basic need (v.15-16), life in the promised land would be one of comfort and ease. (v.12-13). If they weren’t careful, the children of Israel could easily forget where they came from and all that God had done for them. (v.14) (Psalm 106:21, Proverbs 30:9, Hosea 13:6) Too often in this life, when God has been good and blessed us with many things, we forget that it is only by His hand that we prosper at all. We begin thinking of our success and our wealth as our own achievements rather than gifts from the LORD. (v.17) Moses warned the Israelites to never forget that it is God who provides all things, and that the wealth of the promised land was being given to them because of the covenant He made with their father, Abraham. (v.18) (Proverbs 10:22, Hosea 2:8) If Israel does forget God and falls back into idolatry, then they will suffer the same fate as the heathen nations which they are about conquer and destroy. (v.19-20) (Daniel 9:11-12) 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) The first three chapters of Deuteronomy are a review of Israel’s history following the exodus from Egypt. They’re also a review of God’s guidance, providence, provision, and protection of His chosen people as well as the rebellion and disobedience of the first generation that came out of Egypt. Now, here in chapter 4, the final section of Moses’ first address is an exhortation to the second generation as they stand on the threshold of the promised land once again. The whole point of the previous three chapters was a prologue to this one where Moses switches into a sermonic mode, preaching to the people in his final days as their pastor and shepherd.
This section echoes the traditional format of the treaties that were customary in the ANE between a king and his subjects, especially those of the second millennium B.C. Hittites. (Refer back to my commentary of Exodus 19.) Moses is reminding the people what took place on Mount Sinai forty years earlier, when God first gave the law to the parents of the generation that he is addressing now. Many of the words and phrases in this passage are similar to what Moses relayed to the people four decades earlier. Verses 1-4: God had given the law to the Israelites so that they might live and, by their obedience, possess the promised land which God had given to them by a promise to Abraham. (v.1) The purpose of the law was twofold: 1) to keep Israel safe from physical and spiritual harm, and 2) provide a means of knowing and worshiping God, their Lord and king. That first point is what is meant by verse 1 when it says “…that ye may live…”. Obeying the law would keep the people from the consequences of sin, such as the physical diseases caused by sexual immorality, or the spiritual decay caused by the worship of idols and false gods. This is why Moses makes a distinction in verse 2 about the word of the LORD versus the word of men. The commandment not to add to the law except what God Himself has spoken is to prevent corruption of His pure, perfect word by sinful man. (Deuteronomy 12:32, Joshua 1:7, Proverbs 30:6, Revelation 22:18-19) Disobedience of the law would incur God’s wrath and judgment; obedience would result in His blessings and long life. This is why Moses mentions the incident at Baal-peor in verses 3-4. (Numbers 25:1-3, Joshua 22:17, Psalm 106:28) His warning to the Israelites is, in essence, “You saw what God did to those who disobeyed. They are all dead, but you who did obey are alive today.” But it’s a specific type of obedience that Moses is speaking of here. The original Hebrew word in verse 4 is “dâbêq” which the King James translators rendered in English as “cleave”. It means “clinging, or adhering to”, according to the Brown-Driver-Briggs Bible dictionary. This type of obedience is more than just simply doing what one is told. To cleave to something is to cling to it as if one’s life depends on it, the same way a drowning man will cling to a life preserver. Moses is exhorting the Israelites to “…cleave unto the LORD your God…” because He is the source of true happiness, fulfillment, and all blessings. He is the source of life itself, and to cleave to Him is to have a life of true purpose, joy, and peace. Verses 5-8: Moses reminds the people that what he is preaching has come directly from the LORD. (v.5) The only way in which they will possess the promised land is through obedience to God’s statutes and judgments. By doing so, Israel will be a beacon of wisdom and understanding in the eyes of all the other nations, as well as being blessed with happiness and long life. (v.6) (Deuteronomy 30:19-20, 32:46-47, Job 28:28, Psalm 19:7, 111:10, Proverbs 1:7, 2 Timothy 3:15) This is part of what God was referring to when he told Abraham, “…and in thee all families of the earth shall be blessed.” (Genesis 12:3) The primary reason God created the heavens and the earth and all that is in them – including mankind – is so that His name will be glorified. He chose Abraham and his seed as one method of drawing the nations around them to the LORD. Israel is to be a light unto the world, a way by which all nations would come to know God and worship Him. Moses illustrates this point at the end of verse 6. The people of the heathen nations will look at Israel and say, “Surely this great nation is a wise and understanding people.” But more than that, Moses adds, there is no other nation on earth “…who hath God so nigh unto them, as the LORD our God is in all things that we call upon Him for?” (v.7) (2 Samuel 7:23) Because of who God is – holy, righteous, and perfect in all possible ways – His law is righteous and perfect as well. (v.8) That law is what sets the nation of Israel apart from all other nations on the earth. All the other peoples of the earth worship false gods and live wicked lives full of all manner of filthiness and depravity. They follow the law of their own hearts which are “…desperately wicked..” (Jeremiah 17:9), full of pride and rebellion against almighty God. It is that sin from which God redeemed Abraham and his seed, bringing the children of Israel out of the slavery and darkness of Egypt into a new life of light and freedom. But the only way to keep that freedom and enjoy the blessings that come with it is to obey the Lord their God by keeping all the statutes and judgments that He decreed within his law. Verses 9-13: Moses recalls the initial meeting of the people and the LORD at the base of Mount Sinai. He exhorts the new generation of Israel to not forget what happened there, when God commanded him to gather the people in order to give them the law. (v.10) They are to pass on this knowledge and wisdom to each generation, “…that they may learn to fear Me all the days that they shall live upon the earth…”. (v.10) (Genesis 18:19, Deuteronomy 6:7, 20, Psalm 78:5-6, Proverbs 22:6, Ephesians 6:4) The presence of God appeared to the people as both fire and darkness and thick clouds (v.11), and they saw no physical being but heard only a mighty voice from within the fire. (v.12) (Exodus 19:17, 20:22, Deuteronomy 5:4, 22, 1 Kings 19:11) The summary and basis of the entire law, the ten commandments, were given to Moses at this time. (v.13) (Exodus 24:12, Deuteronomy 9:9, 11) The word “covenant” is used again here, indicating that God is initiating a relationship with His chosen people. While the Mosaic Law is similar in structure and pattern to an ANE treaty between a king and his subjects, the covenant that God created with Israel at Mount Sinai is far more than just a treaty. He is the LORD their God, their creator and sustainer of all life, and He is calling His people to more than just simple obedience in exchange for rewards and blessings. He is calling them to a life of holiness, a constant, daily striving to live in submission to His will and direction in all areas of their lives. Just as believers today strive for that same holiness through the ongoing sanctification of the Holy Spirit and our obedience to the commandments of God’s word, the Israelites listening to Moses here in Deuteronomy are being reminded of their covenantal obligations that they – and their fathers – agreed to at Mount Sinai forty years earlier. Verses 14-20: Moses now addresses the specific issue of idols and similar graven images. He uses the phrase “Take ye therefore good heed unto yourselves…” (v.15), a variation of which was also used in verse 9. (Deuteronomy 12:13, 19, 30) Joshua repeats it again to the people after they have conquered the promised land. (Joshua 23:11) This command stresses a personal application of the statutes and judgments of the law on the part of the people. They must take the law to heart, making a free will choice every day to obey the LORD their God in all things. Moses reminds them that they saw no physical likeness of God in the fire and smoke at Mount Sinai. (v.15) Therefore, they are to make no likeness or graven image, neither male or female, nor any form of animal in an attempt to create an image of God in order to worship Him. (v.16-18) Nor are they to deify or ascribe any special powers to the sun, moon, and stars (v.19), as the other nations and peoples around them have done. In doing so, they will corrupt themselves. (Exodus 32:7, Deuteronomy 9:12, 31:29, Romans 1:23) This is one of the key differences between true, Biblical Christianity and all other world religions. The Catholics worship statues and images of Mary; the Mormons adorn the inside of their temples with paintings of Joseph Smith; statues of Buddha can be found in the temples and homes of his followers; and those who practice witchcraft and other similar New Age religions utilize a host of objects and symbols as part of their daily worship. The practice of astrology and ascribing supernatural powers to specific arrangements of the stars and planets is a form of idolatry. Even religions such as Islam that don’t allow images or paintings of Muhammed still practice idolatry by elevating their prophet and his words above God. They don’t allow the Koran to be translated into any other language except that in which it was originally written, treating Muhammed’s words as more sacred than those of the only true and living God. Israel was constantly surrounded by heathen nations that worshiped the creatures rather than the creator, and Moses is reminding the Israelites of the first and second commandments. (Exodus 20:3-4, Deuteronomy 5:7-8) God is a spirit with no physical form or likeness that can be seen with human eye. (It’s not even clear in scripture whether the saved will be able to “see” God when we are with Him in heaven, after we have received our new, uncorrupted bodies.) Because of this, the only true and proper worship of Him is in spirit (John 4:24), meaning that there should be no connection of our worship of God in any way with anything that is physical or fashioned by human hands. Moses gives the primary reason for this commandment: the children of Israel are a chosen people, delivered from “…the iron furnace, even out of Egypt, to be unto Him a people of inheritance…”. (v.20) (1 Kings 8:51, Jeremiah 11:4) The image and metaphor of an iron furnace calls to mind a crucible, a refining process whereby the dross and all other impurities are removed in order to bring forth a pure, perfect precious metal. The seed of Abraham is a precious treasure to God, and it’s one of the major reasons that He initiated His covenant with them at Mount Sinai. He allowed them to suffer in Egypt in order to better prepare them to be His inheritance. This same metaphor is used by the apostle Peter to picture the refining and purification of the New Testament believer’s faith. (1 Peter 1:6-7) We, too, have a similar inheritance: eternal life provided by God through the death of His only begotten son, Jesus. The trying our faith is the cornerstone of the process of sanctification as we strive for holiness in our daily walk with the LORD. The last phrase of that verse, “…as ye are this day…”, indicates that, despite the disobedience of the first generation, God still has a plan for Israel. Moses is reminding the second generation that they are still chosen, that God is still working on their behalf. All that is required of them is faith and trust in the LORD and absolute, unwavering obedience to His divine will. Verses 21-22: Moses once again interjects an example from his own life to demonstrate the necessity of obedience to God and the consequences for not doing so. This is the third time that Moses brings up his act of rebellion (Deuteronomy 1:37, 3:26), and he uses the same phrase as before, “…the LORD was angry with me for your sakes…” (v.21), meaning that God was displeased by Moses’ leading the people astray through his act of rebellion. Verses 23-28: Moses now returns to the theme of what will happen to Israel if they don’t obey God after they have conquered the promised land. He begins with that familiar phrase, “Take heed unto yourselves…” (v.23), and then describes a hypothetical scenario. If Israel forgets her covenant with the LORD, and builds themselves idols to worship in place of God, and by doing so corrupts their children, grandchildren, and so forth (v.25), then God will pour out His wrath upon them, withholding His blessings and instead bring chastisement upon them by scattering them among the heathen nations. (v.26-27) Israel will be slaves again in a foreign land, just as they were in Egypt, where they will be forced by their captors to continue in their idolatry. (v.28) (Deuteronomy 28:36, 64, Jeremiah 16:13) The reason for this judgment and punishment is because Israel will have broken her covenant with God (v.23), and “…the LORD thy God is a consuming fire, even a jealous God.” (v.24) (Exodus 20:5, Isaiah 42:8) Verses 29-31: But if, after all that, Israel returns to the LORD and seeks Him “…with all thy heart and with all thy soul…” (v.29), while they are still in the midst of captivity and suffering (v.30), then God will have mercy, for He has never forsaken them nor forgotten “…the covenant of thy fathers which He sware unto them.” (v.31) (Leviticus 26:39, 44, Deuteronomy 30:1, 2 Chronicles 15:4, Nehemiah 1:9, Jeremiah 30:11) Even in the “…latter days…” (v.30) of Israel’s judgment, when they have been suffering for many generations, no matter how long it takes them to finally turn back to the LORD and repent, He will hear their cry, forgive their sin, and save them. (Genesis 49:1, Deuteronomy 31:29, Jeremiah 23:20, Hosea 3:5) Verses 32-40: Moses challenges the people to consider how truly unique they are among all the nations of the earth. Nowhere in the history of mankind had God ever redeemed an entire nation of people in the way that he delivered the children of Israel from their bondage in Egypt. (v.34) No other people have seen such powerful signs and wonders and heard the voice of God from the midst of fire as have the Israelites. (v.33-34, 36) (Exodus 19:9, 19, 20:18, 22, 24:11, Deuteronomy 5:24, Nehemiah 9:13, Hebrews 12:19, 25) No other people have been victorious over other nations far more powerful than they, nor has any other people been given an inheritance of land such as God has promised to the seed of Abraham. (v.38) The primary reason and purpose that God showed Himself to Israel in the way that He did, beginning with the plagues in Egypt, and then the miracles of food and water in the desert, and culminating with the giving of the law at Mount Sinai, is so that Israel would believe that He is the only true and living God. (v.35) There is no other like Him “…in heaven above, and upon the earth beneath…”. (v.39) (Joshua 2:11) For that reason alone, Israel is to keep all of God’s commandments, all the statutes and judgments of the law, that they might live long and prosperous lives in the promised land, and that their children and children’s children might also be blessed in the same way. (Leviticus 22:31, Deuteronomy 5:16, 32:46-47) Moses is continually emphasizing in this whole passage – and throughout this book – Israel’s uniqueness among all the nations of the earth. Because of the covenant that God made with their father, Abraham, and because of all that God has done for his seed in redeeming them from slavery in Egypt and making a new covenant with them in the form of the Mosaic Law, the children of Israel are to cleave to God alone. They are to obey and worship Him not only because of who He is and what He has done for them, but also because of what He will do. Moses is giving the second generation a persuasive argument for why they must obey and trust God as they prepare to conquer the promised land. Without the LORD going before them and giving them the victory, they will fail. And the only way to achieve that victory is through obedience to God and faith in Him and His promises. Verses 41-43: The reference to Moses in the third person in verse 40 signals a break between his sermon that ended in verse 40 and his next address to the people that begins in chapter 5. The interjection here about the three cities of refuge on this side of the Jordan – where Israel had already conquered and begun to settle – might seem a bit odd and out of context after the exhortation from Moses in verses 1-40. But the explanation about the cities of refuge in verse 42 relates directly to what Moses had just finished encouraging the people to do, which was keep the law of God. The cities of refuge, remember, are for the manslayer, the one who accidentally takes another human life. This brief interlude is a reminder that God has made provision for all circumstances in His law, and the specifics of that law is what Moses is going to expound on in his second address. The only reason that Moses could name these three cities (v.43) is because the land this side of the Jordan had already been conquered by Israel. It was that which had once belonged to the kings Sihon and Og, victories that Moses had just finished reviewing for the people in chapters 2 and 3. Verses 44-49: This chapter closes with a brief review of where Israel is currently camped and settled as Moses gives his second address to the people. The sermon in this chapter was a call to continued obedience of God by keeping His statutes and judgments (v.45), and now Moses is going to review exactly what those are in chapters 5-26. CHAPTER 1:
Each year, usually in late January, the president of the United States will go before congress and the nation to give what is known as the state of the union address. This speech is typically a “report card” of his administration: what they’ve done thus far for the American people and what he plans to do for the remainder of his term. It’s also often a report of the general “health” of the nation as a whole, hence the title “state of the union”. In like manner, the book of Deuteronomy is a combination of three addresses by Moses “…unto all Israel…” (v.1) before the nation enters into the promised land to begin their campaign of conquest and settlement. Verses 1-5: The geographical setting and time frame for this first address is given in this introduction to chapter 1. These first five verses were most likely penned by the same person who wrote the final chapter, probably Joshua or some other scribe assigned by him or Moses before his death. The book opens where Numbers left off: in the plains of Moab, on the east side of the Jordan River, (v.1, 5) sometime after the defeat of Sihon and Og. (Numbers 21:23-24, 33, Deuteronomy 2:26, Joshua 13:10, Nehemiah 9:22) Verses 6-18: Moses begins with a review of Israel’s journey from Mount Sinai to the plains of Moab, a historical account that starts in verse 6 and ends in verse 43 of chapter 4. Horeb, remember, is another name for Mount Sinai. (Exodus 3:1, 12) Verses 7-8 recall the promise made to Abraham, Isaac, and Jacob. (Genesis 12:7, 15:5, 22:17, 26:3, 28:13, Exodus 33:1, Numbers 14:23, 32:11) Moses is reminding this second generation that the land is theirs to possess. It was already promised to them nearly seven hundred years earlier, and the time has come for them to seize upon that promise and claim the victory that God will deliver to them. Part of God’s promise to Abraham was that his seed would number as the stars of the heaven, a fact that Moses brings up in verse 10, and that’s the reason he had asked each tribe to appoint wise men, elders who could help him rule and judge the nation. (Exodus 32:13, Deuteronomy 7:7, 10:22, 26:5, 28:62) To do it alone was more than Moses could bear. (Exodus 18:21-22) There is a reminder in verse 17 to the new generation of elders to judge fairly and justly, and to not show any bias towards any of the ones who are involved in the disputed matter. (Leviticus 19:15, Deuteronomy 10:17, 16:19, 24:17, 1 Samuel 16:7, Proverbs 24:23, Acts 10:34, James 2:1, 9) Verses 19-46: Moses now recalls the events at Kadesh-barnea, where the twelve spies were sent into the promised land to scout it and bring back a report to the people. (Numbers 13-14) He reminds the new generation of why their parents – with the exceptions of Caleb and Joshua – were not allowed to enter Canaan. It was their rebellion against God, which resulted from a lack of faith, that caused the LORD'S anger and wrath against them. (v.34) This passage includes some of Moses’ exhortation to the people at that time that was not recorded in Numbers 14. (v.29-31) He had reminded them of God’s power and providence that was displayed in His delivering them out of Egypt and caring for them in the wilderness. God had treated Israel “…as a man doth bare bear his son…” (v.31), who went before Israel each day as a cloud and each night as a pillar of fire to guide them. (v.33) Yet the people refused to have faith and trust in God when it counted the most, and He punished them accordingly. (v.35) Nor does Moses excuse his own sin of disobedience. (v.37) He acknowledges his weakness that cost him the promised land as well, and then highlights the obedience of Caleb and Joshua. (v.36, 38) He closes this section with a review of Israel’s second act of disobedience in going against the Amorites after God had instructed them to turn back towards the wilderness. (v.41-44) Though the people were sorry for their sin “…and wept before the LORD…”, He “…would not hearken to your voice, nor give ear unto you.” (v.45) One of the reasons for highlighting the disobedience of the first generation is to emphasize the importance for the second generation of obeying the word of the LORD, no matter how impossible His direction or purpose may seem to them. Moses is exhorting the people to not make the same mistake as their fathers. The promised land is theirs to possess, a verb that occurs 52 times in Deuteronomy. But the only way to have victory over their enemies is to first have faith in God and to obey Him always! CHAPTER 2: Verses 1-8: Moses continues his historical narrative, recalling the Israelites’ encounter with the Edomites. Following the account of Israel’s disobedience in the previous chapter, Moses now highlights their obedience in heeding God’s commands regarding Edom and Moab. God had instructed Israel not to provoke Edom, but to pass around their territory, compensating them for any food or water that Israel might consume as they journeyed near their coast. (v.5-6) Just as He had promised the land of Canaan to Israel, God had promised to Esau the land currently occupied by his descendants (v.5), which also included Mount Seir. (Genesis 36:6-8, Joshua 24:4) That peak that Israel had been circling for some time was in the range on the border of Edom, south of the Dead Sea. The reason the Israelites would not need any provisions from the Edomites was because God was with them. He provided all that they needed. (v.7) (Deuteronomy 8:2, Matthew 6:8, 32) God had also put the fear of Israel into the Edomites (v.4) so that they also did not provoke the descendants of Jacob. He even referred to Esau’s descendants as “…your brethren…” (v.4), reminding Israel of their common ancestry with the Edomites. (Deuteronomy 23:7) Verses 9-25: This section highlights Israel’s encounter with Moab and Ammon. As He had done with Esau, the LORD had also given the descendants of Lot a portion of land to claim as their own, and Israel was not to fight either the Moabites or the Ammonites. (v.9, 19) (Genesis 19:36-38) He specifically mentions the city of Ar as part of Moab’s promised land. (v.9, 18) (Numbers 21:15, 28) Verses 10-12 and 20-23 are parenthetical insertions explaining some of the history of Edom, Moab, and Ammon. The reference to the Emims in verses 10-11 and the Zazummims in verse 20-21 are the same peoples that are referenced in Genesis 14:5-6. These were the original inhabitants of the land that is currently occupied by the Edomites, Ammonites, and Moabites at the time of Israel’s wanderings in the wilderness. Moses states that both the Emims and Zazummims were as great in stature and might as the Anakim, the current inhabitants of Canaan. (v.10-11, 21) (Numbers 13:22, 33, Deuteronomy 9:2) The fact that God had also given victory to the Edomites, Moabites, and Ammonites when they all conquered this land that had once belonged to the ancestors of the Anakim (v.22) should have been another boost to Israel’s faith in God to give them the victory over that same people in Canaan! And perhaps that is why Moses inserts this brief history in this passage. Verse 12 speaks of the Horims, the ancient people that had once inhabited the land now occupied by the Edomites. These, too, had been conquered by King Chedorlaomer at the same time that he conquered the Emims. (Genesis 14:6) Verses 26-37: Moses recalls the conquest of Heshbon. God had hardened King Sihon’s heart, just as He did with Pharaoh, in order to bring victory to the Israelites and glorify His name. (v.30) (Numbers 21:23) The sovereignty of God is emphasized in this chapter. Just as He is doing with Israel at the time that Moses is writing this, God had worked directly in the lives and hearts of the of the people of Edom, Moab, and Ammon to give them the victory over their enemies. The LORD had made promises to the descendants of Esau and Lot, just as He had with Abraham, and He directed Moses and the children of Israel in their encounters with the Edomites, Moabites, and Ammonites so that His word would be fulfilled. At the same time, however, He also gave victory to the Israelites, delivering the heathen people into their hands, in order to bring about His divine judgment upon the wicked for their sin. (v.33) (Exodus 23:31, Deuteronomy 7:2) CHAPTER 3: Verses 1-11: Moses reviews the conquest of Bashan. (Numbers 21:33-35) Verse 11 gives more detail about King Og than what was previously recorded in Numbers 21. He was the last descendant of the giants from the days of Abraham, a.k.a. the Rephaim, whom Moses referred to in the previous chapter. (Deuteronomy 2:10-11) (The word “giant” that is used in both that passage and this one is translated from the Hebrew word “râphâ’”, which means “giant”.) The word “bedstead” refers to either his bed, or possibly his sarcophagus, which was made of iron and was 13 ½ feet long and 6 feet wide! Not even Goliath of Gath would grow anywhere near that height (1 Samuel 17:4), which suggests that the Anakim currently occupying the promised land at the time Moses is writing this are not of the same stature as the ancestors of Og. He and his fathers were giants indeed! If God could give victory to Israel over a man as formidable as Og and all his armies, how much more victorious could His chosen people be over the Anakim of Canaan who were probably only about half that height??? Moses describes once again the fortified cities of Bashan, and how the men of Israel utterly destroyed them, taking all their livestock and other spoils for themselves. (v.5-7) Verse 6 mentions that all the men, women, and children of Bashan were slain, unlike the later battle with the Midianites (Numbers 31) where only the female virgins were kept alive and given to the men of Israel as wives. (Refer back to my commentary on Numbers 31 for a discussion of God’s righteous judgment against the wicked and the morality of killing women and children.) Verses 12-20: Moses recounts the division of land of the Transjordan among the tribes of Reuben, Gad, and half of Manasseh. (v.12-17) (Numbers 32) He also reminds them now of their agreement to go fight with their brethren “…until they also possess the land which the LORD your God hath given them beyond Jordan…”. (v.18-20) Only when all of the promised land is conquered will there be true rest for the children of Israel. (v.20) (Deuteronomy 12:9-10, Joshua 21:44, 22:4, Hebrews 4:9) Verses 21-29: Moses ends this passage with a review of the ordination of Joshua as the next leader of Israel. (v.21-22) (Numbers 27:22-23, Joshua 11:23) Moses’ exhortation to Joshua in these two verses was not recorded in Numbers 27 because it wasn’t relevant to that specific passage. But Moses now includes it here because his words to Joshua echo the theme of Deuteronomy, especially these first three chapters. Moses reminds Joshua – and the people – that the same victory which the LORD had given them over Sihon and Og would also be done for all the kings of the heathen peoples that currently inhabit the promised land. (v.21) He tells Israel not to fear them, “…for the LORD your God He shall fight for you.” (v.22) (Exodus 14:14, Deuteronomy 1:30, 20:4, Nehemiah 4:20) Something else that is not recorded in Numbers 27 is Moses’ request of God to show him mercy and allow him to enter the promised land. (v.24-25) Moses appeals to God greatness and power, and the question in verse 24 is rhetorical. (Deuteronomy 5:24, 11:2) Moses is not stating a belief in other gods, but is rather affirming the truth of God’s singular deity and absolute sovereignty. (Exodus 8:10, 15:11, 2 Samuel 7:22, Psalm 71:19, 86:8) But God’s decision regarding Moses’ disobedience at Meribah in Kadesh is final. “But the LORD was wroth with me for your sakes, and would not hear me…” (v.26) (Numbers 20:12, 27:14, Deuteronomy 1:37, 31:2, 32:51-52, 34:4) He tells Moses to “…speak no more unto me of this matter.” He then instructs Moses to go to the top of Mount Pigsah where he will be able to look over into the promised land. (v.27) (Numbers 27:12) Abarim and Pigsah are both within the same mountain range. This was, incidentally, the same site where Baalam met with King Balak. (Numbers 23:14) God then commands Moses to command, encourage, and strengthen Joshua, “…for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see.” (v.28) (Numbers 27:18, 23, Deuteronomy 31:3, 7-8, 23) The mention of Beth-peor in the final verse brings to mind the rebellion and disobedience of Israel that was caused by Balaam when he encouraged the daughters of Midian to seduce the men of Israel. (Numbers 25) This is also a site close to the location where Moses is buried after his death. (Deuteronomy 34:6) |
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