Torah (written)

Deuteronomy 31:14-21
A Witness for Me Against the Children of Israel

The passage today is so poorly translated by almost every version of the Bible that it is almost impossible to properly tell what is going on. Even Young’s, the most literal translation of all, and who got most of the subtleties right, failed to get verse 20 right.

As I was typing the sermon, I almost felt I owed you an apology for the amount of time I will have to explain to you all of the inaccuracies that are found in the version I use for sermons, meaning the NKJV. But they simply follow along with the innumerable mistranslations of the KJV.

And pretty much all the others make the same mistakes. However, I shall not apologize for two reasons. First what you will go through is only about 40 or so minutes. I had to go through it for almost 10 hours, just to ensure it was right for you.

As such, how can I feel like you shouldn’t have to go through also! But secondly, once you see why these changes are so important to understanding what is being said, I honestly think you will agree that all of the minutiae we have to go through is actually worth it.

Text Verse: “Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. ²⁴ He who calls you is faithful, who also will do it.” 1 Thessalonians 5:23, 24

I think this is the first time I have ever done a sermon where I used the same verse for the Text Verse as for Closing Verse. I think it’s right to do so because without understanding all of the corrections to the errors in translations in the sermon verses, you might come up with a completely different view of what Paul is saying.

I mean, how many denominations, churches, pastors, preachers, and teachers adamantly state that a person can lose his salvation? We’re reading the same Bible and coming to completely different conclusions concerning a matter of real doctrinal importance.

In the end, only one view is correct. That means that the other is… incorrect. And that means that an enormous number of people believe 100% incorrectly on this issue. That is problematic.

Paul says that God who calls you is faithful. He also says that He will perform (do) what he said in the previous verse, meaning preserving us blameless. Either what he says is true, or it is not. But where do we find out about the faithfulness of God? How can we tell if He is reliable or not?

Well, you can do so right from the history – and continued existence – of Israel. But when you either don’t know that history or when you have a faulty view of it because of faulty translations, as well as faulty teachers of the word concerning it, then you will naturally come to the conclusion that God’s faithfulness is not always something to be relied on.

How tragic. Let us be in the word, let us evaluate it as precisely as we can, and let us never apologize for doing so. I went through it for you, now you just sit still and listen to it from me. Ok? Let’s do it! Great things are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. I Will Surely Hide My face in That Day (verses 14-18)

¹⁴ Then the Lord said to Moses,

va’yomer Yehovah el mosheh – “And said Yehovah unto Moses.” The words are rare for Deuteronomy. Moses has been the speaker throughout the vast majority of the book. But now, after Moses has given these many words and chapters of instruction, it is the Lord who speaks, and it is directly to Moses.

The Lord’s words are words of ending and finality. And yet, they are also words of continuance and a new direction. Moses is “He Who Draws Out.” He has drawn out the will of the Lord for the people of Israel. The time for that is now coming to a close. As such, the Lord says…

^{14 (con’t)} “Behold, the days approach when you must die;

hen qarevu yamekha la’muth – “Behold approach your days to die.” The meaning is obvious. The days, until Moses dies, are coming to a close. Because of this, preparations must be made for things to continue on after his death. Therefore…

^{14 (con’t)} call Joshua,

Joshua has been Moses’ assistant and second in command for the past forty years. His name means, “The Lord (Yah) is Salvation.” It is he who has already been noted as Moses’ successor in Numbers 27. The ongoing narrative since then has now caught up to that account.

In other words, just as Ruth belongs within the book of Judges chronologically, what occurs now belongs within the timeframe of the book of Numbers. Deuteronomy is an account that details Moses’ words within the ongoing narrative. Notice how what is now said in Deuteronomy fits into what is said then –

Now the Lord said to Moses: “Go up into this Mount Abarim, and see the land which I have given to the children of Israel. ¹³ And when you have seen it, you also shall be gathered to your people, as Aaron your brother was gathered. ¹⁴ For in the Wilderness of Zin, during the strife of the congregation, you rebelled against My command to hallow Me at the waters before their eyes.” (These are the waters of Meribah, at Kadesh in the Wilderness of Zin.)
¹⁵ Then Moses spoke to the Lord, saying: ¹⁶ “Let the Lord, the God of the spirits of all flesh, set a man over the congregation, ¹⁷ who may go out before them and go in before them, who may lead them out and bring them in, that the congregation of the Lord may not be like sheep which have no shepherd.”
¹⁸ And the Lord said to Moses: “Take Joshua the son of Nun with you, a man in whom is the Spirit, and lay your hand on him; ¹⁹ set him before Eleazar the priest and before all the congregation, and inaugurate him in their sight. ²⁰ And you shall give some of your authority to him, that all the congregation of the children of Israel may be obedient. ²¹ He shall stand before Eleazar the priest, who shall inquire before the Lord for him by the judgment of the Urim. At his word they shall go out, and at his word they shall come in, he and all the children of Israel with him—all the congregation.”
²² So Moses did as the Lord commanded him. He took Joshua and set him before Eleazar the priest and before all the congregation. ²³ And he laid his hands on him and inaugurated him, just as the Lord commanded by the hand of Moses. Numbers 27:12-23

Moses doesn’t go up to view the land of promise until Deuteronomy 34, and yet the Lord told him to go up and view it in Numbers 27. The same is true with the commissioning of Joshua now. The narrative is lining up with the unfolding events. It is now, at this specific time before the death of Moses, that he is to call Joshua…

^{14 (con’t)} and present yourselves in the tabernacle of meeting,

The translation is incorrect, or at least faulty: v’hityashevu b’ohel moed – “and present yourselves in tent meeting.” The words here may not be referring to the tabernacle where the ark was at all. This is because it clearly says they would present themselves “in” the tent.

The tabernacle, after its ordination, was only to be accessed by the Levitical priests in the performance of their duties. Therefore, this could be a completely different tent noted in Exodus 33, where Moses would meet with the Lord and where Joshua was also allowed access –

“Now Moses used to take the tent and pitch it outside the camp, a good distance from the camp, and he called it the tent of meeting. And everyone who sought the Lord would go out to the tent of meeting which was outside the camp. ⁸ And it came about, whenever Moses went out to the tent, that all the people would arise and stand, each at the entrance of his tent, and gaze after Moses until he entered the tent. ⁹ Whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent; and the Lord would speak with Moses. ¹⁰ When all the people saw the pillar of cloud standing at the entrance of the tent, all the people would arise and worship, each at the entrance of his tent. ¹¹ Thus the Lord used to speak to Moses face to face, just as a man speaks to his friend. When Moses returned to the camp, his servant Joshua, the son of Nun, a young man, would not depart from the tent.” Exodus 33:7-11 (NASB1995)

However, in Exodus 39, the tabernacle is described by the same words, ohel moed –

“Thus all the work of the tabernacle of the tent of meeting was finished. And the children of Israel did according to all that the Lord had commanded Moses; so they did.” Exodus 39:32

So, this is either the tent noted in Exodus 33, or Joshua – who is not of Levi – is given a special allowance to enter the tabernacle. Either way, it is in the “tent of meeting” that Moses and Aaron were to meet before the Lord, as He says…

^{14 (con’t)} that I may inaugurate him.”

The word is tsavah. It is most often translated as “command.” Here the same meaning can be applied as long as the intent is understood. One might say, “that I may command him,” but it is with the intent of laying a charge upon him. As such…

^{14 (con’t)} So, Moses and Joshua went and presented themselves in the tabernacle of meeting.

Again, it says “in tent of meeting.” Thus, it is either the tent where Moses and Joshua met with the Lord as noted in Exodus 33, or it is a special allowance for Joshua to actually go into the tabernacle, which is the tent of meeting. Either way, it next says…

¹⁵ Now the Lord appeared at the tabernacle

The words are wrong again: v’yera Yehovah ba’ohel – “And appeared Yehovah in the tent.” The Lord is visibly manifesting Himself in this manner in order to complete the commissioning of Joshua. The manifestation is…

^{15 (con’t)} in a pillar of cloud,

The pillar of cloud was said to be above the tabernacle (ha’mishkan) throughout all of the journeys of Israel –

“For the cloud of the Lord was above the tabernacle by day, and fire was over it by night, in the sight of all the house of Israel, throughout all their journeys.” Numbers 40:38

But of this pillar of cloud, it next says…

^{15 (con’t)} and the pillar of cloud stood above the door of the tabernacle.

Again, it reads ohel, tent, not mishkan, tabernacle. This is the same terminology used of the tent of meeting noted in Exodus 33:9 (already cited) that was originally outside the camp –

“Whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent; and the Lord would speak with Moses.”

Therefore, either the tent and the tabernacle are being spoken of synonymously here and elsewhere (which occurs elsewhere), or it is referring to two separate edifices. If it is the same edifice, then the tabernacle, which is also the tent of meeting, would have replaced the original tent of meeting referred to in Exodus 33.

It wouldn’t be good to be dogmatic about either view as the back-and-forth nature of the words in the books of Moses makes either possible. But wherever the Lord is, that is the “tent of meeting.”

However, why would the pillar need to stand above the door of the tabernacle (if synonymous) when it has already been said that it was always above it during their journeys. But if the pillar moved from the tabernacle to the tent (a separate edifice), then the wording might more logically follow.

I would assume that the “tent of meeting” is also “the tabernacle,” but I just don’t want to present something incorrect, and then find out I was wrong someday. Thus, I am giving a more detailed analysis than may be necessary. The main sticking point is whether Joshua was given a special dispensation to enter the tabernacle or not.

No matter what, the issue at hand is the ordination of Joshua. That will come to pass, but before it does, Moses is told about the future history of his people…

¹⁶ And the Lord said to Moses: “Behold, you will rest with your fathers;

The word “rest” is an explanation or a paraphrase. The Hebrew uses the word shakav. It means “to lie down” as in rest. “Behold, you will lie down with your fathers.” It is a metaphorical way of speaking of death.

Some argue that this is not a valid concept to refer to a future resurrection, but I would disagree. The hope of the resurrection already existed, very clearly, at this time. Job, who was contemporary with Abraham, spoke of both –

Why then do You not pardon my transgression,
And take away my iniquity?
For now I will lie down in the dust, (shakav)
And You will seek me diligently,
But I will no longer be.” Job 7:21

“For I know that my Redeemer lives,
And He shall stand at last on the earth;
²⁶ And after my skin is destroyed, this I know,
That in my flesh I shall see God,
²⁷ Whom I shall see for myself,
And my eyes shall behold, and not another.” Job 19:25-27

Sleep, despite being used metaphorically for death, implies that one will awaken. Paul carefully uses the word “sleep” again and again concerning the state of believers. In 1 Thessalonians, he uses both words synonymously to confirm this –

“For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. ¹⁶ For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first.” 1 Thessalonians 4:15, 16

The words to Moses now are words of comfort and hope of what God had promised from the very fall of man. As for Israel, there is less hope for them, at least in some respects…

^{16 (con’t)} and this people will rise and play the harlot with the gods of the foreigners of the land,

The translation completely misses the intent of what the Lord is conveying: v’qam ha’am hazeh v’zanah akhare elohe nekar ha’aretz – “and will rise the people, the this, and play harlot after gods foreigner the land.”

The word ha’am, or “the people,” is singular, as is the word nekar, or foreigner. The two are being placed in union with one another. Just as an adulterous woman would unite herself with another man. The “gods” are the play toys of the illicit lover with whom Israel commits her adultery.

Israel, as a united whole, will apostatize from the way of the Lord. In turning from Him, who is their Husband by covenant, they will “play the harlot.”

The implication, even before He says it in a coming clause, is that their harlotry is to be considered adultery – a wife cheating on her Husband. The idea of Israel being a spouse to the Lord in relation to this covenant is explicitly stated by Him in Jeremiah 31 –

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— ³² not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord.” Jeremiah 31:31, 32

Rather than fidelity to the Lord, their Husband, the people will prostitute themselves by worshipping and serving other gods…

^{16 (con’t)} where they go to be among them,

The words are still in the singular: asher hu ba shamah b’qirbo – “which he goes there in his midst.” The entire beauty of the picture being presented is obliterated in the translation. The Lord is very clearly presenting Himself as an offended spouse whose wife is nothing but a cheap harlot.

It calls to mind the book of Hosea many hundreds of years later where the prophet is used to clearly present this truth. But the Lord knows the inclination of the people and thus continues…

^{16 (con’t)} and they will forsake Me and break My covenant which I have made with them.

It is all in the singular: v’azavani v’hepher eth beriti asher karati ito – “and he will forsake Me and he will break My covenant which I have made with him.”

Israel the people, despite the masculine, is the spouse of the Lord by covenant. He will break his part of the bargain. One can see the personal nature of the offense as he says, “forsake Me” and “My covenant.” The Lord is the offended party; Israel is the unfaithful spouse.

The next verse is, again, very poorly translated. As such, the precision of the words of the Lord to Moses is lost. It switches from the singular to the plural, and then it goes back to the singular. This is as the NKJV renders it (following the KJV) –

“Then My anger shall be aroused against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured. And many evils and troubles shall befall them, so that they will say in that day, ‘Have not these evils come upon us because our God is not among us?’”

However, the verse more closely reads: “And My anger shall be aroused against him in that day, and I will forsake them, and I will hide my face from them, and he shall be devoured, and many evils and troubles shall befall him, and he will say in that day, ‘Is it not because that my God is not in my midst – these evils have found me?’”

With this understanding, we can now evaluate the verse…

¹⁷ Then My anger shall be aroused against them in that day,

The Lord, in advance of what is absolutely sure to come, says: v’kharah api bo ba’yom ha’hu – “And shall burn my nostril in him (singular) in the day the that.” It is as flames shoot out of His nostril at his wayward spouse. “I caught you with another!” The enraged husband has borne the grief of the offense. As such…

^{17 (con’t)} and I will forsake them,

In the last verse, it said, v’azavani – “and he will forsake Me.” Now, it says, v’azavtim – “and I will forsake them.” Notice how carefully the words are chosen. The Lord has promised to never forsake Israel. But He can and will forsake the people who comprise Israel, even while not forsaking the nation itself.

The care and precision of the words are given to show us the Lord’s complete and wholehearted faithfulness to the covenant. He forsakes the individual people who forsake Him, but not the group of people who are His.

^{17 (con’t)} and I will hide My face from them,

v’histarti panay me’hem – “and I will hide My face from them.” One can get the sense of a king not allowing his disobedient subjects to come into His presence. Again, it is unthinkable that the Lord would hide His face from those who were faithful to Him, thus it is unthinkable that He would hide his face from the entire nation itself.

In other words, when Jesus came, there are those who accepted Him and there are those who rejected Him. The nation rejected Him, but even to this day, there has always been a remnant who have come to Him through Christ (Romans 11:5).

If He were to hide His face from the nation as a whole, it would mean that there would be none saved from the nation. But if He hides His face (meaning His favor) from the individuals of the nation, it still leaves room for His favor to extend to any who will turn to Him.

The same is true with the tribulation period. God could say, “I will hide Myself from mankind.” That would mean that none could be saved. Instead, He will hide His face from men, but not all of mankind. Those who turn to Him will receive His salvation.

Wonderful truths can be discerned right from verses such as this in Deuteronomy 31. For now, the Lord continues…

^{17 (con’t)} and they shall be devoured.

v’hayah l’ekol – “and he shall be for eating.” The cutting of a covenant carries with it the idea of a meal. Sometimes, this is made explicit. For example, when Jacob made a covenant with Laban, they had a meal between them.

Likewise, at the cutting of the covenant at Sinai, the leaders of Israel came up the mountain and ate and drank in the presence of the Lord. In the previous verse, it said that Israel would break the covenant.

The meal between the two was disgraced because of Israel’s serving other gods, implying having meals in their presence through fellowship offerings. Because of its ways, Israel would instead become a nation suited for consumption by others for their unfaithfulness to the Lord. This thought is expressed concerning an adulterous wife in the Proverbs –

“This is the way of an adulterous woman:
She eats and wipes her mouth,
And says, “I have done no wickedness.” Proverbs 30:20

In this state, the Lord says…

^{17 (con’t)} And many evils and troubles shall befall them,

u-metsauhu raoth raboth v’tsaroth – “and shall find him evils many, and distresses.” These have already been carefully explained in Chapter 28. The curses that will come upon Israel will be great, severe, consuming, and prolonged. All this will come upon them…

^{17 (con’t)} so that they will say in that day, 

v’amar ba’yom ha’hu – “and he will say in the day the that.” The nation – its people – in its synagogues, in its dispersion, in its continued state of being hated by all around them – in that day the nation will say…

^{17 (con’t)} ‘Have not these evils come upon us because our God is not among us?’

Whatever the context for the nation at any given time and in any given place is, it – as a united cry – will acknowledge its rejection, saying, “Is it not because that my God is not in my midst – these evils have found me?’”

It doesn’t matter who among the people says it, how many times it is said, where it is said, and so on. It is a cry which unites the entire nation as a whole – “I am Israel, and God is not with me. Instead, these evils are now my lot.”

Charles Ellicott, who lived in the 1800s noted of these words, that they are “A confession made freely by them at this present day.” Israel forsook its God, and God forsook them, even if He has not forsaken it. And the Lord continues…

¹⁸ And I will surely hide My face in that day

The words bear a strong emphasis: v’anokhi haster astir panay ba’yom ha’hu – “and I, hiding, will hide My face in the day the that.” The favorable countenance of the Lord will not rest upon Israel.

They will continue down their evil path, knowing that the Lord is not among them, and yet they will not demonstrate the intelligence of seeking out why. But the answer is perfectly discernible. It is…

^{18 (con’t)} because of all the evil which they have done, in that they have turned to other gods.

There is a pun in the words, and they are in the singular: al kal ha’raah asher asah ki panah el elohim akherim – “above all the evil which he has done for he has turned unto gods other.” The word “face” used in the previous clause is derived from the word “turned” in this clause.

In other words, the hiding of the face of the Lord is a direct consequence of Israel having turned its face away from the Lord and toward other gods. “I will not reveal Myself to them while they are looking to other gods for revelation.”

At this time, there are innumerable gods in Israel. But as a nation, they generally would claim they are the people of the Lord. However, the Lord revealed Himself to them in the face of Christ. Because they rejected Him, one could ask, “Is there then a difference in the Lord (Yehovah) and the Lord (Jesus) for them to still claim to be the people of the Lord?

The answer is, “No.” They are one and the same. But one might then ask, “In rejecting Christ, what does it mean to them when they say they are the people of the Lord? If they are following the Lord (Yehovah) and Jesus is Yehovah, then they are following the same Lord!”

It is a false comparison. Following the Lord doesn’t simply mean following a name. It means being obedient to that name in the manner in which He expects.

They are not following the Lord. They have rejected Christ who is the Lord, and they have attempted to pursue God through their own righteousness, not His. Therefore, they are not following the Lord at all. And, thus, they are not now the Lord’s people (Romans 9:26).

This is the error in thinking of dual covenant theology, such as that proposed by the Roman Catholic Church and John Hagee. They say that the Jews are following the Lord, and therefore they can be saved by adherence to the law which the Lord gave. This is incorrect.

It is also the error of the Hebrew Roots moment, the Seventh Day Adventists, and others who claim they are following the Lord without trusting in the Lord alone. No person can be saved by adherence to the law. It can only come by trusting in His fulfillment of it, because He embodies the law.

Israel is trusting in the god of self before the Lord. Not in the Lord. As such, the face of the Lord is hidden from them. It is a passive hiding; a self-inflicted wound –

“But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ. ¹⁵ But even to this day, when Moses is read, a veil lies on their heart. ¹⁶ Nevertheless when one turns to the Lord, the veil is taken away.” 2 Corinthians 3:14-16

With this understood, the Lord will next give explicit and specific instructions for Moses…

A song to bring to remembrance My word
So that when it comes to pass, you know I knew
You will be able to consider all that you have heard
And if you are wise, you will also know what to do

But you are a nation without understanding
And I know the inclination of your heart
You are like a spoiled child, ever demanding
That I bless you, while you tear us apart

This song will testify against you
It will stand as a witness when your ears have heard
You will know that despite your wickedness, I have remained true
And that I have always been faithful to My word

II. This Song Will Testify (verses 19-21)

¹⁹ “Now therefore, write down this song for yourselves,

The verb is plural in this clause. The instructions are for both Moses and Joshua to write down the song “to yourselves” (plural). The song itself is introduced in the last verse of this chapter, and it comprises the majority of the next chapter.

The meaning is that it is for Moses to convey, but it is also for Joshua, who is there with Moses, to write. As it is contained within Deuteronomy, then it was something that was to be conveyed to the people by the leader at any appropriate time in their history…

^{19 (con’t)} and teach it to the children of Israel;

The word so frequently used in Deuteronomy, lamad, is used by the Lord here. It signifies to goad as if prodding an animal along, and thus it means “to teach.” Being in the form of a song, it would be a memory tool for the people.

The verb is singular here. Moses is to teach it to the people, and that is what will be seen when it is presented. Nothing is said of music to accompany it, and when it is presented, it says that Moses will speak the words of the song. Along with teaching it to them, the Lord next says to…

^{19 (con’t)} put it in their mouths,

Moses (the verb is again singular) is not only to read it to them, but to have them repeat it back to them until they have it “in their mouths,” meaning that it is committed to memory and that it can be called back from their mouths at any time.

This is also what Paul later teaches those at Colossae, and thus to us who also have received his words –

“Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” Colossians 3:16

This song that Moses instructs is to have a set and enduring purpose…

^{19 (con’t)} that this song may be a witness for Me against the children of Israel.

l’maan tihyeh li ha’sirah hazot l’ed bivne Yisrael – “to end purpose may be to Me the song, the this, to witness in sons Israel.” There is a set reason that the Lord is giving Israel the words of this song. It is to stand as a permanently recorded witness, in advance of their entry into the promise, concerning what is conveyed in it.

Israel can never say that what happened to them was arbitrary, unjustified, without warning, and without a full description of what they would face. There is no excuse for them as a people or as people.

Even if they are unaware of the words, that is a fault of the people as well. They were told to know it and have it in their mouths. It will now be compiled and delivered to them for the time…

²⁰ When I have brought them to the land flowing with milk and honey, of which I swore to their fathers,

The word translated as “land” here signifies the ground. It is a different word than will be seen in the next verse. Also, the words are in the singular – “When I have brought him unto the ground of which I swore to his fathers, flowing with milk and honey.”

Israel the nation, is being brought into the spot of ground that was sworn to the fathers to be given to the people, a land flowing with milk and honey.

This is the sixth and last time that this phrase is mentioned in Deuteronomy. It is more than any other book in the Bible. Every time it is mentioned, a note concerning the fathers is found in the immediate context. It is a good land and one that comes by promise.

As this is the last time the term “milk and honey” is used in this book, and because it is such a commonly used term in Scripture, it would be good to review its meaning once again.

A land flowing with milk and honey implies richness and fertility. Milk comes from cows and so it means abundant pasture lands. Honey comes from bees which pollinate flowers and so it implies all sorts of fruit trees, herbs, and flowers.

And more, for Israel, the term “a land flowing with milk and honey” will also possess a spiritual connotation. For them, it doesn’t just speak of the physical abundance but also of spiritual abundance because of the Lord, and because they are the Lord’s people, through whom the word of God comes.

The word of God is said to be sweeter than honey. It is also equated with milk which nourishes. Thus, this is a reference to that as well. The land would literally flow with milk and honey for sustaining Israel’s physical lives. It would also flow with milk and honey for sustaining their spiritual lives.

All of this was being given to them. They have done nothing to deserve it, but it is simply an act of grace based upon a promise to their fathers. The Lord promised, He has fulfilled, and He will deliver. At some point in the future after it has been obtained…

^{20 (con’t)} and they have eaten and filled themselves and grown fat,

Again, the words are in the singular, “and he has eaten, and filled himself, and he has grown fat.” Israel is being depicted as a single entity, like a big plump cow, benefitting from his plot of ground. He eats and grows into one who is entirely sated. But in this state of obesity and even overindulgence (think of our own nation today…)

^{20 (con’t)} then they will turn to other gods and serve them; and they will provoke Me and break My covenant.

The pronouns change in the middle of the clause – “and he will turn to other gods, and they will serve them, and they will spurn Me and he will break My covenant.” The changes, as before, are precise and exceptionally clear. Israel will turn to other gods. As such, the people will serve those gods and the people will spurn the Lord, and Israel will break the covenant.

The covenant is with the nation of Israel. If someone serves other gods and spurns the Lord, the nation could judge and execute him. The covenant is not broken, except by that person. However, if the nation turns from the Lord and the people serve other gods, the only one left to punish the people – and thus the nation – is the Lord.

Every single word is masterfully issued forth so that we can clearly see what is going on. This same general type of thought is found in the seven letters to the seven churches. The churches are addressed as a whole, but at times individuals are clearly singled out.

Without a proper consideration of these things (which must come from a proper translation of them) it isn’t possible to tell exactly what is going on. But how wonderful it is to see the precision of what is conveyed here to Moses and Joshua by the Lord.

For now, the Lord notes that the covenant is broken by the nation. As such…

²¹ Then it shall be, when many evils and troubles have come upon them, that this song will testify against them as a witness;

Everything here has spoken of Israel as an individual – “And it shall be when have come upon him evils many and troubles, that will testify this song to him to witness.”

It is Israel upon whom the evils and troubles will alight. But when the nation does, it cannot say that they were unaware of why. The purpose of the song was to be as a witness held in the national memory.

The idea being conveyed is the supernatural preservation of the word. If it were up to man, it may be lost, but the Lord ensured that there would always be a suitable and reliable copy of it available. This is clearly seen in the next words…

^{21 (con’t)} for it will not be forgotten in the mouths of their descendants,

Again, the pronouns are tragically wrong – “for no it will be forgotten from his mouth, his seed.” Individuals may have no idea that the words even existed. But they would never be missing from the mouth of Israel, meaning the availability to have them issue forth, even throughout all of its generations (his seed).

Because it is in the singular, it is a way of implicitly saying that the word will ALWAYS be available to Israel.

And this has borne out to be true through their entire history. At one point, it was locked away in the temple which had been completely shut up.

So far were the people away from the Lord that they didn’t even know the word existed. But it did. It was preserved for the nation. When it was found, it was a witness to it of its guilt, exactly as the Lord promises now in Deuteronomy –

Then Hilkiah the high priest said to Shaphan the scribe, “I have found the Book of the Law in the house of the Lord.” And Hilkiah gave the book to Shaphan, and he read it. ⁹ So Shaphan the scribe went to the king, bringing the king word, saying, “Your servants have gathered the money that was found in the house, and have delivered it into the hand of those who do the work, who oversee the house of the Lord.” ¹⁰ Then Shaphan the scribe showed the king, saying, “Hilkiah the priest has given me a book.” And Shaphan read it before the king.
¹¹ Now it happened, when the king heard the words of the Book of the Law, that he tore his clothes. ¹² Then the king commanded Hilkiah the priest, Ahikam the son of Shaphan, Achbor the son of Michaiah, Shaphan the scribe, and Asaiah a servant of the king, saying, ¹³ “Go, inquire of the Lord for me, for the people and for all Judah, concerning the words of this book that has been found; for great is the wrath of the Lord that is aroused against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us.” 2 Kings 22:8-13

The witness stood, and the words of this song – along with the other words of the Book – testified against Israel. It had to be this way. The Lord already understood the nation’s proclivities…

*^21 (fin) for I know the inclination of their behavior today, even before I have brought them to the land of which I swore to give them.”

And again, the pronouns must be clarified – “for I know the inclination which he does today in advance I have brought him unto the land which I swore.”

Israel had been a disobedient son from the moment he was called out of Egypt. The people had moaned all the way to Sinai, they rebelled there at the sacred mountain. They moaned and complained on the way to the land of promise. They rebelled against the Lord at its borders, they had been disobedient and moaning throughout all the years of exile in the wilderness.

This was his inclination all along. How much more could this be expected when the people were interspersed throughout the land, filling themselves with food, easily able to hide away their wicked deeds, disobedience, adulteries, and the like.

The Lord knew, and He set forth this song to be a summary of the nation’s existence and a witness to testify to His faithfulness in their continuance before Him despite their faithlessness toward Him.

This is the marvel of God’s covenant keeping. When He speaks, it is an eternal decree. He will never fail to keep His part of a covenant that He enters into. The tragedy for us is that we fail to accept that this is true.

There are those who fail to acknowledge it towards Israel, saying the Lord is through with them or the Lord has replaced them. And there are those who fail to acknowledge it towards saved believers, saying that the Lord may just renege on His part of the deal when He saves us and seals us with a guarantee concerning that salvation.

The more we see this in the Old Testament, the more astonishing it is to consider. It shows the immense failure of scholars, pastors, preachers, and teachers of the church to simply pick up their Bibles, read them, and accept what is stated at face value.

However, if the translation is incorrect, then incorrect ideas will be held in the mind of those who read them. Thus, it is a failure on the part of translators as well.

It is a tragedy, and it is one that is then taught into the minds of congregants, destroying their doctrine, and then weakening their faith in the Lord and their confidence in His word. Let us look to the history, and continued existence, of this disobedient nation. And then, let us exalt the faithfulness of God toward them.

At the same time, let this lesson of Israel give us confidence that when we stumble before the Lord, He is there with us, keeping us from falling altogether. We can have every confidence that His salvation is full, final, and forever. Thank God for His faithfulness to us in Christ Jesus our Lord.

Closing Verse: “Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. ²⁴ He who calls you is faithful, who also will do it.” 1 Thessalonians 5:23, 24

Next Week: Deuteronomy 31:22-30 It will testify against Israel. Yes, it is true… (A Witness Against You) (92^nd Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

A Witness for Me Against the Children of Israel

Then the LORD said to Moses
“Behold, the days approach when you must die
Call Joshua, and present yourselves in the tabernacle of meeting
That I may inaugurate him. To this, you must now comply

So Moses and Joshua went and presented themselves
In the tabernacle of meeting, this duty they did tackle
Now the LORD appeared at the tabernacle in a pillar of cloud
And the pillar of cloud stood above the door of the tabernacle

And the LORD said to Moses: “Behold, you will rest
———-with your fathers
And this people will rise and play the harlot with the gods
———-of the foreigners of the land
Where they go to be among them, and they will forsake Me
And break My covenant which I have made with them
———-rebelling against My hand

Then My anger shall be aroused against them in that day
And I will forsake them, and I will hide My face from them
———-yes, hide it away
And they shall be devoured
And many evils and troubles shall befall them
———-so that they will say in that day…

‘Have not these evils come upon us because our God
———-is not among us?
And I will surely hide My face in that day
Because of all the evil which they have done
In that they have turned to other gods; the harlot they will play

“Now therefore, write down this song for yourselves
And teach it to the children of Israel, so to you I tell
Put it in their mouths, that this song may be a witness for Me
Against the children of Israel

When I have brought them to the land flowing
———-with milk and honey
Of which I swore to their fathers, and they have eaten
———-and filled themselves and grown fat
Then they will turn to other gods and serve them
And they will provoke Me and break My covenant, just like that

Then it shall be, when many evils and troubles
———-have come upon them
That this song will testify against them as a witness, so I convey
For it will not be forgotten in the mouths of their descendants
For I know the inclination of their behavior today

Even before I have brought them to the land
Of which I swore to give them, their ways I fully understand

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

¹⁴ Then the Lord said to Moses, “Behold, the days approach when you must die; call Joshua, and present yourselves in the tabernacle of meeting, that I may inaugurate him.”

So Moses and Joshua went and presented themselves in the tabernacle of meeting. ¹⁵ Now the Lord appeared at the tabernacle in a pillar of cloud, and the pillar of cloud stood above the door of the tabernacle.

¹⁶ And the Lord said to Moses: “Behold, you will. rest with your fathers; and this people will rise and play the harlot with the gods of the foreigners of the land, where they go to be among them, and they will forsake Me and break My covenant which I have made with them. ¹⁷ Then My anger shall be aroused against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured. And many evils and troubles shall befall them, so that they will say in that day, ‘Have not these evils come upon us because our God is not among us?’ ¹⁸ And I will surely hide My face in that day because of all the evil which they have done, in that they have turned to other gods.

¹⁹ “Now therefore, write down this song for yourselves, and teach it to the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel. ²⁰ When I have brought them to the land flowing with milk and honey, of which I swore to their fathers, and they have eaten and filled themselves and grown fat, then they will turn to other gods and serve them; and they will provoke Me and break My covenant. ²¹ Then it shall be, when many evils and troubles have come upon them, that this song will testify against them as a witness; for it will not be forgotten in the mouths of their descendants, for I know the inclination of their behavior today, even before I have brought them to the land of which I swore to give them.”

 

 

 

 

 

 

Deuteronomy 31:9-13
So Moses Wrote This Law

I don’t want to put up a mental wall around you even before we start today, but I want you to know that some of the things that are in this sermon are on a level of 8 or 9 out of 10 in regard to being complicated. So, if you feel like you had no idea what I was talking about during the sermon when you go home, don’t feel bad. It is just plain complicated.

There is some speculation about the order of things in the passage today as well as the meaning of what is said. In verse 9, it will speak of Moses writing out the law and then giving it to the priests and the elders. And yet, it will say in verses 24-26 that Moses will write the words of the law in a book, and it will be presented to the priests.

As you will see, there are a wide variety of opinions as to what each of these things means. The fact is, that the intent is often difficult, and one view seems as right as another. It would be easy to just go with “whichever” and type up a sermon for you. But it would also mean that I took the expedient path without thinking through what might actually be one thing rather than the other.

But I couldn’t live with that. And so, like in many other sermons, I found myself talking out loud to the Lord, “What are you telling us here, Lord? I don’t want to be wrong in this. What if what I type up is wrong?”  It worries me.

Text Verse: “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. ² For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body.” James 3:1, 2

The reason these things worry me is not merely because I may be wrong. I have read Deuteronomy 31 many times in my life. When reading it, my mind – like yours when you read a passage – makes an evaluation of what is presented, and then a conclusion is made.

This is how we do things. If you watch Perry Mason, you will begin to guess who the guilty party is in the case being presented. Your mind forms a conclusion and you wait to see if you are right or not. At the end, the true perpetrator of the crime is revealed, and you say, “Aha! I was right,” or you might say, “I never thought of that,” or “Ohhhhh, I should have known!”

Nothing was lost in your incorrect guess, and you simply file away what you now know is right. During my times of reading Deuteronomy 31, or any other passage of Scripture, I have made my conclusions and gone on from there without giving it much more thought.

If I was wrong, it really won’t make that much difference. Someday, the correct analysis will be made known, and I might say, “Oooh, I never thought of that!” But there was no wrongdoing to be held accountable for. However, something different comes about when a person evaluates a passage and then presents it to others, doesn’t it?

All of a sudden, he becomes a teacher of the law, and we know what James says about that. I am truly concerned that an evaluation of something as basic and seemingly unimportant as the various interpretations of what the meaning of “the law” is or what the meaning of “he delivered” is.

It suddenly takes on a great deal of importance because I am now instructing you. If I am wrong, I bear the guilt of my mis-instruction of this precious word.

Two things bother me, and they happen quite often. The first is when someone emails and tells me I’m wrong in something I presented when he has no idea what he is talking about. I find it distasteful because he hasn’t even taken the time to try to figure out what he is claiming. He is just spouting off what he heard without checking out what he is saying. He is a time-waster who hasn’t taken the time to figure out what he is wasting my time over.

The second thing, that really bothers me, is when someone emails with something I have said, and he is right – I was wrong. That doesn’t bother me because I was wrong and, “Oh, now I look stupid.” It bothers me because I was wrong concerning God’s word. It eats me up and it terrifies me.

Thank God for His grace towards my incompetence in presenting His word. Otherwise, there would truly be left no hope at all. Let us remember to handle this word carefully. There is a point where we have to simply decide and go on, but we should do so by telling people what options may also be correct when we do, or at least admitting we might not be right.

The word is too precious to do otherwise. Marvelous and beautiful things are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. At the End of Every Seven Years (verses 9-11)

⁹ So Moses wrote this law

v’yiktov mosheh eth ha’torah ha’zoth – “And wrote Moses the torah, the this.” The debate over the meaning of this goes on and on. Is it speaking of Deuteronomy only? Is it referring to the commandments, blessings, and curses only? Is it referring to the civil law of Leviticus and Deuteronomy only? And so on.

What seems clear is that what it is referring to is the same thing that was spoken of in the law of the king in Deuteronomy 17 –

“Also it shall be, when he sits on the throne of his kingdom, that he shall write for himself a copy of this law in a book, from the one before the priests, the Levites.” Deuteronomy 17:18

That this is speaking of the same thing is obvious for several reasons. It is a copy of the same law now being again described. It is the law that will be given to the priests, the Levites, who are responsible for bearing the ark. And it is the law that is also given to the elders of Israel.

The instruction for these various people is scattered throughout Exodus, Leviticus, Numbers, and Deuteronomy. The king himself was to make a copy of the law. As such, it certainly does not mean only the book of Deuteronomy, but rather the entire Torah – meaning the five books of Moses.

The king was to be trained in the creation, the history of sin, the anticipation of the Messiah, the call of the patriarchs, the bondage of his people, their redemption from Egypt, the giving of the law, the turning of their hearts away from the Lord, of the Lord’s faithfulness to them in punishment, the anticipated establishment of them in the land, and even of the prophecy of the Song of Moses that calls attention to both heaven and earth of the future apostasy of Israel.

With the end of Moses’ instruction now being anticipated, this note is given to show that the law is complete, and it is being presented to the proper authorities who will continue to lead the people in their various capacities. As such, it next says…

^9 (con’t) and delivered it to the priests, the sons of Levi,

v’yitenah el ha’kohanim bene levi – “and gave unto the priests, sons Levi.” The meaning here does not have to be, “and he handed the scroll to them.” Rather than the physical book itself, this is more probably a way of saying, “Moses wrote the words of this law and then read it to the priests, the sons of Levi.”

The “giving” is then a formal reading forth of it to them as instruction. This is then in contrast to what will be done in verses 24-26 where the written law is then given into the custody of the priests. It is these priests…

^9 (con’t) who bore the ark of the covenant of the Lord,

A verb stands here as a noun: ha’noseim eth aron berit Yehovah – “the bearers ark covenant Yehovah.” The reason for including these words is that the ark is where the tablets of the law, the basis for the Law of Moses, were placed.

The ark, in every detail, points to the work of Christ Jesus. He is the embodiment of the law contained within. The priests, signifying the mediatorial role of the law, bear the law in this regard. Their duties anticipate the coming Christ as well.

Thus, the instruction of the law, being given to them, is so that they will faithfully execute their duties until the time when their duties were to end with the coming of Messiah. But others had duties as well…

^9 (con’t) and to all the elders of Israel.

Again and again, in Deuteronomy, the elders were singled out to make judgments for the people in the gates of the city. And, as with the priests, their duties and judgments under the law were anticipatory of the coming of Christ.

They were instructed by Moses until the time when their duties too would end with the coming of Messiah. They are now being given this instruction, and it was probably accompanied by their questions asking for clarification and Moses then explaining those things so that no misunderstandings of the law would arise. This seems not just likely, but probable. The reason for this is seen in the next words…

¹⁰ And Moses commanded them, saying:

These words really seem to indicate that what is given to the priests and elders in the previous verse is an oral instruction in the law, rather than him handing the writings to them. The command is to “them” in the plural. He is speaking to a group. In his oral instruction, he continues his dialog with these words…

^{10 (con’t)} “At the end of every seven years,

mi’qets sheva shanim – “From extremity seven years.” The meaning of “end,” or “extremity,” is not “after seven years,” but “the end of the seven-year cycle,” meaning the seventh year is what is being discussed.

This was seen in Leviticus. It is not “seven and then,” but “six and then.” Each six-year period is followed by a special one-year time of remission. This is the same idea as the year of tithe which was not “three and then,” but “two and then.” In the seventh year…

^{10 (con’t)} at the appointed time in the year of release,

This particular event was carefully explained in Deuteronomy 15 –

“At the end of every seven years you shall grant a release of debts. ² And this is the form of the release: Every creditor who has lent anything to his neighbor shall release it; he shall not require it of his neighbor or his brother, because it is called the Lord’s release.” Deuteronomy 15:1, 2

This was the set time known as the sh’mita, or “release.” It would correspond also to the sabbath year of rest for the land as detailed in Leviticus 24. To get a full understanding of what the year of release details, and how it anticipated Christ, you can go back and watch that sermon.

As noted, then, it has nothing to do with the false teaching of certain people concerning events in today’s world. It was solely given in anticipation of Christ, and the precept of the law is fulfilled and ended in Christ. For now, Moses further defines the set timeframe that he will provide instruction on, saying…

^{10 (con’t)} at the Feast of Tabernacles,

b’khag ha’sukoth – “in feast the tabernacles.” Tabernacles was one of the three pilgrim feasts. It occurred in the fall time of the year, and it was the last event of the original festal year set forth by the Lord in Leviticus 23.

The pilgrim feasts specifically anticipate life in Christ. This is explained in the Leviticus 23 series. There is the work of the Lord revealed in the feasts, and there is life in the Lord detailed in the khag, or pilgrim feasts. Thus, what Moses is to describe is set forth to close out the festal year, the year of the sabbath of the land, and the year of release in regard to redemptive events.

All of the men of Israel, inclusive of all in their families, their servants, the Levites, and the strangers within their gates, were to attend the feast and rejoice in the presence of the Lord. None were to be excluded. That continues to be seen in the next words…

¹¹ when all Israel comes to appear before the Lord your God

The Hebrew is more expressive: b’bo kal Yisrael l’raoth eth pene Yehovah elohekha – “in coming all Israel to see face Yehovah your (singular) God.” Moses changes in the middle of the thought to the singular – from speaking to “them” to “your (singular) God.” The curious change will be looked at in a minute.

For now, all of Israel was to come before the Lord at the pilgrim feasts, there, they were to rejoice and be thankful for all the Lord provided for them. None was to be in mourning, but rather all were to be filled with gladness as they sought out the face of the Lord…

^{11 (con’t)} in the place which He chooses,

This is wherever the tabernacle, or later the temple, was located. Where the Lord rested, and where the altar of sacrifice was, that is considered the place that the Lord had chosen.

^{11 (con’t)} you shall read this law before all Israel in their hearing.

tiqra eth ha’torah ha’zot neged kal Yisrael b’azenehem – “you (singular) shall read the Torah, the this, before all Israel – in their ears.” The singular continues, and so this could be taken in various ways.

Maybe the simplest solution (?) is that Moses spoke to all of them, but he is now speaking directly to Joshua. As the leader, he represents the whole. This is possible because it is Joshua, as the leader, who first read the law to the people –

“Then all Israel, with their elders and officers and judges, stood on either side of the ark before the priests, the Levites, who bore the ark of the covenant of the Lord, the stranger as well as he who was born among them. Half of them were in front of Mount Gerizim and half of them in front of Mount Ebal, as Moses the servant of the Lord had commanded before, that they should bless the people of Israel. ³⁴ And afterward he read all the words of the law, the blessings and the cursings, according to all that is written in the Book of the Law. ³⁵ There was not a word of all that Moses had commanded which Joshua did not read before all the assembly of Israel, with the women, the little ones, and the strangers who were living among them.” Joshua 8:33-35

If this is so, and if this account in Joshua is in fulfillment of the command of Moses now, it then brings in more to consider. The account in Joshua does not tell when the event occurred. On a cursory reading, one would think it happened right after the destruction of Ai, not long after the people entered the land.

But the timing is not given. It could be that it actually occurred after the land is subdued years later. If so, then the account in Joshua is not chronologically placed. If that is the case, it was placed there to show obedience to the command concerning having done it at the time of earliest convenience.

Regardless of that, the fact that Joshua read the law to the people may explain the change from the plural to the singular. The leader of the people, in this case, Joshua, is given the charge to read the words of law to all Israel.

An obvious question arises, and which is highly debated, is “Does this refer only to Deuteronomy, or does it refer to the entire Torah, meaning the five books of Moses?” The fulfillment of this is not only seen in Joshua, where the answer cannot be fully known, but this same reading is also noted in Nehemiah 8.

Before reading that, I have to tell you that the study for this question, meaning just to figure out for you whether all of the Torah is read or just the book of Deuteronomy, took on such a point of difficulty that several hours were spent on it.

The study became one of the most complicated that I have faced in the book of Deuteronomy, and I cannot give you a full and complete answer to the question.

Rather, I can only tell you that trying to figure it out opened up a can of worms that is problematic. It may even be tedious to you, unless you really want to know the intricacies of what is involved in what I will explain.

I emailed Sergio to get help, and he gave me his thoughts, but what is said in Nehemiah becomes so complicated that I hope you can follow along without getting lost. But it is important. This is what it says there, starting at the beginning of the chapter –

“Now all the people gathered together as one man in the open square that was in front of the Water Gate; and they told Ezra the scribe to bring the Book of the Law of Moses, which the Lord had commanded Israel. ² So Ezra the priest brought the Law before the assembly of men and women and all who could hear with understanding on the first day of the seventh month.” Nehemiah 8:1, 2

The first thing to note in these words of Nehemiah is that the first day of the seventh month, is not the feast of Tabernacles. Tabernacles doesn’t begin until the fifteenth day of the month. But what is being described here is clearly a pilgrim feast.

The people were not required to gather before the Lord on the first of the month, even the first of the seventh month which is the special day known as Yom Teruah described in Leviticus 23.

Therefore, the words of Nehemiah 8:2 may not be referring at all to the first day of the month, as one would initially think – and as all translations make clear – but rather to “day one” of the Feast of Tabernacles.

The Hebrew reads plainly: b’yom ekhad la’khodesh ha’shevii – “in day one to month the seventh.” Any reasonable translation of this would be, “on the first day of the seventh month.” Even the Greek agrees with this. And that very well may be what is meant.

However, a reasonable translation does not mean a scholarly one. The work of translators should rely on scholars, but it does not necessarily need to do so. If this is actually referring to the Feast of Tabernacles, as I think it does, then an inference must be made and inserted for clarity, as happens in many Bible translations –

“…in day one [of the feast of] the seventh month.” Only this would bring the actions of Ezra and the people to align with the words of Moses now. If so, then this first day of the khag, or feast, that is celebrated in the seventh month, is what is being referred to. This seems confirmed later in the chapter –

“Now on the second day the heads of the fathers’ houses of all the people, with the priests and Levites, were gathered to Ezra the scribe, in order to understand the words of the Law. ¹⁴ And they found written in the Law, which the Lord had commanded by Moses, that the children of Israel should dwell in booths during the feast of the seventh month, ¹⁵ and that they should announce and proclaim in all their cities and in Jerusalem, saying, ‘Go out to the mountain, and bring olive branches, branches of oil trees, myrtle branches, palm branches, and branches of leafy trees, to make booths, as it is written.’” Nehemiah 8:13-15

This seems to be clearly speaking of the second day of the same event introduced in Nehemiah 8:1, 2. And more, it is clearly speaking of the Feast of Tabernacles. As such, and with that in mind, the chapter then closes out with these words, still speaking of the same Feast of Tabernacles, which Moses refers to now –

“Also day by day, from the first day until the last day, he read from the Book of the Law of God. And they kept the feast seven days; and on the eighth day there was a sacred assembly, according to the prescribed manner.” Nehemiah 8:18

This, though complicated, is important because it changes the dynamics of many things evaluated by many people over the years, including me. But more, it demonstrates that though being a priest and a scribe of the law, Ezra didn’t know the law as well as he should have.

If he only realized that they were to build booths during the second day of reading, then they were already in violation of the law –

“You shall dwell in booths for seven days. All who are native Israelites shall dwell in booths, ⁴³ that your generations may know that I made the children of Israel dwell in booths when I brought them out of the land of Egypt: I am the Lord your God.” Leviticus 23:42, 43

To “find” something in the law means he did not know it was there to be found. Either way, the first day of the seventh month, or day one of the feast in the seventh month, Ezra was unaware of the requirements of the law that had been entrusted to him as a priest.

Despite these things, which seem like a complete misdirection from the passage we are dealing with in Deuteronomy, the words that are cited concerning the building of booths are found only in Leviticus 23, not in Deuteronomy.

Moses does instruct the people to observe Tabernacles in Deuteronomy 16, and again now in Chapter 31, but the instructions referring to what they were to do are found in Leviticus 23. And so, what this means, must – again – be speculated on.

Was only Deuteronomy read, as many assume? If so, then referring to Leviticus by Ezra does not indicate that the whole law was read, but that they didn’t know how to observe the feast, and thus they went to Leviticus and only found out then.

Or it may mean that all of the books of Moses were read in part or in whole. If in whole, at least from reading them in English, it takes about 3 ½ hours to read Genesis, 3 hours to read Exodus, 2 hours to read Leviticus, 2 ½ hours to read Numbers, and 2 ½ hours to read Deuteronomy. In total, it comes to plus or minus 13 ½ hours. That could easily be read in the seven days of the Feast of Tabernacles.

No matter what, Ezra – the priest and scribe – was not versed in what to do in matters of his own law. Having seen this same type of a lack of knowledge recorded in Nehemiah before in our Deuteronomy sermons, it shows that the people who returned from exile had largely forgotten what was required of them, or they were entirely unaware of a proper reading of the law.

Nehemiah is a historical account of what occurred. It is given to show the state of the people before the Lord, not that they were right before the Lord (as many in the book were not right before the Lord), nor that the men who are highlighted in the books were infallible in their theology.

On the contrary, we see – quite clearly – that they were not. The errors in thinking and in theology concerning them are carefully recorded in the narrative.

But this lack of knowledge concerning the law continues on with the rabbis of the law to this day. Despite making convincing arguments concerning the law, they really have no idea – for the most part – what they are talking about. Without seeing Christ as the fulfillment of Scripture, they are blinded to the importance of this word that sits before them as they read. With this complicated evaluation now behind us, Moses continues on…

We are here in Your presence, dwelling in temporary tabernacles
And we are rejoicing in all that You have done for us
A fire is inside to warm us as each ember burns and crackles
We are safely secure as we await the Lord Jesus

Oh! To dwell in our eternal home; for this we long
May that day be soon, but we will rejoice until then
Hear our praises; hear our joyous song
Coming forth from the lips of Your redeemed among men

Thank You for our great hope, and the peace it does provide
Thank You for the surety we have in Christ Jesus
In His hope, we now patiently abide
Anticipating all that He has prepared for each of us

II. As Long as You Live in the Land (verses 12 & 13)

¹² Gather the people together,

The verb is singular and imperative – “(You) gather the people!” All of the people of the land (all Israel of verse 11) were to be assembled in the presence of the Lord during this pilgrim feast in the seventh month, but more especially in the seventh year of the sabbatical cycle in the time of the release. This was to include…

^{12 (con’t)} men and women and little ones, and the stranger who is within your gates,

Important articles have been left out of the translation, and another was incorrectly added in. It reads, “the men, and the women, and the little ones, and your (singular) stranger who is within your (singular) gates.” The wording is very specific to ensure that no person was to be excluded. Every single person was to be assembled and in attendance. This special assembly was not without a set purpose as well. It is so…

^{12 (con’t)} that they may hear and that they may learn to fear the Lord your God

yishmeru u-l’maan yilmedu v’yareu eth Yehovah elohekem – “they may hear and to end purpose they may learn and to fear Yehovah your (plural) God.” This is the end purpose of the reading of the law every seven years. It was for the people to clearly hear it read, which then had a dual purpose. They would 1) learn what they were to do, and 2) they were also to fear the Lord.

The switch to the plural, “the Lord your God,” seems to indicate that Moses has been speaking directly to Joshua, but then one can imagine him opening his arms wide to the priests and the elders there before him and saying these words. With that stated, he adds on a third purpose…

^{12 (con’t)} and carefully observe all the words of this law,

v’shameru laasoth eth kal divre ha’torah ha’zot – “and they keep to do all words the Torah the this.” The people cannot keep and do what they do not know. But that is what the agreement to the covenant is conditioned upon.

It isn’t just a document that they are to know, which even Ezra was unaware of points within it, but it is a law that was to be known and to be observed. Hence, when Ezra and those with him “found” out what to do while reading the law, they set about to keep and to do what they had discovered.

It should be noted now that this was a perfect time for the reading of the law. They were in the sabbatical year where the land was to lie fallow. They were in the year of release where all debts were forgiven, as such, this would have been the most carefree period of their lives.

And so, to hear the law read would not be accompanied by the thought of owing people money, harvesting the crops that had been sown, and so on. It would be somewhat like what was lost in Eden.

There were no debts of sin because the Day of Atonement had just been observed, there was no labor and toil of the land because that only came after the fall, and so on. There was really nothing to bog down their minds, and they could focus on being pleasing to the Lord.

But the Feast of Tabernacles was only anticipatory of believers’ lives in Christ. We are dwelling in our tents, saved by the Lord, and guaranteed a place in heaven at the restoration of all things.

We should, for all intents and purposes, have our minds focused on what the Lord has done for us in fulfilling the law. It is He who kept and did all the words of the Torah. We are the benefactors of His time tabernacling among us.

From that understanding, we should be without the cares of this world when we contemplate and understand the glory of the next. We should be in a constant state of rejoicing before the Lord – at least, that is what we should be doing.

He has paved the road that lies before us. That should be our source of joy and rejoicing. That then leads to what is next stated by Moses…

¹³ and that their children, who have not known it,

It should say, “and their children who have not known.” The word “it” should be italicized or, better, left out. It speaks of their lack of knowledge concerning what is in the law in general.

The words themselves are speaking of those born within the past seven years. When the next time for the full reading of the law (I would argue for the entire five books of Moses) arrived, those who had never heard it, or who had heard it when still infants, would begin to grasp and understand the magnificence of what the Lord had done for them.

They would hear of creation, the fall, and the exile. They would hear of the flood and the ark of Noah. They would hear of the mercy of God upon Noah and his family, the cursing of Canaan, the call of Abraham, the stories of Ishmael and Isaac, of the deceit of Jacob, and on and on. It is hard to imagine that these things would be left out of the reading of these seven days.

Instead, they would be a central part of captivating the young minds, of explaining to them why sin is in the world, in helping them to understand the glories hidden behind the walls of the tabernacle or temple, and so on.

Without hearing these things read to them, they would have a complete void in what their calling as a people was. But in hearing them, they would begin to understand the importance of what it meant to be an Israelite. Everything about their lives, their culture, the restrictions, and their allowances would make proper sense to them. As such, these young minds would have the words read to them so that they…

^{13 (con’t)} may hear and learn to fear the Lord your God

The words continue to refer to the children. They cannot fear the Lord if they remain unaware of the words of the law.

This is the purpose of knowing the law. The children are to be brought up hearing the words which will then bring them to a fear of who the Lord is, what He is capable of, and to then trust that He is worthy of their attention at all times. And this is to be…

^{13 (con’t)} as long as you live in the land

kal ha’yamim asher atem khayim al ha’adamah – “all the days which you (plural) live upon the ground.” Moses continues to address all of the elders, but because the words are recorded in the Torah, his words are inclusive of all who hear them.

The change between the singular and the plural is purposeful as Moses thinks out his words carefully. The people occupied the ground beneath their feet, and they are admonished to continue with this practice, inclusive of even the youngest children, all their days upon that ground…

*^{13 (fin)} which you cross the Jordan to possess.”

asher atem oberim eth ha’yarden shamah l’rishtah – “Which you (all) crossing over the Jordan there to possess.” The priests and the elders of verse 9 are being addressed, but they represent the congregation. Therefore, what Moses says to them applies to all of the people.

The people are to attend to the words of the Lord, to do them, to fear the Lord, and to be observant of everything the law proclaims. This is the charge set before them. Inclusive in those words of law are further instructions concerning the law –

“And these words which I command you today shall be in your heart. ⁷ You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up.” Deuteronomy 6:6, 7

In other words, in the charge of Moses here in Deuteronomy 31, there is the continued charge of Deuteronomy 6. The law was not just to be a thing to hear and to do, but to hear and to live out continuously and to share continuously. To not do so is to not live out the law as instructed by Moses now.

As such, the law was to be a part of every aspect of the person’s life at every moment of his existence. It shows the utter impossibility that it could ever be perfectly lived out by a fallen man.

The words of this verse pretty much close out the actual instructions of the Law of Moses, by Moses, to the people. Everything after this point deals with addendums to the instruction to the people and other matters that are for all to know, even if they are not things the people are to actually do. This includes the Song of Moses and the blessing of Moses upon the people.

As such, the instruction concerning the reading of the law at the Feast of Tabernacles holds a particular point of importance, and it is thus a point that we should carefully reflect on. As it is a pilgrim feast, and as it anticipates the life of the believer in Christ, we should look at it in this light.

We are to remember what Christ did. It is He who fulfilled the law, and it is He who made our access into the land of promise possible. If Israel’s fulfillment of the law was necessary for the world to be reconciled to God, we all would be chucked into the Lake of Fire on judgment day.

But God knew this, and He gave us the lesson of the law to help us appreciate the enormity of what He did in Christ when He reconciled the world to Himself.

We, because of what He did, are living out our pilgrim feast and we are awaiting the realization of the promise that was obtained when we crossed over the Jordan and into God’s rest through a simple act of faith in what He has done. This is what Paul refers to in 2 Corinthians 5 –

“For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. ² For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven, ³ if indeed, having been clothed, we shall not be found naked. ⁴ For we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life. ⁵ Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee.” 2 Corinthians 5:1-5

We are dwelling in tents and waiting on what lies ahead. And as a surety that it will be received, Paul says God has given us the Spirit as a guarantee. The Spirit is given by an act of faith.

Nothing else will obtain it, no work can procure it, and once it is received, it can never be taken away. Have faith in Christ, believe the gospel, and begin your true pilgrim feast – your Feast of Tabernacles – today.

And once you enter in, be sure to thank God for the giving of His Son who did what Israel could not do. Yes, thank God that Christ Jesus has fulfilled the law and set it aside for all who come to Him by faith. What a marvelous thing God has done for us.

Closing Verse: “So we are always confident, knowing that while we are at home in the body we are absent from the Lord. ⁷ For we walk by faith, not by sight. ⁸ We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.” 2 Corinthians 5:6-8

Next Week: Deuteronomy 31:14-21 It will stand forever, as the Lord to Moses does tell… (A Witness for Me Against the Children of Israel) (91^st Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

So Moses Wrote This Law

So Moses wrote this law
And delivered it to the priests, the sons of Levi
Who bore the ark of the covenant of the LORD
And to all the elders of Israel, each and every guy

And Moses commanded them, saying
“At the end of every seven years, this you shall do
At the appointed time in the year of release
At the Feast of Tabernacles, as I am instructing you

When all Israel comes to appear before the LORD your God
In the place which He chooses, it shall be
You shall read this law before all Israel
In their hearing, just as is now instructed by me

Gather the people together, men and women and little ones
And the stranger who is within your gates, whether young man
———-or grandpa
That they may hear and that they may learn to fear
———-the LORD your God
And carefully observe all the words of this law

And that their children, who have not known it
May hear and learn to fear as to you I now address
The LORD your God as long as you live
In the land which you cross the Jordan to possess

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

⁹ So Moses wrote this law and delivered it to the priests, the sons of Levi, who bore the ark of the covenant of the Lord, and to all the elders of Israel. ¹⁰ And Moses commanded them, saying: “At the end of every seven years, at the appointed time in the year of release, at the Feast of Tabernacles, ¹¹ when all Israel comes to appear before the Lord your God in the place which He chooses, you shall read this law before all Israel in their hearing. ¹² Gather the people together, men and women and little ones, and the stranger who is within your gates, that they may hear and that they may learn to fear the Lord your God and carefully observe all the words of this law, ¹³ and that their children, who have not known it, may hear and learn to fear the Lord your God as long as you live in the land which you cross the Jordan to possess.”

 

 

 

 

 

 

 

 

 

 

Deuteronomy 31:1-8
Then Moses Called Joshua

This sermon was typed on 22 November, the Monday prior to Thanksgiving. What are we thankful for? I must admit, I don’t express my thankfulness enough. He gives us rain, He gives us cool breezy days, He gives us marvelous moons that radiate out a soft glow for our evening walks, and He gives us so much more.

Every good and kind blessing we could imagine comes our way, but we often fail to acknowledge them when they do because we get caught up in the trials, miseries, pains, woes, and sadnesses of life. That isn’t unexpected, but wouldn’t it help us if we were able to be grateful at the same time as being miserable?

To varying degrees, some of us are. But life’s troubles have a way of robbing our joy and our ability to be grateful. Paul gives us constant admonitions about how to overcome these things and to remain strong in the Lord and fixed on Him and His hand of grace that provides us with so much.

I don’t know how people can remain positive and not be in the word of God! Without the constant reminders from it, I would probably be the most miserable person on the planet – along with about 8 billion others in the same boat.

But we have this word. Let us take advantage of it, think on it, and apply its precepts to our lives. Jesus overcame this world. In Him, we have overcome it. Let us never lose sight of the bigger picture in Him!

Text Verse: “For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding; ¹⁰ that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; ¹¹ strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; ¹² giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. ¹³ He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, ¹⁴ in whom we have redemption through His blood, the forgiveness of sins.” Colossians 1:9-14

The word of Colossians so closely matches so much of what is presented in our passage today, that when I went looking for a text verse after typing the sermon I had to think, Paul must have just read this passage in Deuteronomy over breakfast.

He really sums up much of what is conveyed to us here. But he does that elsewhere as well. The book of Ephesians must have been written while he was reading Deuteronomy. It is also just filled with hints of our passage today.

There is Israel, and there is faith in Christ. Sometimes one is given to show us things to avoid, and sometimes one is given to show us what to do. But all of it is to reveal to us Jesus, or our life in Him. It all is centered on Him. What a treasure we have in the pages of Scripture.

I hope you will enjoy what is presented today. As is so often the case, I thoroughly enjoyed researching it and typing it up. This word is a never-ending source of delight. That’s for sure. Great things are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. He Will Be with You (verses 1-8)

Then Moses went and spoke these words to all Israel.

The words are unusual and a bit perplexing. Literally: va’yelek Moshe v’daber eth ha’devarim ha’elleh el kal Yisrael – “And walked Moses and spoke the words the these unto all Israel.” The curiosity hinges on the word halak, or “to walk.”

It is not a common way of referring to Moses’ discourses. Normally, it just says, “And Moses said…” or something like that. The last time Moses was mentioned, meaning the starting of a new discourse, was in Chapter 29 –

“These are the words of the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which He made with them in Horeb.
² Now Moses called all Israel and said to them: ‘You have seen all that the Lord did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land— ³ the great trials which your eyes have seen, the signs, and those great wonders.’” Deuteronomy 29:1-3

Both times, then and now, it refers to “all Israel.” The Greek translation says, “And Moses completed speaking all these words.” In this, it would signify that two of the letters of the Hebrew were transposed. Instead of va’yelek, it would have said v’kal – as in Deuteronomy 32:45. That is a possibility because a new direction will now be taken.

Another possibility is that the word “walk” here is simply a way of introducing a new thought. Moses has spoken to all Israel, and he continues on his walk, speaking to all of Israel.

Jamieson-Fausset-Brown takes this as a way of summing everything up, saying –

“It is probable that this rehearsal of the law extended over several successive days; and it might be the last and most important day on which the return of Moses to the place of assembly is specially noticed.”

Whatever the actual meaning of the unusual phrase, the discourse from Moses does continue, it continues in a new direction, and his words continue to be spoken to “all Israel.” As such…

² And he said to them:

Being third person plural, it is an address to all of the people collectively (all Israel) and individually (you all)…

^{2 (con’t)} “I am one hundred and twenty years old today.

The Hebrew bears a common idiom, “Son of hundred and twenty years I am today.” The reason for stating this is debated, and whether it is to be taken as a literal statement is as well. Some find him saying this to be an indication that it is his birthday.

Some connect it to the span of his life literally being one hundred and twenty, some figuratively, as if it is a round number. It seems unlikely it is a rounded number, but rather that a point about his age is being made.

In Acts 7:23, it says of Moses, “Now when he was forty years old, it came into his heart to visit his brethren, the children of Israel.” In Exodus 16:35, it says, “And the children of Israel ate manna forty years, until they came to an inhabited land; they ate manna until they came to the border of the land of Canaan.”

This would then divide his life into three segments of forty years. The first would be until he was grown and fled to Midian. The second would be forty years in Midian. The third would be forty years leading Israel. However, these cannot be exactly forty years to the day, because the manna actually ends after Moses’ death (Joshua 5:12).

But the division of his life is remarkable in that it was based upon three periods of forty years. It is also the same timeframe noted in the unusual words of Genesis 6 –

“And the Lord said, ‘My Spirit shall not strive with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years.’” Genesis 6:3

The meaning of the words of Genesis 6 is debated. Some see them as the length of time that man would live from that point on. But nothing in Scripture goes on to support this. What seems most likely is that the words are defining the period until the flood. That is how Young’s translates it

“And Jehovah saith, ‘My Spirit doth not strive in man — to the age; in their erring they are flesh:’ and his days have been an hundred and twenty years.”

This seems likely. The Lord sees the wickedness of the world and sets a time for its coming destruction of one hundred and twenty years. As Noah is the focus of the surrounding narrative, it is then accepted that this was the time that he was given to preach to the world (2 Peter 2:5) before its end was accomplished.

If this is so, then there is a reasonable pattern between the two. Noah’s time of preaching and the life of Moses, who represents the law, are both a witness to the world of God’s impending judgment. That would follow well with the signification of the numbers forty and three.

Bullinger defines one hundred and twenty saying it “is made up of three forties (3×40=120). Applied to time therefore it signifies a divinely appointed period of probation.” Hence, the years of Moses are given to define the time of the law itself.

From a human aspect, however, they also bear on the state of the man himself…

^{2 (con’t)} I can no longer go out and come in.

lo ukal od laset v’lavo – “No able again to go forth and to come in.” This takes the reader back to Numbers 27 where the Lord spoke to Moses about his demise. The section was an anticipatory look at the event, and it uses the same terminology there. Whereas Moses could no longer execute his duties, another (Joshua) was to be selected to replace him. –

“Now the Lord said to Moses: ‘Go up into this Mount Abarim, and see the land which I have given to the children of Israel. ¹³ And when you have seen it, you also shall be gathered to your people, as Aaron your brother was gathered. ¹⁴ For in the Wilderness of Zin, during the strife of the congregation, you rebelled against My command to hallow Me at the waters before their eyes.’ (These are the waters of Meribah, at Kadesh in the Wilderness of Zin.)
¹⁵ Then Moses spoke to the Lord, saying: ¹⁶ ‘Let the Lord, the God of the spirits of all flesh, set a man over the congregation, ¹⁷ who may go out before them and go in before them, who may lead them out and bring them in, that the congregation of the Lord may not be like sheep which have no shepherd.’” Numbers 27:12-17

Later in his life, Joshua will repeat this sentiment –

“As yet I am as strong this day as on the day that Moses sent me; just as my strength was then, so now is my strength for war, both for going out and for coming in.” Joshua 14:11

The meaning is that in one’s coming in, there is strength and vitality within the walls of one’s home, and in one’s going out, there will be health and vigor, and there will be strength for the day’s labors. Moses sees that the years are catching up to him, but this doesn’t mean he wasn’t fit, and exactly that is said of him upon his death –

“Moses was one hundred and twenty years old when he died. His eyes were not dim nor his natural vigor diminished.” Deuteronomy 34:7

The word translated as “natural vigor” signifies “moisture” or “freshness.” Some attribute that to his virility and that is a reasonable interpretation of the rare word that is used there. Despite this, his ability to satisfactorily execute his duties had come to its end. And more…

^{2 (con’t)} Also the Lord has said to me, ‘You shall not cross over this Jordan.’

The basis for this statement should be returned to. In Numbers 20:7-9, it said –

“Then the Lord spoke to Moses, saying, ⁸ ‘Take the rod; you and your brother Aaron gather the congregation together. Speak to the rock before their eyes, and it will yield its water; thus you shall bring water for them out of the rock, and give drink to the congregation and their animals.’ ⁹ So Moses took the rod from before the Lord as He commanded him.”

The command was given to demonstrate a point concerning the coming of Christ. Water had been brought from the rock once already, in Exodus. At that time, Moses was told to strike the rock, and he did. In that, water issued forth. That was given as a picture of life issuing from the punishment Christ received.

The second time, in Numbers, both Moses and Aaron were to simply speak (the verb was plural) to the rock and water would issue forth. Thus, the water was to come forth not through any work, but through the word of faith.

It was to be a picture of salvation based upon faith in Him alone. Wherever the word of faith in Christ is spoken, the Spirit will issue forth, but not by deeds of the law. Rather by faith alone. Everything about the account anticipated Christ.

By merely the spoken word of the lawgiver and the high priest, in the presence of the rod, the rock was expected to yield its water. Everything at that time was seen to be a type of Christ: The Lawgiver = Christ; the High Priest = Christ; the Rock = Christ; the Rod = Christ; the Water = Spirit of Christ. Everything looked to prefigure Christ and the grace that issues from Him.

And this is how it is. The giving of the New Covenant, based on the fulfillment of the law, along with the sacrificial work of the High Priest, yields forth the Spirit. The typology was set. However, this is not what happened –

“And Moses and Aaron gathered the assembly together before the rock; and he said to them, ‘Hear now, you rebels! Must we bring water for you out of this rock?’ ¹¹ Then Moses lifted his hand and struck the rock twice with his rod; and water came out abundantly, and the congregation and their animals drank.” Numbers 20:10, 11

Because of his disobedience, thus destroying the typology of Christ and His work, the sentence was pronounced –

“Then the Lord spoke to Moses and Aaron, ‘Because you did not believe Me, to hallow Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.’” Numbers 20:12

But the actions of Moses and Aaron would have been known to the Lord prior to them doing this. And more, the Lord could have pardoned Moses. But another set typology had to be fulfilled as well: the inheritance cannot come through the law.

That is seen in the words, “You shall not cross over this Jordan.” Ha’yarden, or “the Descender” is a type of Christ. It flows from the snow-capped peaks of Mt. Hermon (Sacred), travels along the border of Canaan, and terminates at the Salt Sea. It is a picture of Christ, descending from heaven – the Sacred place – living out His incarnation, and dying.

However, being the Salt Sea, it is a continued picture of His incorruption. From the Salt Sea, the waters evaporate – picturing Christ’s resurrection and ascension (His return to heaven). In this, the Jordan is the dividing line between the world and the land of promise.

One must cross over (through) the Jordan (Christ) in order to enter the promised inheritance. But the law has no part in the inheritance, as Paul says –

“And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. ¹⁸ For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.” Galatians 3:17, 18

As Moses is the giver of the law, and thus emblematic of the law, he needed to die outside the inheritance in order to maintain that set typology.

John Gill clearly got this several hundred years ago when he said, “this work was reserved for Joshua, a type of Christ; not Moses and his law, or obedience to it, is what introduces any into the heavenly Canaan only Jesus and his righteousness.”

The Lord is working in typology in order to reveal Himself and His work to the world. As the law cannot obtain the inheritance, then someone else must bring the people in. Everything must fit in order to maintain the typology of Christ. That continues to be seen in the next words…

³ The Lord your God Himself crosses over before you;

The words are emphatic: Yehovah elohekha hu over l’phanekha – “Yehovah your God HE crosses over before your face.” And more, the words are now in the singular – “you, Israel.”

The emphasis is given as a complete contrast to Moses. “Moses, you shall not cross over the Jordan. Instead, the Lord – HE – shall cross over.” The words clearly speak of the Lord being the One to bring Israel into the inheritance. The Lord, the true Lawgiver, is the primary cause of what will occur. As such…

^{3 (con’t)} He will destroy these nations from before you,

Again, the words are emphatic: hu yashmid eth ha’goyim ha’elleh milephanekha – “He will destroy the nations the these from before your face.” “The Lord has said to me, ‘Moses, you will not cross over. But the Lord HE will. And it is HE who will destroy those who possess the inheritance. Israel, trust in the Lord.’” The words are set, they are fixed, and they are given as a guarantee…

^{3 (con’t)} and you shall dispossess them.

It is a single word: vi’rishtam – “And you (Israel) shall dispossess them.” The Lord will go over before Israel, He will destroy the enemy, and Israel shall take what they possessed. Everything is a work of the Lord. And yet…

^{3 (con’t)} Joshua himself crosses over before you, just as the Lord has said.

There is no conjunction to separate the thoughts and it is again emphatic: Yehoshua hu over l’phanekha ka’asher diber Yehovah – “Joshua HE crosses over before your face, just as spoke Yehovah.” Charles Ellicott rightly questions the text –

“The Lord thy God, he will go over before thee . . . Joshua, he shall go over before thee.—Can it be accidental that Jehovah and Joshua are spoken of in exactly the same language, and that there is no distinguishing conjunction between them, the ‘and’ of the English Version being supplied? ‘Jehovah, He is going over; Joshua, he is going over.’ Verbally, the two are as much identified as ‘The God who fed me all my life long unto this day, the Angel that redeemed me from all evil’ (Genesis 48:15-16). The prophetical truth of this identification is too remarkable to be missed.”

Said plainly, the same words are used, the same emphasis is provided, and the same thought is conveyed in the two clauses. And yet, one speaks of the Lord God while the other speaks of Joshua. As there is no connecting conjunction, both thoughts are united as one. As this is so, it is making an absolutely clear picture to consider. For now, Moses continues with…

⁴ And the Lord will do to them as He did to Sihon and Og,

The battles were described in Numbers 21. They occurred east of the Jordan, outside of the promised inheritance. And yet, they allowed Israel experience in battle. But more, they led Israel into a state of conviction in the Lord’s abilities.

As the battles were victorious, it would bolster Israel’s confidence, trust, and even provide full assurance that the Lord was with them, was guiding them, and would work with them to ensure the battles ahead would also end in victory. These two defeated foes were…

^4 (con’t) the kings of the Amorites and their land,

It is singular, “kings of the Amorite.” Thus, it speaks of the nation of people that were defeated. As there are more Amorites, there will be more battles against the people of this nation. However, because of the victory over these, there is the surety that any others that are met will also be defeated. Sihon and Og were great foes, but they stood no chance against the Lord…

^4 (con’t) when He destroyed them.

Again, the victory is said to be of the Lord. Even though Israel was in the battle, the ultimate credit belongs to the Lord. Without His hand, they could not have prevailed. With Him, they could not be defeated. The same is true with those they would face in Canaan…

⁵ The Lord will give them over to you,

Moses’ words now go to the plural, “And will give them over Yehovah before your (all) face.” All of those who went into battle would share in the triumph over the foes. The change to the plural would bolster the confidence of even the hesitant. “Yes, Israel will prevail, but I shall be a part of the victory!” And it is in the victory…

^{5 (con’t)} that you may do to them according to every commandment which I have commanded you.

The Hebrew is not a “Because of this, therefore that.” Rather than “that you may do to them,” it reads: va’asitem lahem – “And you shall do to them.” The Lord will give them over. Based on that, Israel is to then obediently follow through according to the law.

The words, and the change from the singular to the plural, become understandable when placed by the corresponding clauses from verse 3 –

3. “He will destroy these nations from before your (singular) face.”
5. “And the Lord will give them over to you (plural).”

3.” And you (singular) shall dispossess them.”
5. “And you (plural) shall do to them.”

The words are meticulously and brilliantly chosen to have the most positive affect on the minds of the people, even if the subtlety of them passed right over their heads. It is like a subliminal message that is mentally apprehended even when it may not be consciously understood. It is with this strategically placed and pronounced message that Moses next says…

⁶ Be strong and of good courage,

Both words carry the meaning of strength, hardening, and so on: khizqu v’imtsu – “be strong and be strengthened,” or any such general rendering will do. The idea is that of soldiers (the verbs are plural) fortifying themselves for what lay ahead. The same is true with the next words…

^{6 (con’t)} do not fear nor be afraid of them;

al tireu v’al taarsu mi’penehem – “not fear and not be affrighted from their face.” It doesn’t matter how many there are, how big they are, how battle-worn they appear, and so on. The soldiers of Israel were to not allow such things to affect them in the slightest…

^{6 (con’t)} for the Lord your God, He is the One who goes with you.

Right in the middle of the verse, the words now revert to the second person singular. Moses is referring to Israel, the collective.

Further, the words are emphatic, and a verb preceded by an article is used to describe the Lord – “for Yehovah your God HE the Goer with you.” The people don’t need Moses. Rather, they have the One who called Moses, who directed him, and who sustained him.

As such, to rely on Moses’ presence would be to rely on that which is less that the Lord. It is a lesson way too many in the church need to learn. In knowing this is to find surety…

^{6 (con’t)} He will not leave you nor forsake you.”

The words continue in the singular – “you, Israel.” The Lord will never leave them, nor will He ever abandon them. They have the absolute assurance of this. The problem of defeat will not be because the Lord has left Israel, but only if Israel leaves the Lord.

⁷ Then Moses called Joshua and said to him in the sight of all Israel,

Moses is ensuring that Joshua will be fully recognized as his replacement. There could be no conspiracy theories or attempts at usurping his rightful authority because Moses brings him l’ene kal Yisrael, or “to eyes all Israel.” In his bringing him forth, he says…

^{7 (con’t)} “Be strong and of good courage,

It is the same words just spoken to the people. In order for a congregation to be encouraged, their leader must first demonstrate his own courage – “be strong and be strengthened…”

^{7 (con’t)} for you must go with this people to the land which the Lord has sworn to their fathers to give them,

The words bear an emphasis – “for YOU must go with.” The words “go with” are changed to “bring in” in verse 31:23. Joshua both goes with, and he brings in the people. In other words, he is both one of the people, and he is also to be the leader of the people. There is no bringing in without first going with. But in his going with, Moses says…

^{7 (con’t)} and you shall cause them to inherit it.

Again, it bears an emphasis – “and YOU shall cause to inherit it them.” Moses emphatically states that Joshua personally will go in and Joshua personally will cause them to inherit the land. He, then, is the Lord’s instrument in causing these things to be. With this understood, Moses continues…

⁸ And the Lord, He is the One who goes before you.

Like in verse 6, there is an emphasis, and the verb is prefixed by an article, “And Yehovah, HE, the Goer before you.” Moses just said that Joshua would cause the people to inherit the land. And yet, the Lord is with Joshua.

In this, we can see the various causes being relayed. Joshua is the material cause. He is the one who makes the thing (like wood in a table) to be. The formal cause, the design, is the destruction of the enemies. The efficient cause, what brings it about, is the Lord’s presence working on behalf of Joshua. And the final cause, the purpose, is the obtaining of the inheritance.

Everything is working towards the goal. Nothing will thwart the goal, and Moses provides the assurance of it…

^8 (con’t) He will be with you, He will not leave you nor forsake you;

Again, it is emphatic – “HE will be with you.” There will be no separation between Joshua and the Lord. He will remain with him, and He will not slacken his grip from him. The same words were used in verse 6 and here. The first is rapha. It means to relax or slacken. As such, the Lord will firmly have His hand upon Joshua.

The second is azav. It comes from a root with essentially the same meaning, to loosen. Thus, he will firmly commit Himself to what will come to pass. Therefore, Moses now says…

*^8 (fin) do not fear nor be dismayed.”

One of the words is the same as verse 6, while the other bears a close meaning to the other word in verse 6. Like the people, Moses tells Joshua to not fear or be affrighted. He will prevail because the Lord is with him. Nothing can affect the sure outcome that the Lord intends because of it.

Be strong and courageous and trust in Me
You shall not fail because I go with you
Lean not on your own understanding, but trust completely
Having faith in Me is what you are to do

I also had to trust in My God as you are now to do
And so, I was strengthened in order to go in
In My going, it was actually for you
So, fear not. With faith in Me, you are ready to begin

Who is the Goer who goes with you?
He is the same Goer who was there with Me
The Lord our God who is faithful and true
Is the One we can trust forever and wholeheartedly

II. Pictures of Christ

Moses is a picture of the law. We saw that already in verse 2. It is the law that speaks “to all Israel” as was noted in verse 1. The law witnesses to what will happen, how it will happen, and it typologically tells us of the greater fulfillment of these things, if we will accept the typology.

For example, on the Passover, a lamb was killed, and its blood was applied to the doorposts so that the Lord would pass over the people. Paul says that Christ is our Passover Lamb. Do we accept the Antitype in fulfillment of the typology? If so, then we acknowledge what Scripture says. Israel does not yet accept that.

Verse 2 gave us the details of Moses’ age. In that, he said he could no longer go out or come in, implying his strength would no longer allow him to be an effective leader. Rather, it was time for his replacement to take over. The law is unable to enter the promise.

The reason for this is that is not the purpose of the law. Rather, the law is given to highlight sin and to lead us to Christ. As it says in 1 Corinthians 15, “The sting of death is sin, and the strength of sin is the law.” Moses’ coming death is the result of sin. The law, of which he is given as a type of it, finds its strength in sin.

As such, the Lord said to Moses, “You shall not cross over the Jordan.” The law, and thus those under the law, have no part in the inheritance. That was clearly seen in the words of Galatians that we looked at earlier while in verse 2. It is why we so carefully reviewed what led to Moses’ punishment.

With that explained, Moses said emphatically that it would be the Lord who crossed over before Israel. And then, using the same words in the same verse, and without any distinguishing conjunction between them, it emphatically said the same of Joshua.

Here, and elsewhere, Joshua, or “The Lord (Yah) is Salvation,” is clearly presented as a type of Christ. As we saw, the same words were used, the same emphasis was provided, and the same thought was conveyed in the two clauses.

One referred to the Lord God while the other spoke of Joshua. The lack of any conjunction united the two in thought as being one. The picture is clear. Jesus, who is the Antitype, is obviously presented as the incarnate Lord God. The type anticipates its fulfillment in Him.

Verse 4 recalled the two foes of Israel, Sihon and Og, to mind. Just as the Lord (through Israel under Moses) defeated the foes outside of the inheritance, so the Lord (through Israel, under Joshua) will defeat the foes inside of it.

The picture is that the Lord, through the law, will destroy those outside of the inheritance. But that the Lord, through Jesus, will destroy those inside of it. In other words, this presupposes that there are still battles ahead for those who enter the inheritance.

As such, the words clearly reveal that salvation and the promise of heaven are one thing, even if they don’t come at the same time. When one crosses over the Jordan (comes through Christ), the inheritance is obtained. They have entered the promise.

Canaan, the promise, is typical of entry into the state of salvation. Israel is a template for individual salvation; hence it is referred to in the singular.

Stated another way, Israel’s entrance into the promise, having crossed over the Jordan, is a picture of believers going through Christ to receive the inheritance. But there are still foes in Canaan to be destroyed. The picture is clearly seen in Ephesians –

“In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” Ephesians 1:7

The Lord descended (like the Jordan). The Lord died (as the Jordan ends). It is in crossing through this that one enters. The words “through His blood” don’t just imply death, they explicitly mean it. Therefore, to go through Christ IS to be redeemed. The sins are forgiven, and it is sin (which is strengthened by the law) that has been dealt with.

Joshua, or Yehoshua, comes from two words. The first is the divine name of God YHVH, or Yehovah. The second is yasha, meaning to deliver or save. Hence, the name means, “Yehovah is Salvation.”

Joshua was commissioned under the law. Jesus was born (and commissioned by God) under the law. Joshua will enter the inheritance through the Jordan. Christ enters the inheritance through His own death (pictured by the Jordan) in fulfillment of the law. We enter through Jesus’ death as well. That is also stated in Ephesians –

“In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, ¹⁴ who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.” Ephesians 1:13, 14

The inheritance is obtained. Believers are positionally granted the full inheritance, even if they are still living in this world –

“But God, who is rich in mercy, because of His great love with which He loved us, ⁵ even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), ⁶ and raised us up together, and made us sit together in the heavenly places in Christ Jesus, ⁷ that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.” Ephesians 2:4-7

So, there is the positional until the actual is reached. However, there are still battles ahead in this positional attainment of the inheritance. If anyone doesn’t believe that he is either braindead or just plain dead.

These battles are described quite well, and how to win them is nicely detailed in Ephesians 6. This is what Moses was saying to Israel in verses 5 & 6 and which anticipates our battles today. The changes from the plural to the singular were notable.

There are individual battles, and there are collective battles. Verse 6 told the people in the plural to be strong and of good courage. It is reflective of Paul’s words in Ephesians 6 –

“Finally, my brethren, be strong in the Lord and in the power of His might.” Ephesians 6:10

These, and other such words in the New Testament simply confirm that we are in a battle and that we are to be strong not in ourselves, but in the Lord who goes with us. Again, from Paul –

“Watch, stand fast in the faith, be brave, be strong.” 1 Corinthians 16:13

But all of this is first dependent on the Lord, who goes with us. As it noted to Joshua by Moses, “you must go with this people.” The Lord didn’t just enter into glory and wait for us there. He first went through the Jordan. He went with us in death in order to bring us into the inheritance –

“For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit.” 1 Peter 3:18

He went before us. Imagine that. But Moses says something to Joshua that also finds its fulfillment in Christ. He said, “Be strong and of good courage,” or “be strong and be strengthened.” The words to Joshua apply to Christ –

“Then an angel appeared to Him from heaven, strengthening Him.” Luke 22:43

The word “angel” simply means “messenger.” That is how Young’s translates this. What was the message brought to strengthen the Lord? My guess, it was the word of the Lord – “Be strong and be strengthened.” In our humanity, we all need the word of the Lord at times.

The wonder of the words of Moses calls out for us to look to Christ who has gone before us. It is the Lord who is with us, it is the Lord who died for us. It is the Lord who we must go through to obtain the inheritance. And it is the Lord we must rely on, even once the inheritance is obtained.

Until we depart and enter the final part of our inheritance, it is a life of promise we live, and yet it is a life of battles we must face. The admonition for Israel was to remember that the Lord is the Goer with us, and He is the Goer before us.

If we can just hold fast to that, how much better will we be as we continue on in this difficult world in which we live. When we take our eyes off of Jesus, and when we allow our thoughts to get diverted from Him, how very ineffective we are! But when we remember that He is with us, we will always be in the sweet spot.

Israel is a group of people. As a group of people, some died in battle, some never obtained the inheritance, some wandered away forgetting the Lord who was among them. We are brought into the commonwealth of Israel by faith in Christ, but nothing promises we won’t suffer or die in the battle.

However, the inheritance will never be denied us. It is obtained. The typology tells us what the New Testament confirms. Thank God for Jesus Christ who has guaranteed our inheritance because He has gone with us into it. Yes, thank God for Jesus Christ.

Closing Verse: “I can do all things through Christ who strengthens me.” Philippians 4:13

Next Week: Deuteronomy 31:9-13 He penned out all the things he heard and saw… (So Moses Wrote This Law) (90^th Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

Then Moses Called Joshua

Then Moses went and spoke these words to all Israel
And he said to them, yes, he did begin…
“I am one hundred and twenty years old today
I can no longer go out and come in

Also the LORD has said to me, words of my loss
‘You shall not over this Jordan cross

The LORD your God Himself crosses over before you
He will destroy these nations from before you until they
———-are all dead
And you shall dispossess them
Joshua himself crosses over before you, just as the LORD has said

And the LORD will do to them
As He did to Sihon and Og, without any haw or hem
The kings of the Amorites and their land
When He destroyed them

The LORD will give them over to you
That you may do to them, so you shall do
According to every commandment
Which I have commanded you

Be strong and of good courage, do not fear nor be afraid of them
For the LORD your God is faithful and true
He is the One who goes with you
He will not leave you nor forsake you

Then Moses called Joshua and said to him in the sight of all Israel
“Be strong and of good courage, for you must go with this people
———-so to you I submit
To the land which the LORD has sworn to their fathers
———-to give them
And you shall cause them to inherit it

And the LORD, He is the One who goes before you
He will be with you, this promise He has made
He will not leave you nor forsake you
Do not fear nor be dismayed

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Then Moses went and spoke these words to all Israel. ² And he said to them: “I am one hundred and twenty years old today. I can no longer go out and come in. Also the Lord has said to me, ‘You shall not cross over this Jordan.’ ³ The Lord your God Himself crosses over before you; He will destroy these nations from before you, and you shall dispossess them. Joshua himself crosses over before you, just as the Lord has said. ⁴ And the Lord will do to them as He did to Sihon and Og, the kings of the Amorites and their land, when He destroyed them. ⁵ The Lord will give them over to you, that you may do to them according to every commandment which I have commanded you. ⁶ Be strong and of good courage, do not fear nor be afraid of them; for the Lord your God, He is the One who goes with you. He will not leave you nor forsake you.”

⁷ Then Moses called Joshua and said to him in the sight of all Israel, “Be strong and of good courage, for you must go with this people to the land which the Lord has sworn to their fathers to give them, and you shall cause them to inherit it. ⁸ And the Lord, He is the One who goes before you. He will be with you, He will not leave you nor forsake you; do not fear nor be dismayed.”

 

 

 

 

 

Deuteronomy 30:11-20
For He Is Your Life

The passage set before us today will complete chapter 30 of Deuteronomy, but to understand it completely takes knowing what is written later in Israel’s history, and even knowing what is said in the New Testament concerning both Israel and the work of Jesus.

The Bible starts with something and builds upon it. Nothing is lost in the process, and nothing is discarded. Everything has a place and, together, everything forms one united purpose. Yes, it is hard at times to see how some things written in Scripture have any relevance to anything else. But it all does tie together.

In our passage today, Moses says that the words of law he is presenting to the people equate to life and good or death and evil. He also ties the performance of the words to a love of the Lord and that the Lord is the life of Israel and Israel’s “length of days.”

The two thoughts – that of performance of the law and that of the very being of the Lord Himself are thus inextricably tied together. The performance equates to life and the Lord is Israel’s life. For Israel, the two cannot be separated.

Paul takes the words of Deuteronomy 30, and he then explains what the intent is behind the words in Romans 10 –

Text Verse: “For Moses writes about the righteousness which is of the law, ‘The man who does those things shall live by them.’ ⁶ But the righteousness of faith speaks in this way, ‘Do not say in your heart, “Who will ascend into heaven?”’ (that is, to bring Christ down from above) ⁷ or, “Who will descend into the abyss?”’ (that is, to bring Christ up from the dead). ⁸ But what does it say? ‘The word is near you, in your mouth and in your heart’ (that is, the word of faith which we preach): ⁹ that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.” Romans 10:5-9

Moses speaks of the righteousness of the law. Paul speaks of the righteousness of faith. And yet, both cite the same basic words, although Paul does amend them somewhat.

The question for us is then, “Where do the righteousness of the law and the righteousness of faith meet?” Obviously, Paul tells us that the answer is in the Person of Jesus. How is that so? Does this mean we are not bound to the Law of Moses? Let’s hope so. Because if we were, we would have a whole lot of work to do… and we would fail.

The theology behind the message is complicated, but the message itself is simple. Paul’s summing it up for us is a really nice touch – believe and be saved. It is one of those wonderful truths that frees the weary soul from its heavy burden. Thank God for Jesus Christ.

Yes, great things, such as the righteousness of faith are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Word Is Very Near You (verses 11-20)

The chapter so far has dealt with adherence to the law, punishment (including exile) for not doing so, restoration when the law is recalled to mind, and so on. It takes the fact that these things will actually occur as an axiom. The final verses of the previous passage show this is so –

“Also the Lord your God will put all these curses on your enemies and on those who hate you, who persecuted you. ⁸ And you will again obey the voice of the Lord and do all His commandments which I command you today. ⁹ The Lord your God will make you abound in all the work of your hand, in the fruit of your body, in the increase of your livestock, and in the produce of your land for good. For the Lord will again rejoice over you for good as He rejoiced over your fathers, ¹⁰ if you obey the voice of the Lord your God, to keep His commandments and His statutes which are written in this Book of the Law, and if you turn to the Lord your God with all your heart and with all your soul.” Deuteronomy 30:7-10

As such, Israel will only have themselves to blame for any ills that come upon them, and that true restoration will only be realized when they again turn to Lord through the words of Moses. This is absolutely certain, and it is absolutely pre-confirmed by his words.

As this is so, Moses will show that the ideal he sets forth is perfectly attainable. Thus, the coming words will reconfirm that Israel’s ills are solely a self-inflicted wound. That his words are clear and understandable is now stated.

And yet, what he states bears in it a hint of Messiah. First, the law has already set forth such hints, both implicitly and explicitly. Secondly, the human heart, if it is honest, clearly shows this. For who can meet the demands of the law, even if it is clear and understandable? With that in mind, Moses says…

¹¹ “For this commandment which I command you today

As has been the case repeatedly, the words speak of the entire body of law given forth by Moses. Whether spoken out in one day or in twenty, the word “today” signifies the whole period of instruction.

This is more clearly understood because of his use of the word ha’mitsvah, or “the commandment.” All of the statutes, ordinances, judgments, and commandments combine into one body – “the commandment.” Of this commandment which Moses commands Israel (it is singular – “you Israel”), he says…

^{11 (con’t)} is not too mysterious for you,

lo niphlet hi mimekha – “no wonderful for you.” The word is the verb pala. It is derived from the noun pele (not the soccer player), meaning “a wonder” (and, admittedly, Pelé was somewhat of a wonder). Thus, the word signifies “to be surpassing, or extraordinary.”

As such, the context will determine the exact idea being conveyed – too hard, too difficult, beyond comprehension, mysterious, and so on. The obvious meaning Moses is conveying is that the people will not look at the law once it is fully compiled and say, “this is too hard for us to either understand or to follow.”

As noted, it is truly the case that no one can “do” all the things of this law, and anyone who lives under it for a single day would easily be able to see this, but the law also has provisions for those who fail “to do” if they are willing to admit they have failed. The sacrificial system provided for the failures. The heart would be weighed by the Lord and the heart that was circumcised (verse 30:6) would live. Albert Barnes rightly states this, saying –

“The seeming ease of the commandment, and yet its real impossibility to the natural man, form part of the qualifications of the Law to be our schoolmaster to bring us unto Christ.” Albert Barnes

The law is open, clearly stated, not impossible to do (in the sense that nothing in it cannot be done at any given time), and it tells – in advance – of the blessings for performance and the curses for failing to pay heed.

Again, there is a difference in the idea of possibility/impossibility to “do” the things of the law. To more fully understand this, and as an example, Moses never says something like, “On the 27^th day of each month every person must run the entire circuit of the borders of the land, finishing before sundown.

That would be impossible, and thus it would be unfair. Likewise, if Moses said, no person of Israel is ever to drink any liquids, it would be impossible. Rather, everything in the law is possible, in the sense that anyone and everyone can do each and every listed thing within the law.

The impossibility is that of perfect performance at all times. But that is not what Moses is referring to, obviously, because the sacrificial system presupposes failure. It is given for exactly that purpose. Thus, even that makes the law attainable in a sense, but only because the heart is willing to admit the fault that necessitated the sacrifice. Understanding this, Moses next says…

^{11 (con’t)} nor is it far off.

v’lo rekhoqah hi – “and no far off it.” The idea here is that which is unattainable because of distance. The law is given to Israel. It is right there among them, regardless as to where it came from. This is evidenced, for example, in 2 Chronicles –

“Now when they brought out the money that was brought into the house of the Lord, Hilkiah the priest found the Book of the Law of the Lord given by Moses. ¹⁵ Then Hilkiah answered and said to Shaphan the scribe, ‘I have found the Book of the Law in the house of the Lord.’ And Hilkiah gave the book to Shaphan. ¹⁶ So Shaphan carried the book to the king, bringing the king word, saying, ‘All that was committed to your servants they are doing. ¹⁷ And they have gathered the money that was found in the house of the Lord, and have delivered it into the hand of the overseers and the workmen.’ ¹⁸ Then Shaphan the scribe told the king, saying, ‘Hilkiah the priest has given me a book.’ And Shaphan read it before the king.
¹⁹ Thus it happened, when the king heard the words of the Law, that he tore his clothes. ²⁰ Then the king commanded Hilkiah, Ahikam the son of Shaphan, Abdon the son of Micah, Shaphan the scribe, and Asaiah a servant of the king, saying, ²¹ ‘Go, inquire of the Lord for me, and for those who are left in Israel and Judah, concerning the words of the book that is found; for great is the wrath of the Lord that is poured out on us, because our fathers have not kept the word of the Lord, to do according to all that is written in this book.’” 2 Chronicles 34:14-21

There it was… the Law of Moses was right there among the people. And yet, they failed to adhere to it. This was so much the case that it was forgotten to even exist. But it did. The guilt was Israel’s.

As for the words, they anticipate the coming of Christ. Knowing that He is the embodiment of what the law states, pictures, and anticipates, the imagery is perfectly clear. The gospel was brought by Jesus to Israel. It wasn’t a long distance away.

Rather, He was born among them in Bethlehem, He was raised in Nazareth. He proclaimed the good news throughout the land, and the New Covenant in His blood was given in Jerusalem. As far as the nearness of the law. it is next more fully expressed by Moses…

¹² It is not in heaven, that you should say, ‘Who will ascend into heaven for us and bring it to us, that we may hear it and do it?’

The Hebrew reads, “not in the heavens,” and “ascend into the heavens.” It is plural. The great expanse above their heads is what is being expressed to the people now. One can think of the giving of the law that Moses reminded them of in Chapter 4 –

“Then you came near and stood at the foot of the mountain, and the mountain burned with fire to the midst of heaven, with darkness, cloud, and thick darkness. ¹² And the Lord spoke to you out of the midst of the fire. You heard the sound of the words, but saw no form; you only heard a voice. ¹³ So He declared to you His covenant which He commanded you to perform, the Ten Commandments; and He wrote them on two tablets of stone. ¹⁴ And the Lord commanded me at that time to teach you statutes and judgments, that you might observe them in the land which you cross over to possess.” Deuteronomy 4:11-14

In the same chapter, he again said –

“Out of heaven He let you hear His voice, that He might instruct you; on earth He showed you His great fire, and you heard His words out of the midst of the fire.” Deuteronomy 4:36

“Therefore know this day, and consider it in your heart, that the Lord Himself is God in heaven above and on the earth beneath; there is no other.” Deuteronomy 4:39

In each of these verses in Chapter 4, it says, “the heavens” rather than simply “heaven.” Moses is reminding them of where the law came from, but also to whom it was given. The word is not in an unattainable location, as if it was hidden from them. It was not still with God alone and requiring a mediator to go and obtain it.

Though its Source may be in heaven, the law is found among them. There is no need to ascend to attain what has been delivered and mediated from above.

It is these words now, and those in the next verses, that Paul used in our text verse to clearly and precisely show that the law was intended to reveal Christ.

Remembering that Christ is the embodiment of the law and it both pictures and anticipates Him, the words clearly reflect what happened at the incarnation of Christ. He was in heaven, but nobody had to ascend there to retrieve Him. Rather, He came from the heavens, just as the voice of the law came –

“And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” John 1:14

The patterns are given, and they are unmistakable. Seeing this, Moses continues with…

¹³ Nor is it beyond the sea,

As great as the heavens above, so was the sea also perceived to be by Israel. They could look up and see only unending sky. And should they look out at the water, they would see no end to it as well.

At this point, Moses is anticipating life in Canaan where the great sea to the west was located. Israel was not a seagoing people and so to journey out for them to an unknown location to find the law would be no different than trying to ascend to the heavens to find it. It is because of such an impassible void…

^{13 (con’t)} that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it?’

Israel did not need to find a ship and sailors to go out and find the law. There was no great journey from one country to the next, or from one continent to another. Rather, the law came to them, it was maintained among them, and the prophets arose from among them. Everything was available directly to Israel.

Likewise, the message of salvation, the gospel of Christ, was not from some other nation. Rather, as Jesus said, “Salvation is of the Jews” (John 4:22).

When citing these words, Paul makes a change in them, confounding many scholars. He says, “Who will descend into the abyss? (that is, to bring Christ up from the dead).” Moses’ words speak of distance, not depth. Even in the Greek translation of the Old Testament, the words of Paul are not supported.

Be that as it may, Paul is making a point about the coming of Christ, just as Moses is making a point about the availability of the law. The law came to Israel from God. They had it presented to them, and they willingly rejected it and Him. Likewise, John says –

^“He came to His own, and His own did not receive Him. ¹² But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: ¹³ who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” John 1:11-13

Israel did not need to pass over the sea to find the law. It was there with them. And Israel did not need to look elsewhere to find their Messiah, He came to them. These verses speak of ascending to the heavens and of going beyond the sea, but there is also a contrasting allusion to the workings of God in Christ.

The heavens are where things are concealed until they are revealed by God. The other side of the sea is where there is no law. As the law is intended to bring life (Leviticus 18:5), then the other side is where there is death. The contrast then, the hiding and revealing, and the life from the death, is seen in the work of Christ –

“and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ;” Ephesians 3:9

“There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. ² For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.” Romans 8:1, 2

Israel did not need to ascend or cross over to have the law. It came from God. Likewise, Christ was hidden in God but came to Israel, and the life found in Christ came through His death in fulfillment of the law (that was intended to bring life). It did, in fact do so. What Israel needed, for each step of the process, was provided by God. As Moses says…

¹⁴ But the word is very near you, in your mouth and in your heart, that you may do it.

Moses is not speaking of salvation. Israel is the redeemed of the Lord. He is speaking of performance. The word was not concealed from Israel, and it was not unattainable by Israel. Everything has been in the singular here – you, Israel.

The law was in the mouth of Israel as will be shown to be true when the blessings and curses are proclaimed on Mount Ebal and Mount Gerizim as directed in Chapter 27. And they are in the heart of Israel, meaning right there in the sanctuary.

When they failed in performance, they were to then perform – meaning through sacrifice for atonement. Everything comes back to performance for Israel. But the law, clearly and unambiguously, anticipates Christ.

Thus, the idea is of performance in Christ. That is why Paul can then bring forth his words concerning what Moses now speaks of and directly equate them to salvation. Again, from our text verse –

“But what does it say? ‘The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): ⁹ that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. ¹⁰ For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.’” Romans 10:8-10

Someone must perform. Israel did not, and so Christ stepped in to do so. In performance, there is life…

¹⁵ “See, I have set before you today life and good, death and evil,

Moses is more precise. Each noun is prefixed by an article – “the life and the good, and the death and the evil.” Therefore, it isn’t just an abstract concept that Moses speaks of, but things that are concrete, fixed, and firm.

As such, these must be based on performance. The law can bring either, and it is totally up to Israel to decide which path they will follow. Immediately, this then speaks of the law, but ultimately, it must speak of Christ.

Israel twice was exiled (the curse, meaning the death and the evil). They still are not following Moses. But more than that, Christ came and fulfilled Moses. Therefore, Israel must now choose Christ to have the life and the good. It is no longer an issue of law. This will become perfectly evident in the verses ahead. For now…

¹⁶ in that I command you today to love the Lord your God,

As has been the case, the words continue in the singular – you, Israel. Loving the Lord is the first of the stated commands. Thus, this is a volitional love – an act of the will – intended to set the rest of Israel’s will in alignment with what is expected.

Israel as a nation is to demonstrate love to the Lord. If someone does wrong by committing murder, he is to be punished according to the law. This is obedience and thus a demonstration of love. Israel was not to make up new laws that were not in accord with the Mosaic law. This would demonstrate a disdain for the Lord.

Rather, everything Israel does was to be in accord with that set forth by Moses, which is…

^{16 (con’t)} to walk in His ways, and to keep His commandments, His statutes, and His judgments,

To love the Lord is to do these things. The Lord is merciful, Israel is to show mercy. The Lord is holy, Israel is to be holy. And so on. This is to walk in His ways. Further, obedience demonstrates loving the Lord. This is seen in the keeping of His commandments, His statues, and His judgments.

The life of Israel was to be a demonstration of loving the Lord in these ways. The command to love the Lord is the command to do as Moses now instructs. It is this total national commitment, in which Moses says…

^{16 (con’t)} that you may live and multiply;

You, Israel. The life of Israel is completely tied up in performance. There is no way around this. The law is near them, it is available to them, it is understandable, and it is doable. The conditions are given. To fail is to receive the death and the evil. To perform is to receive the life and the good. Moses is clear. Performance leads to the promise…

^{16 (con’t)} and the Lord your God will bless you in the land which you go to possess.

The words should recall to mind the first verses of Chapter 28. The blessings would come upon Israel, and they would be blessed. Life would be found, and Israel would be secure…

¹⁷ But if your heart turns away so that you do not hear, and are drawn away, and worship other gods and serve them,

This is a national turning of the heart. In other words, someone in Dan might serve other gods. When he is found out, Israel takes him out and stones him to death. Then Israel has done what is good and right.

However, if the person was a millionaire and the people said to themselves, “This god has made him prosper, we need to worship it too,” that would be the beginning of turning away.

If the other tribes saw it and came against them to punish them, then Israel would have done what is good. But if they too saw the prosperity that supposedly came from worshipping this false god and started to do so too, it would be that the national heart of Israel had turned as Moses now states. If this is the case…

¹⁸ I announce to you today that you shall surely perish;

Moses now carefully selects his words to ensure that the will of the Lord for Israel is clearly and unambiguously stated. He does this by going from the second person singular to the second person plural: higadti lakem ha’yom ki abod tobedun – “I declare to you [all] this day for perishing you [all] shall (surely) perish.”

Moses does not say that Israel will perish, but the people of Israel will perish. This is explained in the words of Leviticus 26:38, saying –

“You shall perish among the nations, and the land of your enemies shall eat you up.”

This does not mean, however, all of the people will utterly perish. That is explicitly stated later in Leviticus 26 –

“Yet for all that, when they are in the land of their enemies, I will not cast them away, nor shall I abhor them, to utterly destroy them and break My covenant with them;
for I am the Lord their God.” Leviticus 26:44

The care taken by Moses to make his pronouncements assures us that the covenant promises of the Lord will never be broken.

^{18 (con’t)} you shall not prolong your days in the land which you cross over the Jordan to go in and possess.

The words are precise, “no you [all] shall [certainly] prolong days upon the ground which you [singular] cross over the Jordan to go there to inherit.”

How careful Moses is to not present a thought that could even possibly be considered by someone to violate that which has already been stated by the Lord! Israel is made up of people, and the people of Israel will suffer the consequences of their failings.

Having said this, Israel faithfully acknowledged that they were exiled for their unfaithfulness after their first exile. What happened to them was justly deserved. That is recorded several times in Scripture. But Israel has not acknowledged in the slightest their failings for the second exile.

A rare voice may have arisen over the millennia, but no voice of Israel – the nation – has so come forth. Further, they have not even bothered to find out why these things have come about. They have hidden the truth so deeply that it will take the hand of God Himself to awaken them from their slumber. But the fact is, to this day, Israel remains because God has spoken, and He will perform.

¹⁹ I call heaven and earth as witnesses today against you,

It says, “the heavens and the earth.” They are to hear and witness. This can be taken in one of two ways. It could be figuratively speaking of those in heaven and those on the earth to witness. However, it is more likely literal. The heavens and the earth will testify to the people’s (it is plural, you all) disobedience –

“And your heavens which are over your head shall be bronze, and the earth which is under you shall be iron. ²⁴ The Lord will change the rain of your land to powder and dust; from the heaven it shall come down on you until you are destroyed.” Deuteronomy 28:23, 24

^{19 (con’t)} that I have set before you life and death, blessing and cursing;

Now it changes to the singular (you Israel). The changes from the singular to plural and back again are precise and they tell their own story to the people.

As before, it is “the life and the death” and “the blessing and the curse.” These are not abstract concepts, but they are those things explicitly stated by Moses that would come upon Israel. The choice is a national choice. As a nation is directed by its leaders the fate of the people rests in their hands…

^{19 (con’t)} therefore choose life, that both you and your descendants may live;

“Therefore choose the life.” It is an admonition and it is a warning. And the choice is up to the nation because it says “to end purpose you (singular) and your (singular) seed may live.”

Being on this side of the cross, and understanding the significance of what is presented by Moses as it anticipates the coming of Christ, the words of Jesus cannot be missed –

“I am the way, the truth, and the life. No one comes to the Father except through Me.” John 14:6

Without Christ, Israel finds, by default, the death, the curse, and the evil. Until they come to the One who Moses speaks of and anticipates, they will continue to only find disaster.

The current prosperity and abundance in Israel will perish along with that of all other nations in the days ahead. But someday they will choose the Life…

²⁰ that you may love the Lord your God, that you may obey His voice, and that you may cling to Him,

Every pronoun referring to Israel in this final verse is singular – you, Israel. It speaks of the national state of the people. Further, the words of this clause are set not in a conditional way, but in an explanatory manner – “to love, to obey, and to cling.”

In essence, “This is how you may live – to love Him, to obey Him, and to cling to Him.” That is then explained by the words…

^{20 (con’t)} for He is your life

Nothing could point more directly to the coming of Christ than these words. They sum up everything else stated by Moses. How can the Lord be Israel’s life if the people of Israel just keep dying? What kind of an existence is it for a nation to endure, but not its people?  The two must come together and meet at some point. Jesus told them as much –

“And the Father Himself, who sent Me, has testified of Me. You have neither heard His voice at any time, nor seen His form. ³⁸ But you do not have His word abiding in you, because whom He sent, Him you do not believe. ³⁹ You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. ⁴⁰ But you are not willing to come to Me that you may have life.” John 5:37-40

It is Jesus who gives life to Israel. As such…

^{20 (con’t)} and the length of your days;

The continuance of Israel is tied up in the life of Israel. Israel will continue when Israel has life. Though these words are to Israel in the singular, speaking to them nationally, a nation is made up of individuals. Hence, the words are parallel to what Jesus said to Martha in John 11 –

“I am the resurrection and the life. He who believes in Me, though he may die, he shall live. ²⁶ And whoever lives and believes in Me shall never die. Do you believe this?” John 11:25, 26

For those who believe, they will have life and length of days. For those of Israel who believe, it will mean that Israel has life and length of days…

*^20 (fin) and that you may dwell in the land which the Lord swore to your fathers, to Abraham, Isaac, and Jacob, to give them.”

For Israel, Canaan is the land of promise. To dwell there is the anticipation and expectation. But it will only occur when the law meets in obedience. The implication then, as stated before, is that Israel was not obedient to the law.

But nothing is recorded in Scripture – meaning the Old Testament – to explain their second exile. This means that either Israel was left without explanation – in their own writings – as to why they were exiled, or it means that Sacred Scripture does record the reason, but they have failed to accept that body of Scripture as divinely inspired.

In other words, the Old Testament is an incomplete account of Israel’s history. Only with the New Testament do Moses’ words now have any meaning for the modern nation. Indeed, the Old Testament tells of Israel’s restoration, but it does not tell them why they needed to be restored.

Only with their rejection of Christ do the past two thousand years of their history make any sense. As this is so, and as Canaan is only a type of what God promises in the restoration of all things, the final words of the passage today clearly anticipate the true promise –

“These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. ¹⁴ For those who say such things declare plainly that they seek a homeland. ¹⁵ And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. ¹⁶ But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them.” Hebrews 11:13-16

That heavenly city, of which Canaan is only a type and a shadow, it only accessible through the One who made entry possible. Only in Christ, the true Israel, can Israel the nation find its ultimate promise.

There is no need to build a tower to heaven
To bring down the commandment for us to do
And it wouldn’t work anyway, in us there’s too much leaven
The command would only condemn me and you

And there is no need to cross the sea
To bring the commandment back home to us
And even if we did, what a tragedy that would be
What we need is the perfection of Jesus

And yet, the commandment is near to us in its own way
It is very near – in our mouth and in our heart
When it is fulfilled by Another, we can boldly say
“I receive Jesus,” and right then does our life truly start

II. An Explanation of Paul’s Change to Moses’ Words

We saw in verse 13 that Moses said, “Nor is it beyond the sea, that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it?’”

However, when Paul cites this same verse in Romans 10:7, he says, “or, ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead).” Why did Paul do that, and how can that be a faithful explanation of what Moses is saying?

It is questions like this that need to be addressed in order to understand what is going on both in the mind of the author, and in the context of what Christ has done.

Otherwise, it would seem that what is presented is not a faithful representation of what Moses was saying. And so, to understand why Paul made the change, we will evaluate this one verse.

First, the word Paul begins with, “Or,” is tying his question to his previous words. He said –

“But the righteousness of faith speaks in this way, ‘Do not say in your heart, “Who will ascend into heaven?”’ (that is, to bring Christ down from above) ⁷ or, “Who will descend into the abyss?”’ (that is, to bring Christ up from the dead).” Romans 10:6, 7

“Who will ascend into heaven?” That corresponds closely with Deuteronomy 30:12. However, Deuteronomy 30:13 and Romans 10:7 do not follow suit –

“Nor is it beyond the sea.” Deuteronomy 30:13
“Who will descend into the abyss?” Romans 10:7

Paul wasn’t changing Scripture by changing the thought from going over the sea to descending into the abyss. The intent is the same, but the point of reference is different.

The Hebrew people were in the dry wilderness, and they also did not have the knowledge of the risen Lord. Moses was using an example that they could clearly understand in order to speak the language of faith.

On the other hand, Paul is using the resurrection in the same way. The sea to the Hebrews was a great, impassable body. And, as we noted, the death of man is spoken of in this same manner.

As a connecting point between the two, the Greek word abysson is used for “abyss” by Paul. The same word is used in the Greek translation of the Old Testament where the word for “deep,” abysson, is used when speaking about the great sea creature Leviathan in Job where it says –

“He makes the deep boil like a pot;
He makes the sea like a pot of ointment.” Job 41:31

The sea was perceived as the great deep in this way even at Moses’ time. At the giving of the law, the third commandment says, “You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.” Exodus 20:4

There, the “water under the earth” refers to the sea. Passing over the sea then is comparable to descending into the abyss for all intents and purposes.

And so, Paul grasps this Old Testament similarity and uses the imagery to connect it with the work of Christ in the New when speaking of the seemingly impassible void of death. Searching for the commandment by a descent “into the abyss” is then explained “to bring Christ up from the dead.”

We don’t need to conduct such a search to find the knowledge that God provides. Rather, it is obtainable in the work of Christ. He has descended into the abyss.

To search for our faith-righteousness there, after His prevailing over it, would then be a denial of what has been fulfilled in Him. He has triumphed over it for us. As a resounding note of victory in this matter, Paul states this in 1 Corinthians 15:54-56 –

“‘O Death, where is your sting?
O Hades, where is your victory?’
⁵⁶ The sting of death is sin, and the strength of sin is the law. ⁵⁷ But thanks be to God, who gives us the victory through our Lord Jesus Christ.”

Moses has spoken of performance of the law in order to have life. The record of the Old Testament, both in Israel as a nation and in Israel the people, shows that life cannot be obtained through performance of the law.

And yet, the law clearly says that if a man does the things of the law, he shall live by them (Leviticus 18:5). Paul cites that same verse in Romans 10:5 in our text verse, calling it the righteousness which is of the law. Only then does he speak of the righteousness of faith.

One must decide where he will hang his hat. Will it be on his own effort under the law, or in Christ’s performance of the law? Moses, almost fifteen hundred years before the coming of Christ, anticipated and spoke of the Christ.

He is the Source of righteousness, and it is in finding Him that one finds life. As big and confusing as the Bible is, and as seemingly irrelevant as the words of Moses might seem, they convey to us a portion of the most important truth of all – the knowledge of the Person and work of Jesus Christ. In Him is our life, and in Him is our length of days – even eternity in the presence of God.

Closing Verse: “For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. ¹¹ For the Scripture says, ‘Whoever believes on Him will not be put to shame.’ ¹² For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. ¹³ For “whoever calls on the name of the Lord shall be saved.” Romans 10:10-13

Next Week: Deuteronomy 31:1-8 It will not be a call to do the shooby-dooby-doowah (Then Moses Called Joshua) (89^th Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

He Is Your Life

“For this commandment which I command you today
Is not too mysterious for you, nor is it far off, you must admit
It is not in heaven, that you should say
‘Who will ascend into heaven for us and bring it to us
———-that we may hear it and do it?

Nor is it beyond the sea, that you should say
“Who will go over the sea for us, who will so commit
And bring it to us
That we may hear it and do it?

But the word is very near you, this holy writ
In your mouth and in your heart, that you may do it

“See, I have set before you today life and good
Death and evil, but the life and good always pays
In that I command you today
To love the LORD your God, to walk in His ways

And to keep His commandments, His statutes, and His judgments
That you may live and multiply, so to you I address
And the LORD your God will bless you
In the land which you go to possess

But if your heart turns away
So that you do not hear, not giving a haw or hem
And are drawn away
And worship other gods and serve them

I announce to you today that you shall surely perish
You shall not prolong your days in the land
Which you cross over the Jordan
To go in and possess; this you must understand

I call heaven and earth as witnesses today against you
That I have set before you life and death, blessing and cursing
———-either of these I give
Therefore choose life
That both you and your descendants may live

That you may love the LORD your God
That you may obey His voice in all ways
And that you may cling to Him
For He is your life and the length of your days

And that you may dwell in the land
Which the LORD to your fathers swore
To Abraham, Isaac, and Jacob
To give them, abundant blessings and more

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed e ach thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

¹¹ “For this commandment which I command you today is not too mysterious for you, nor is it far off. ¹² It is not in heaven, that you should say, ‘Who will ascend into heaven for us and bring it to us, that we may hear it and do it?’ ¹³ Nor is it beyond the sea, that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it?’ ¹⁴ But the word is very near you, in your mouth and in your heart, that you may do it.

¹⁵ “See, I have set before you today life and good, death and evil, ¹⁶ in that I command you today to love the Lord your God, to walk in His ways, and to keep His commandments, His statutes, and His judgments, that you may live and multiply; and the Lord your God will bless you in the land which you go to possess. ¹⁷ But if your heart turns away so that you do not hear, and are drawn away, and worship other gods and serve them, ¹⁸ I announce to you today that you shall surely perish; you shall not prolong your days in the land which you cross over the Jordan to go in and possess. ¹⁹ I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live; ²⁰ that you may love the Lord your God, that you may obey His voice, and that you may cling to Him, for He is your life and the length of your days; and that you may dwell in the land which the Lord swore to your fathers, to Abraham, Isaac, and Jacob, to give them.”

 

 

 

F

Deuteronomy 30:1-10
The Lord Your God Will Circumcise Your Heart

I must admit that there is a progression of thought in this passage that was rather difficult for me to pin down, and there are some clauses within it that took a lot of effort to think through.

A couple of the scholars, Keil and Lange, I read for each sermon had some invaluable insight into the Hebrew that helped me out, but their analyses were so difficult to understand that I spent half my time just trying to make sense of what they were saying.

Get a load of Lange’s comments from a portion of his thoughts about verse 2. And mind you, this is just a short portion of them –

“To put an end to the captivity, to turn the imprisonment. GES., HUPF., as already J. H. MICHAELIS, KNOBEL, in a transitive sense likewise, but questionable (since it gives the Kal the force of the Hiphil); to turn back the captivity, or the captives. שׁבוּת  (שׁבית  as it is alternately pointed by Masoretic punctuators) from שָׁבָה shavah to sweep away, to lead captive, is an abstract form designating the condition. It is impossible, in this connection, to take the abstract for the concrete, since the leading back of the captives, the gathering of Israel from the heathen, appears as the consequence of ‎את־שבותך ושב—. Comp. Jer. 29:14; 30:3, 18. As there the consideration of what had been experienced, i.e., the bringing it back to heart, preceded the return of Israel to the Lord, so now, the leading back of Israel, the gathering of His people out from all the nations, follows upon the return of the Lord to His people. The expression, have compassion upon thee, which as is conceded, appears in the earlier prophets, and has no necessary connection therefore with the Babylonian exile, but as there used refers rather to the time of the Messiah, is moreover satisfactorily explained.”

There are some good insights, but he sure could have stated them in a much easier way. If you think my sermons get complicated, just try to understand what these are saying. As for the passage, despite its complexities, the overall message is rather simple, “You will be restored someday, and the Lord will rejoice over you.”

Who is being referred to, and when is it speaking of? That is what we will go over in detail today…

Text Verse: “For the children of Israel shall abide many days without king or prince, without sacrifice or sacred pillar, without ephod or teraphim. ⁵ Afterward the children of Israel shall return and seek the Lord their God and David their king. They shall fear the Lord and His goodness in the latter days.” Hosea 3:4, 5

Another commentary I read, but which is less worried about the details and more concerned with the overall picture of what is being said is the Jamieson-Fausset-Brown Bible Commentary. I didn’t need their comments for the sermon, but I appreciated what they had to say enough to let you hear a portion of their thoughts –

“The hopes of the Hebrew people are ardently directed to this promise, and they confidently expect that God, commiserating their forlorn and fallen condition, will yet rescue them from all the evils of their long dispersion. They do not consider the promise as fulfilled by their restoration from the captivity in Babylon, for Israel was not then scattered in the manner here described—’among all the nations,’ ‘unto the utmost parts of heaven’ (De 30:4). When God recalled them from that bondage, all the Israelites were not brought back. They were not multiplied above their fathers (De 30:5), nor were their hearts and those of their children circumcised to love the Lord (De 30:6). It is not, therefore, of the Babylonish captivity that Moses was speaking in this passage; it must be of the dispersed state to which they have been doomed for eighteen hundred years. … But undoubtedly it will receive its full and complete accomplishment in the conversion of the Jews to the Gospel of Christ.” Jamieson-Fausset-Brown

The Jews are looking for one thing, what they will get is not at all what they now expect. But be sure of this, what they get will be infinitely greater than what they now expect. The commentators are right, it is future to us now, and it is all about Jesus and His relationship with the Jews.

Let’s not insert the church where it does not belong. These verses today have nothing to do with the church. They speak of a day, future to us now, when Israel will again be in a right standing with God. The way the world looks now, that day may not be far off.

We’ll see. For now, great things are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Lord Your God Will Gather You (verses 1-6)

“Now it shall come to pass, when all these things come upon you,

Moses now sums up the contents of Chapters 27-29. A great deal has been spoken forth in those chapters concerning the state of the people in relation to the law that has been given. Chapter 27 referred to the proclamation of the curses upon Mount Gerizim and Mount Ebal. The final proclamation summed up the entire matter, though –

“‘Cursed is the one who does not confirm all the words of this law by observing them.’
And all the people shall say, ‘Amen!’” Deuteronomy 27:26

Chapter 28 defined the blessings and the curses that would come upon the people for obedience or disobedience. However, understanding the all-encompassing nature of those final words of Chapter 27, it appears to be a given that bad times lay ahead for the people, even if the blessings initially came upon them.

In Chapter 29, Moses clearly stated that the covenant was being made not just with the people there before him, but all who would issue from them who are called “Israel.” The binding nature of the law cannot be escaped from by the nation.

In his words, he went from the singular “The Lord would not spare him” (29:20), and he moved to punishment upon the whole land, saying, “when they see the plagues of that land and the sicknesses which the Lord has laid upon it” (29:22). The implication is that the entire nation has departed from the Lord.

That is then confirmed in the words, “Because they have forsaken the covenant of the Lord God of their fathers, which He made with them when He brought them out of the land of Egypt” (29:25). As such, the words of cursing finished with, “And the Lord uprooted them from their land in anger, in wrath, and in great indignation, and cast them into another land, as it is this day” (29:28).

With that stated, Moses closed out the chapter with the words, “The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law” (29:29).

With that context understood, and with the thought of Israel being in a state of exile from the land, while at the same time the land simmers and burns in the heat of the Lord’s anger and wrath, the beginning words of Chapter 30 include – “when all these things come upon you.”

Moses takes it as an axiom that they will, in fact, come upon them. He does not say “if.” The word signifies “that,” “for,” “when,” and so on. The words “all these things” are exactly what we just detailed. They encompass…

^1 (con’t) the blessing and the curse which I have set before you,

Moses acknowledges that all of it would come upon Israel, both the joy of the blessing and the terror of the curse. He has clearly, fully, and in minute detail expressed everything that would come to pass. The words have been presented to them, and they are recorded for all generations to consider.

Nothing needed has been kept secret, but the Lord has revealed the future to them through Moses. Those things that the Lord has kept secret are His alone, but that which has been presented is fully sufficient to alert Israel to what is coming and thus who is to blame when it does. Of these words so far, Charles Ellicott (1819-1905) says –

“The curse is still upon them, and therefore this chapter contemplates the possibility of a restoration still to come. Some would go much further than this. But thus much is undeniable.” Charles Ellicott

This flies in the face of replacement theology. If Israel is still under the curse (which even replacement theologians are willing to admit), then it means that they are still under (bound to) the covenant by which the curse finds its authority. One cannot say “Israel is out” while Israel is still in. It is illogical, incompetent, and inconsistent.

As one can see from Moses’ words though, it is, unfortunately, the case that eventual failure is the expectation, and the curses are to be the anticipated result of the failure. In that state, having received all of the curses, including the state of being in exile…

^1 (con’t) and you call them to mind

va’hashevota el l’vavekha – “And you return unto to your heart.” The heart reflects the cognitive thinking of man, the mind. It is that which Israel uses to reflect on their state. It must be noted that all of the words of this verse are in the singular, “you Israel.” This is unlike what occurred in Daniel 9 –

“In the first year of Darius the son of Ahasuerus, of the lineage of the Medes, who was made king over the realm of the Chaldeans— ² in the first year of his reign I, Daniel, understood by the books the number of the years specified by the word of the Lord through Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.
³ Then I set my face toward the Lord God to make request by prayer and supplications, with fasting, sackcloth, and ashes.” Daniel 9:1-3

Daniel called to mind the things that had been written, and he petitioned the Lord because of them. But what is spoken of here is a national acknowledgment of their condition.

Today, there are some Jews that will acknowledge, “Boy, we really got what we deserved,” just as Daniel did. He went on through much of that chapter detailing how deserving they were of all of the calamity that came upon them. For the most part though, Israel of today finds every reason except for their own national failure as to why all the ills they have experienced have come upon them.

Therefore, their return to the land cannot be a fulfillment of what is stated now by Moses. That is solely an act of grace by the Lord, preparing them for what lies ahead. Further, their being in the land now does not negate that a literal fulfillment lies ahead for the next words…

^1 (con’t) among all the nations

It is true that Israel has a homeland, and that it is filled with the people of Israel. But it is also true that a majority of them are still not in the land. They are still “among all the nations.” But this is an unnatural state. If they are Israel, they belong in Israel.

A Japanese belongs in Japan. If a person moves to America from Japan, and if that person becomes an American, he is no longer a Japanese. He, and those after him, are Americans of Japanese descent. However, Jews generally identify with their culture first.

There is nothing wrong with this. It is just how it is. Whatever one identifies with most, that is what he is. As a Jew derives his cultural identity from Israel, then it would logically follow that he is in a state of separation when he is not in the land by which he is identified. This is the condition known as exile. For those of Israel who are not in the land of Israel, it is…

^1 (con’t) where the Lord your God drives you,

Israel was in the land, they disobeyed the Lord, and they were exiled from the land. From that time on, those who are not in the land are in exile. If this was not so, they would simply do what everyone else does and join to the nation where they now live.

If you go to England, there are people from India, Africa, Pakistan, Malaysia, China, and so on. They came to England over the years, and they have – if they are willing to be a part of the English culture – identified with England. They can be proud of their heritage, but they also identify with England, deciding that is their permanent place to hang their hat.

Jews will also do this. They serve in the military in the US, they identify with the US, and so on. But for many, their primary identification remains being “Jewish.” It is what defines them. This is why they were paraded around with yellow stars in Germany. The bonds of their culture remained at the forefront of who they are. Again, this isn’t right or wrong, it is just how it is.

The Lord anticipated that, and He has, in their continued disobedience, done to them exactly as He said He would, and exactly as Moses affirms would occur. Understanding these things, Moses continues…

² and you return to the Lord your God and obey His voice,

v’shavta ad Yehovah elohekha v’shamata b’qolo – “And you return as far as Yehovah your God and obey His voice.” The thought and the words are similar to Deuteronomy 4:30 –

“When you are in distress, and all these things come upon you in the latter days, when you turn to the Lord your God and obey His voice.”

Both there, and here in Chapter 30, the words are in the singular – “you Israel.” And in both, the word translated as “to” is ad. It signifies “as far as” or “even to.” Israel is in exile, they are in distress, it is the latter days, and so on. Over the years, they may have turned from their ways, but not to the Lord.

What Moses is saying in both Deuteronomy 4:30 and again here, is that Israel will someday turn as far as or even to the Lord. In other words, this is a complete returning to Him, not just a turning to Him at some particular point in order to meet a timely need. John Lange says, “including the goal as one attained.”

Relying on their own righteousness, and in heeding the placating thoughts of the rabbis of the past whose words comprise the Talmud, Israel has never come to this point. Someday, they will put all of that nonsense behind them and turn until they attain the goal, coming to the Lord alone. This turning will be…

^2 (con’t) according to all that I command you today,

The words refer to everything spoken of by Moses in Deuteronomy – every law, every precept, every anticipated event. The expression “I command you today” has been repeated more than twenty times since Deuteronomy 4:40. As such, it must be remembered that this then includes the clear commands concerning the “Prophet like me” spoken in Chapter 18.

That Prophet was clearly presented to Israel, and it is He that fulfilled the Mosaic Code, and then both annulled it and initiated a New Covenant in His blood. But it is only annulled for those who accept that it is so. For those who do not, they remain under the Law of Moses, and thus under the curse of the law.

For Israel, when they turn to the Lord, acknowledging Christ – as is clearly presented in what Moses is conveying – they will then have fulfilled the precepts of the law as now given by him…

^2 (con’t) you and your children, with all your heart and with all your soul,

What is spoken of is a national turning. The word “you” is in the singular. It is undoubtedly not speaking merely to each individual, but to the nation sitting before him now, which is inclusive of “your (singular) children.”

At some point, the nation will have a collective turning, even to (as far as) the Lord, and it will be “in all to your (singular) heart and in all your (singular) soul.” Understanding this timing, the thought which began in this first clause now continues…

³ that the Lord your God will bring you back from captivity,

The words seem simple. One can read them and quickly pass on to the next verse. And yet, the Hebrew is so precise and carefully stated that scholars have lengthy commentaries on it: v’shav Yehovah elohekha eth shevutekha – “And return Yehovah your God your (singular) fortunes.”

Moses introduces a new word here shevuth. It comes from shavah, meaning “to take captive.” Hence, it is generally translated as “from captivity.” Two major translations are given though –

“then the LORD your God will restore you from captivity” (NASB)
“then the LORD your God will restore your fortunes” (ESV)

Keil clearly presents what is being conveyed –

“‘the Lord will turn thy captivity, and have compassion upon thee, and gather thee again’ את־שׁבוּת שׁוּב does not mean to bring back the prisoners, as the more modern lexicographers erroneously suppose (the Kal שׁוּב never has the force of the Hiphil), but to turn the imprisonment, and that in a figurative sense, viz., to put an end to the distress…”

In other words, whether it is translated as “from captivity” or “restore your fortunes,” it signifies the ending of the distress of the people. This is important because of the continued words of the verse.

As an interesting insight into this verse, the Greek translation says, “and the Lord will heal your sins.” How they came to that is difficult to understand unless they logically understood that the fortunes cannot be restored unless the sins are forgiven. The thought is certainly reminiscent of Romans 11 –

“And so all Israel will be saved, as it is written:
‘The Deliverer will come out of Zion,
And He will turn away ungodliness from Jacob;
²⁷ For this is My covenant with them,
When I take away their sins.’” Romans 11:26, 27

For now, Moses provides parallelism to confirm the restoration of Israel, saying…

^3 (con’t) and have compassion on you,

In the returning of the captivity (restoring the fortunes), compassion is given. The second thought restates but repeats the previous thought. With that noted, Moses then says…

^3 (con’t) and gather you again from all the nations where the Lord your God has scattered you.

Moses repeats the same word as the first clause, v’shav or “and return,” saying: v’shav v’qibetskha mikal ha’ammim – “and return and gather you (singular) from all the peoples.” The words then are a resumption of the thought –

“And return Yehovah your God your fortunes.”
“And have compassion on you.”
“And return and gather you from all the peoples.”

What has happened in these verses is first a turning of the heart of the people in order to obey the Lord’s voice. In turn, the Lord returns to restore Israel. The second is a consequence of the first. The gathering of Israel comes after – as a result of – the turning of the collective heart.

Therefore, what has happened since 1948 is not a fulfillment of these words. The restoration of Israel to the land has happened, that is true, but their true restoration is yet ahead. This gathering of the people is something that will occur after, not before, the tribulation period. That will be seen as Moses continues…

⁴ If any of you are driven out to the farthest parts under heaven,

The Hebrew reads “the heavens.” Israel will be scattered to the ends of the earth. The words here do not reflect what occurred during the Babylonian captivity. It is clearly a prophecy of a worldwide dispersion. Despite the vastness of the exile…

^{4 (con’t)} from there the Lord your God will gather you, and from there He will bring you.

The Lord, through Moses, promises that at the time of their returning to Him as is defined in the law, and which includes the acceptance of Christ as their Messiah, there will be a gathering of the exiles. This is certainly what Jesus is referring to –

“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. ³⁰ Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. ³¹ And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.” Matthew 24:29-31

The elect Jesus refers to are those Jews who will come to trust Christ during the tribulation period. They have nothing to do with the church which is inclusive of Jews who have already received Christ. Moses is speaking to Israel and Christ is speaking to Israel.

But more, the elect are not necessarily the people who are in Israel now. If they were, Jesus would not have said this just a few verses earlier in Matthew –

“Therefore when you see the ‘abomination of desolation,’ spoken of by Daniel the prophet, standing in the holy place” (whoever reads, let him understand), ¹⁶ “then let those who are in Judea flee to the mountains. ¹⁷ Let him who is on the housetop not go down to take anything out of his house. ¹⁸ And let him who is in the field not go back to get his clothes. ¹⁹ But woe to those who are pregnant and to those who are nursing babies in those days! ²⁰ And pray that your flight may not be in winter or on the Sabbath. ²¹ For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. ²² And unless those days were shortened, no flesh would be saved; but for the elect’s sake those days will be shortened.” Matthew 24:15-22

If everyone in Israel was “the elect,” there would be no need to address those who heeded His words in Judea, imploring them to flee to the mountains. The elect will heed, those who do not are not of “the elect.”

When the addressees or the dispensations are mixed, error in theology is the natural and inevitable consequence. The restoration of Israel, as spoken by Moses now, is still future to us at this time.

⁵ Then the Lord your God will bring you to the land which your fathers possessed, and you shall possess it.

It is those who heed the words of Moses, and who thus heed the words of Jesus that will be brought into this land to possess it. This then speaks of the millennial kingdom, not of what is going on in Israel today.

Again, it is true this is the same body of people, obviously, because Jesus tells those who are of this body (meaning Israel), but who are also willing to pay heed to His words (meaning the elect), to flee to the mountains. It is these who are referred to with the words…

^5 (con’t) He will prosper you and multiply you more than your fathers.

The reference here cannot be speaking of Israel at this time. It is true they are prospering and multiplying, but it is also true that the Lord prospering them (literally “do you good”) more than their fathers is not true at this time.

The state of peace described in Israel at the time of Solomon has never been realized in modern Israel, and that must be taken into consideration along with all other points. This will truly only be fulfilled in the millennial kingdom. What Moses next says clearly reveals this…

⁶ And the Lord your God will circumcise your heart and the heart of your descendants,

The words of this verse cannot be speaking of the time after the Babylonian captivity. Hence, none of what is said here can. This is speaking to Israel the nation, in the singular, and therefore it can only be referring to them. The promise of circumcision of the heart is the same basic thought as the Lord writing His law on the heart.

The two concepts are set in parallel. One speaks of a change in heart, the other speaks of what that change in heart signifies. It is an action of the Lord, and it is something that only occurs in conjunction with the New Covenant. Thus, replacement theology has no standing. This can only be speaking of Israel, not the church.

It is true that both Moses and Jeremiah tell the people to circumcise their hearts to the Lord, but that is a way of telling the people to turn their minds to Him and to think with clarity concerning Him. However, it is not the same as when the Lord performs the action.

To truly have a circumcised heart is to turn to the Lord in Christ, and then to have Christ convert the heart. To understand this, a logical progression of verses needs to be considered –

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— ³² not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. ³³ But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people.” Jeremiah 31:31-33

“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; ²⁹ but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” Romans 2:28, 29

“In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, ¹² buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead.” Colossians 2:11, 12

Paul confirms that the precept of the New Covenant circumcision of the heart applies to Gentiles as well as Jews, but Moses’ words only apply to Israel the nation (you, singular). When the Lord finally does His work in them, because they directed their hearts toward Him (meaning Christ who performs the circumcision), it will finally result in their ability…

^6 (con’t) to love the Lord your God with all your heart and with all your soul, that you may live.

The action of the Lord, His circumcising Israel’s heart, is a result of Israel’s turning the heart to Him in order to obey His voice. In that, they are restored, and in that the heart is circumcised. The result is their ability to love Him with all the heart and all the soul of the nation, (it is singular).

And there is an ultimate reason behind this, which is, l’maan khayekha – “to end purpose your (singular) life.” The wording here brings to remembrance the words that described Jacob (who pictured Israel the people) when he realized Joseph (who pictured Christ) was alive. Literally, it said, “and lives spirit of Jacob.”

What Moses is saying here is not referring to physical life any more than what was said of Jacob. Rather, it speaks of the spiritual reconnection to God that was lost in Adam. Israel as a nation will have that collective revival of the heart, and they will collectively be made alive when they come to Christ – just as was typologically anticipated in the story of Joseph.

Listen to the statutes and the judgments too
Pay heed to the word that you hear
Everything is laid out that you are to do
Keep them with you always; be sure to keep them near

Think on what the Lord is telling you
Consider what needs to be done
Will you trust in your own ability, these things to do?
If so, you must accomplish every single one

Think on what the word is telling you
Consider again what needs to be done
Will you trust in your own ability, these things to do?
Or will you by faith simply trust in His Son?

II. When You Turn to the Lord (verses 7-10)

⁷ “Also the Lord your God will put all these curses on your enemies and on those who hate you, who persecuted you.

Rather than “curses,” it should say “all the oaths.” Everything that the Lord swore would come upon Israel will instead come upon their enemies. One might say, “This can’t be speaking of the millennial kingdom then.” But that one would be wrong.

One of the promised blessings of Deuteronomy 28 was rain. One of the promised curses was the rain being changed to powder and dust. That is a promise of the millennium –

“And it shall be that whichever of the families of the earth do not come up to Jerusalem to worship the King, the Lord of hosts, on them there will be no rain. ¹⁸ If the family of Egypt will not come up and enter in, they shall have no rain; they shall receive the plague with which the Lord strikes the nations who do not come up to keep the Feast of Tabernacles.” Zechariah 14:17, 18

There will be death in the millennium as well. This tells us that things may be different from our current state, but the evil inclinations of the heart of man will not be changed. Things will continue on in the manner they now exist in that regard.

But even without that, the verb translated as “persecuted you” is in the perfect tense. Those who persecuted Israel will suffer for their actions. That is clearly evidenced in Jesus’ words of Matthew 25 –

“When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. ³² All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats. ³³ And He will set the sheep on His right hand, but the goats on the left.” Matthew 25:31-33

This is a judgment of the nations, and it is a judgment directed at the treatment of Israel by those nations. How His people are treated will reflect what the Lord does with them. As for Israel…

⁸ And you will again obey the voice of the Lord and do all His commandments which I command you today.

The word “you” is emphatic – “And YOU…” This sets Israel off from those in the previous verse. “They did this to you, but YOU will…” But what Moses says must now be considered. First, it doesn’t say “again obey.” It says, “And you will return and obey.”

There was never a time when Israel faithfully obeyed all the commandments which Moses commanded them. If there was, they would not have needed Jesus. They would have fulfilled the law. With that understood, what does it mean that Israel will do all the Lord’s commandment which Moses commands them?

One view is that the Law of Moses will again be in effect during the millennium. The temple described by Ezekiel has sacrifices. Isaiah 66 seemingly refers to dietary laws, New Moon and Sabbath observances, and so on during this time. If this is so, then the words of Hebrews that the law is annulled, obsolete, and set aside in Christ are contradictory.

The correct view is that in coming to Christ, who fulfilled the law, Israel is fulfilling all of the laws of Moses. He accomplished for them, and indeed for all who come to Him, everything that the law only anticipates and pictures. A law that is annulled is done with. Israel has not yet learned that. Until they do, they will not be included in what God has done.

⁹ The Lord your God will make you abound in all the work of your hand, in the fruit of your body, in the increase of your livestock, and in the produce of your land for good.

The verse begins with And. “And the Lord your God will.” There is a mutual aspect to the words. Israel will do this, and the Lord will do that.” Further, the words continue in the singular, just as they have through the entire passage.

Israel will abound in all the ways promised here. It is reflective of the words of the blessing promised in Deuteronomy 28. Everything they set their hand to will be blessed. It will be a time of abundance and prosperity for them –

“Those who come He shall cause to take root in Jacob;
Israel shall blossom and bud,
And fill the face of the world with fruit.” Isaiah 27:6

It is one of a very long list of the blessings that will be realized during the millennium. And there is a reason for this…

^9 (con’t) For the Lord will again rejoice over you for good

Again, the word “again” gives the wrong sense. It says, “For will return Yehovah to rejoice over you to good.” The comparison is to the fathers of the next clause, not to Israel of the past. The Lord will return to rejoice over Israel…

^9 (con’t) as He rejoiced over your fathers,

The question that must be asked in order to understand this is, “Who are ‘your fathers?’” The answer is found in the singular. Moses has not spoken in the plural even once so far. Therefore, it is speaking of the fathers of Israel, not the fathers of the people of Israel.

It is a clear indication that the previous verse is not speaking of the people obeying the Law of Moses, but of following Christ who obeyed (and thus fulfilled) the Law of Moses.

The fathers, those before the law – Abraham, Isaac, and Jacob – who are being referred to here, did not have the law. They lived by faith, just as is recorded in Hebrews 11. In this, the Lord rejoiced over them. It is not observance of the law, but the obedience of faith that pleases the Lord. This is then highlighted in the next words…

¹⁰ if you obey the voice of the Lord your God, to keep His commandments and His statutes which are written in this Book of the Law,

The word “if” is incorrect. It says: ki tishma – “when (or for) you hear (meaning obey).” It presupposes that this will happen someday, and it is what will bring the state of the Lord’s rejoicing over them.

But it is obvious that if this occurs after the New Covenant that was promised in Jeremiah, as we have already seen that such is the case, then it must mean that the obedience to the commandments and statutes is vicariously applied.

Moses has already said that the Lord will circumcise their heart. This is in response to accepting the work of Messiah, not adherence to the law. That will be shown true, once again, in our closing verse for today…

*^{10 (fin)} and if you turn to the Lord your God with all your heart and with all your soul.

Again, the word “if” is incorrect. It is not conditional. It says, “when (or for) you turn to Yehovah your God.” The ESV is the closest to what the Hebrew says –

“when you obey the voice of the LORD your God, to keep his commandments and his statutes that are written in this Book of the Law, when you turn to the LORD your God with all your heart and with all your soul.”

How does one keep all the words of the Book of the Law? Israel, even in the future, could only failingly do so. The reason why is because the words are written to Israel, the nation. If one person fails to keep the words of the law, then the nation has failed. And it is quite clear that even in the millennium, this will be the case –

“No more shall an infant from there live but a few days,
Nor an old man who has not fulfilled his days;
For the child shall die one hundred years old,
But the sinner being one hundred years old shall be accursed.” Isaiah 65:20

If there is a sinner in the millennium among Israel, then Israel would fail to keep all of the commandments. Even if the people executed the punishment of the law upon the offender, the words of Moses are in the singular, not the plural. It is an all-or-nothing scenario. Hence, the goal is not the law, but Jesus, who embodies the law.

When, not if, Israel turns to the Lord with all of the heart and all of the soul, Israel will find its rest and will find its peace. This is the lesson of the carefully chosen words of Moses. And it is the same lesson for each individual today – Jew or Gentile.

We cannot find peace without the Lord, and there is no rest for the wicked. Only in coming to Christ is the sin debt cancelled. But when that happens, the peace of God, and the rest which is found in Christ, is made available to that soul.

There is a lot of theology tied up in today’s verses, but the main message is surprisingly easy to understand. God has done the work through Christ, He offers forgiveness by faith in that, and in His forgiveness, reconciliation with Him is realized.

It is all summed up in the gospel. Christ died for your sins, He was buried, and He rose again. If you believe that message and call on the name of the Lord, you will be saved. Be sure to do that today.

Closing Verse: “For as many as are of the works of the law are under the curse; for it is written, ‘Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.’ ¹¹ But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’ ¹² Yet the law is not of faith, but ‘the man who does them shall live by them.’
¹³ Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’), ¹⁴ that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.” Galatians 3:10-14

Next Week: Deuteronomy 30:11-20 In Him ends the enmity and the strife… (For He Is Your Life) (88^th Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

The Lord Your God Will Circumcise Your Heart

“Now it shall come to pass, when all these things come upon you
The blessing and the curse which I have set before you
———-as I now do
And you call them to mind among all the nations
Where the LORD your God drives you

And you return to the LORD your God
And obey His voice, to Him your obedience you roll
According to all that I command you today
You and your children, with all your heart and with all your soul

That the LORD your God will bring you back from captivity
And have compassion on you, so He will do
And gather you again from all the nations
Where the LORD your God has scattered you

If any of you are driven out
To the farthest parts under heaven, as He said He would do
From there the LORD your God will gather you
And from there He will bring you

Then the LORD your God will bring you
To the land which your fathers possessed, as He promised to do
And you shall possess it
He will more than your fathers prosper you and multiply you

And the LORD your God will circumcise your heart
And the heart of your descendants that to you He does give
To love the LORD your God
With all your heart and with all your soul, that you may live

“Also the LORD your God will put all these curses, so He shall do
On your enemies and on those who hate you, who persecuted you

And you will again obey
The voice of the LORD, so I say
And do all His commandments
Which I command you today

The LORD your God will make you abound in all the work
———-of your hand
In the fruit of your body, let this be understood
In the increase of your livestock
And in the produce of your land for good

For the LORD will again rejoice over you for good
As He rejoiced over your fathers, so He will do
If you obey the voice of the LORD your God
To keep His commandments and His statutes too

Which are written
In this Book of the Law, not in part but in whole
And if you turn to the LORD your God
With all your heart and with all your soul

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

“Now it shall come to pass, when all these things come upon you, the blessing and the curse which I have set before you, and you call them to mind among all the nations where the Lord your God drives you, ² and you return to the Lord your God and obey His voice, according to all that I command you today, you and your children, with all your heart and with all your soul, ³ that the Lord your God will bring you back from captivity, and have compassion on you, and gather you again from all the nations where the Lord your God has scattered you. ⁴ If any of you are driven out to the farthest parts under heaven, from there the Lord your God will gather you, and from there He will bring you. ⁵ Then the Lord your God will bring you to the land which your fathers possessed, and you shall possess it. He will prosper you and multiply you more than your fathers. ⁶ And the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul, that you may live.

⁷ “Also the Lord your God will put all these curses on your enemies and on those who hate you, who persecuted you. ⁸ And you will again obey the voice of the Lord and do all His commandments which I command you today. ⁹ The Lord your God will make you abound in all the work of your hand, in the fruit of your body, in the increase of your livestock, and in the produce of your land for good. For the Lord will again rejoice over you for good as He rejoiced over your fathers, ¹⁰ if you obey the voice of the Lord your God, to keep His commandments and His statutes which are written in this Book of the Law, and if you turn to the Lord your God with all your heart and with all your soul.