Author: Charlie Garrett

Genesis 8, 1-9 (Dann erinnerte sich Gott an Noah)

Charlie Garrett Deutsch/German

Genesis 8, 1-9 (Dann erinnerte sich Gott an Noah)

Wusstest du, dass Noah der erfolgreichste Investor war, der je gelebt hat? Er brachte Aktien an die Börse, während um ihn herum alles in die Liquidation ging.

Ich erinnere mich an den Angriff auf die Zwillingstürme am 11. September 2001. Als ich all die Menschen in den Gebäuden sah und hörte, wie viele von ihnen beim Einsturz der Türme möglicherweise in den Gebäuden festsaßen, dachte ich an die Menschen, die zerquetscht wurden: “Wie wird Gott das alles in Ordnung bringen?” Ein ziemlich dummer Gedanke, aber die Ungeheuerlichkeit dessen, was wir an diesem Tag sahen, war schwer zu begreifen.

Als sich das Erdbeben in Indonesien ereignete und der Tsunami von Indonesien nach Indien schwappte und so viele Inseln und Menschen zerstörte, war es derselbe Gedanke: “Wie kann Gott das alles in Ordnung bringen?” Hunderttausende von Menschen hörten einfach auf zu existieren.

Und dann sind da noch wir… wir leben in unseren eigenen Ängsten, Problemen und Prüfungen. “Wo ist Gott bei all dem?” Das ist eine Frage, die die Menschen immer wieder stellen. “Erinnerst du dich nicht an mich, Herr?”

Einleitung:

Die Zahl 8 ist in der Bibel die Zahl des “Neubeginns”. Wir beginnen das 8. Kapitel des Buches und es sind insgesamt 8 Menschen auf der Arche, einschließlich Noah. Sie waren vielleicht verängstigt oder beunruhigt von den Ereignissen, die um sie herum geschahen, aber vier der tröstlichsten Worte der Bibel stehen am Anfang unseres heutigen Vortrags: “Dann erinnerte sich Gott an Noah.” Diese Worte sind der Schlüssel zum Verständnis vieler Dinge, sowohl in der Bibel selbst als auch in unserem eigenen Leben.

Es gibt eine Art Muster, das in der ganzen Bibel zu finden ist und das sich im Verborgenen abspielt. Wenn du diese Muster auf dem Papier siehst, können sie dir helfen, besser zu verstehen, was Gott tut und warum. Das Muster macht bestimmte Aussagen, dreht sich dann um und sagt genau das Gleiche in umgekehrter Reihenfolge. Wegen der Form, die das Muster hat, nennt man sie Chiasmen. Der griechische Buchstabe chi sieht aus wie ein x. Während wir uns unterhalten, reiche ich den Chiasmus herum, auf dem die Sintflut Noahs zentriert ist, und du wirst sehen, dass der Dreh- und Angelpunkt genau in diesen vier Worten liegt – “Dann erinnerte sich Gott an Noah” “v’yitskor elohim eth Noakh”

Die Sintflut Noahs

A Noah (6:10a)

B   Shem, Ham, Japheth (6,10b)

C     Die Arche wird gebaut (6,14-16)

D      Die angekündigte Sintflut (6,17)

E        Ein Bund mit Noah (6,18-20)

F          Nahrung in der Arche (6,21)

G           Befehl zum Betreten der Arche (7,1-3)

H             7 Tage warten auf die Flut (7,4-5)

I                7 Tage warten auf die Flut (7,7-10)

J                  Betreten der Arche (7,11-15)

K                   Der Herr sperrt Noah ein (7,16)

L                     40 Tage Flut (7,17a)

M                     Die Wasser nehmen zu (7,17b-18)

N                        Berge bedeckt (7,18-20)

O                          150 Tage lang herrschen die Wasser (7:21-24)

P                            Gott erinnert sich an Noah (8,1)

O’                         150 Tage lang ebbt das Wasser ab (8,3)

N’                       Bergspitzen werden sichtbar (8,4-5)

M’                     Die Wasser nehmen ab (8,6)

L’                     40 Tage (Ende) (8,6a)

K’                   Noah öffnet das Fenster der Arche (8,6b)

J’                   Rabe und Taube verlassen die Arche (8,7-9)

I’                  7 Tage warten, bis die Wasser zurückgehen (8,10-11)

H’              7 Tage warten, bis das Wasser sich gelegt hat (8,12-13)

G’             Befehl, die Arche zu verlassen (8,15-17)

F’            Essen außerhalb der Arche (9,1-4)

E’          Bund mit allem Fleisch (9,8-10)

D’        Keine Flut in der Zukunft (9,11-17)

C’      Die Arche (9,18a)

B’    Shem, Ham, Japheth (9,18b)

A’  Noah (9,19)

Es erklärt, warum sich so viele Dinge im Sintflutbericht ohne ersichtlichen Grund zu wiederholen scheinen. Hoffentlich kann Sergio herausfinden, wie er den Chiasmus auch in das Video einfügen kann, damit andere ihn sehen können. (oben eingefügt)

Es sind Details wie diese, die uns nicht nur die Weisheit und Kompliziertheit der Bibel zeigen, sondern auch die Gedanken Gottes, wie Er sich den Menschen in der Welt offenbart. Ich hoffe, dass dir dieses Muster gefällt, aber ich bin nicht derjenige, der es gefunden hat.

Es gibt noch viel mehr davon in der Bibel, und ich habe eine lange Liste davon auf meiner eigenen Website. Es ist ein großartiges Gefühl, etwas zu finden, das im Verborgenen liegt, und zu denken, dass man der erste Mensch in 3500 Jahren ist, der sieht, was Gott für uns versteckt hat. Wenn jemand mehr von diesen Chiasmen sehen möchte, schickt mir einfach eine E-Mail und ich sende euch den Link dazu.

Textvers:

Trotzdem blieb er voll Erbarmen, vergab ihre Schuld und tötete sie nicht. Oft hielt er seinen Zorn zurück und ließ seine Wut nicht erwachen. Er wusste ja, dass sie vergänglich sind, ein Hauch, der verweht und nicht wiederkehrt.
Psalm 78, 38+39

Möge Gott heute durch Sein Wort zu uns sprechen, und möge Sein glorreicher Name immer gepriesen werden.

I. Hat Gott jemals vergessen?

1 Da gedachte Gott an Noah und an alle Tiere und an alles Vieh, das bei ihm in der Arche war.

Die schönen Worte “Dann erinnerte sich Gott an Noah” sind hier zu unserem Nutzen gesetzt, nicht zu dem Gottes. Gott vergisst niemals das Werk Seiner Hände, aber Noah dachte vielleicht, Er hätte es getan, als die Arche auf der Oberfläche eines endlosen Ozean trieb.

Aber sicher und geborgen in der Arche waren ein Mann und seine Familie und die Tierpaare, die wieder die ganze Erde bedecken sollten. Es ist erstaunlich, wenn man sich heute die Anzahl und Vielfalt der Tiere auf der Erde ansieht und sich vorstellt, dass vor etwas mehr als 4000 Jahren alle Lebewesen der Erde in ein einziges Schiff auf dem Meer passten.

Gott erinnerte sich damals an jeden einzelnen von ihnen, und so schwer das für uns auch zu begreifen sein mag, Er kennt jeden einzelnen von ihnen auch jetzt. Jesus sagte uns das, als Er unter uns wandelte –

„Ihr wisst doch, dass zwei Spatzen für einen Cent verkauft werden. Doch nicht einer von ihnen fällt auf die Erde, ohne dass euer Vater es zulässt. Und bei euch sind selbst die Haare auf dem Kopf alle gezählt. Habt also keine Angst! Ihr seid doch mehr wert als noch so viele Spatzen.”
Matthäus 10,29-31

Gott kennt und erinnert sich an jeden Sperling. Und Er kennt die Anzahl der Haare auf deinem Kopf. Mach dir keine Sorgen, dass Er dich vergessen hat, das hat Er nicht. Er hat ganz sicher ein Auge auf dich. Wenn du durch deine Prüfungen und Kämpfe gehst, ist Er direkt bei dir.

Während sie auf dem Meer schwammen, frage ich mich, was Noah dachte. “Wohin würde das ganze Wasser gehen? Wenn es kein Land mehr gab, wie sollte das Wasser dann jemals wieder zurückgehen?” Es scheint wirklich ein unmögliches Dilemma zu sein.

Stell dir das so vor: Wenn du eine Tasse hast, die zur Hälfte mit Sand gefüllt ist, und dann Wasser hineinschüttest, kann der Sand niemals bis oben hin reichen. Wenn das Wasser der Sintflut die ganze Welt bedeckte, wohin würde dann das ganze Wasser fließen?

Ein Teil der Antwort findet sich in der zweiten Hälfte von Vers 1 –

1(Fortsetzung) … und er ließ einen Wind über die Erde wehen. Da kam das Wasser zur Ruhe.

Ein Wind fegte über die Erde. Wind ist ein äußerst effektives Mittel, um die Feuchtigkeit aufzusaugen. Du hast wahrscheinlich schon von den Chinook-Winden im pazifischen Nordwesten gehört. Der Begriff “Chinook” bedeutet “Fresser”, und ein starker Chinook kann an einem einzigen Tag einen ganzen Meter tiefen Schnee wegfressen.

Der Schnee schmilzt teilweise und verdunstet teilweise im trockenen Wind. Gleichzeitig wurde beobachtet, dass diese Winde die Temperatur ansteigen lassen, oft von unter 0 auf etwa 70° (Fahrenheit – das ist ca. von -17° auf 21° Celsius), und dann sinken die Temperaturen auf ihr Ausgangsniveau.

Die größte aufgezeichnete Temperaturänderung innerhalb von 24 Stunden fand am 15. Januar 1972 in Loma, Montana, statt. Die Temperatur stieg an einem einzigen Tag von -54 auf 48° (Fahrenheit – in Celsius von – 48° auf 8°) – ein Unterschied von über 100° (56° in Celsius).

Ebenso wehen die Khamsin-Winde im Nahen Osten so heiß und trocken, dass man völlig durchnässt aus dem Haus gehen kann – mitsamt der Kleidung – und in wenigen Sekunden wieder trocken ist.  

Die Verdunstung von Wasser von einer Wasseroberfläche, z. B. bei Hochwasser, hängt von der Temperatur im Wasser, der Temperatur in der Luft, der aktuellen Luftfeuchtigkeit und der Geschwindigkeit der Luft über der Oberfläche ab.

Wenn die Winde weltweit wehten und die Pole der Erde nicht mehr unter der Schutzschicht der Welt vor der Sintflut lägen, würde sich das von den Winden aufgenommene Wasser an den Polen sammeln und gefrieren. Hinzu kommt, dass das Land, das vor der Sintflut wahrscheinlich viel ebener war, jetzt große Höhenunterschiede aufweist. Wir haben nicht nur Gebirgszüge oberhalb des Meeresspiegels, sondern auch noch größere darunter.

Die Höhlen der großen Tiefe, die vor der Sintflut mit Wasser gefüllt waren, sind wahrscheinlich zusammengebrochen, als sie leer waren, und bilden nun den Meeresboden. Der 104. Psalm füllt dann die Lücken aus –

Du gabst der Erde ein festes Fundament,
dass sie durch nichts mehr zu erschüttern ist.
Die Flut bedeckte sie wie ein Kleid,
das Wasser stand über den Bergen.
Vor deiner Zurechtweisung musste es fliehen,
deine Donnerstimme trieb es fort.
Da schoben sich die Berge auf und die Täler senkten sich
an den Ort, den du ihnen bestimmt hast.
Du hast dem Wasser Grenzen gesetzt, die es nicht überschreitet.
Nicht noch einmal bedeckt es die Erde.
Psalm 104,5-9

Und bis zum heutigen Tag gilt diese Grenze. Mit Ausnahme von Tsunamis und anderen seltenen Ereignissen bleibt das Wasser an Ort und Stelle. Und selbst nach einem Tsunami kehrt das Wasser dorthin zurück, wo es hingehört.

2 Und die Quellen der Tiefe wurden verschlossen samt den Fenstern des Himmels, und dem Regen vom Himmel wurde Einhalt geboten.
3 Und die Wasser über der Erde nahmen mehr und mehr ab, sodass sie sich vermindert hatten nach 150 Tagen.

Der Wind und das Abfließen des Wassers begannen sich zu stabilisieren und abzuschwächen, und nach fünf Monaten begann das Wasser zurückzugehen. Wir haben es hier mit einer logischen Abfolge von vier Dingen zu tun – die Winde wehen, die Quellen der Tiefe beenden ihre Wasserabgabe, das Ende der Wasser, die vom vorsintflutlichen, einst gefrorenen Baldachin fallen, und die Regenfälle hören auf.

Wenn man sich den Bericht anschaut, ist er genau so, wie man es nach einem globalen Katastrophenereignis wie diesem erwarten würde. Es gibt überhaupt keinen Grund, warum wir diesen Bericht nicht ernst nehmen sollten.

Nach all dem Regen und den 150 Tagen, in denen das Wasser über die Ufer getreten ist, sollte man meinen, dass die Tortur größtenteils vorbei ist, aber da liegt man falsch.

4 Und die Arche ließ sich auf dem Gebirge Ararat nieder am siebzehnten Tag des siebten Monats.
5 Und die Wasser nahmen immer weiter ab bis zum zehnten Monat

Der siebzehnte Tag des siebten Monats ist der 150. Tag, der bereits zweimal erwähnt wurde – einmal im letzten Vers von Kapitel 7 und dann in Vers 3 dieses Kapitels. Es mag seltsam erscheinen, dass dieser 150. Tag zweimal erwähnt wird, und dann wird erwähnt, dass die Arche auf den Bergen des Ararat ruht, was genau derselbe Tag ist.

Mit anderen Worten: Wenn du nicht rechnest, wüsstest du nicht, dass dies der 150. Tag ist, und du würdest annehmen, dass es sich um ein späteres Datum handelt. Das ist aber nicht der Fall. Es ist genau derselbe Tag, und so folgt der Bericht nicht wirklich einem vollständig chronologischen Pfad.

Dies ist jedoch aus mehreren Gründen sinnvoll. Erstens ist der Chiasmus, den ich bereits erwähnt habe, in diesen Versen versteckt, um die Weisheit Gottes in diesem Bericht zu zeigen. Und zweitens, wenn die Arche so groß war, wie sie war, dann musste sie einen ziemlichen Tiefgang gehabt haben.

In Kapitel 7 heißt es, dass die Wasser die Erde bis zu einer Tiefe von 15 Ellen (ca. 17 Meter) bedeckten. Denk darüber nach… wenn die Wasser ihren höchsten Punkt am 150. Tag erreichten und erst dann begannen, sich zurückzuziehen, und die Arche am 150. Tag auf dem Ararat stehen blieb, dann steht der Chiasmus nicht nur mit Tinte auf den Seiten der Bibel. Es wurde von Noah auch buchstäblich gelebt.

Die genaue Tiefe der Arche entsprach genau der Höhe des Wassers über dem Berg, auf dem Noah nach Gottes Willen landen sollte. Andere Berge könnten während der Flut höher geschoben worden sein, aber dieser besondere Berg ist derjenige, auf dem Gott Noah ausruhen lassen wollte.

Gott erinnerte sich nicht nur an Noah, sondern plante schon vor der Erschaffung der Welt die genaue Menge an Wasser, die sich oben im gefrorenen Baldachin und unten in der großen Tiefe befinden sollte. Er musste die genaue Stelle planen, an der Noah die Arche bauen würde. Er musste genau die Wellen planen, die an die Seite der Arche schlagen würden, während sie Monat für Monat schwamm.

Er musste genau wissen, welche Winde die Balken des Schiffes antreiben würden, um sie genau an die Stelle zu bringen, an der sie zu einem bestimmten Zeitpunkt der Weltgeschichte auf einem bestimmten Berggipfel stecken bleiben würden. Die Ausführung des Plans musste bis ins kleinste Detail abgestimmt sein.

Und es gibt keinen Grund zu der Annahme, dass dies nicht der Fall war. Der gesamte Bericht zeigt eine Perfektion im Detail, die wunderschön anzuschauen ist.

Aber es gibt noch einen weiteren Punkt an diesem besonderen Tag, der noch schöner ist als alles, was du je über die Sintflut Noahs gedacht hast, und wie er auf Jesus Christus und Sein erstaunliches Werk hinweist.

Dieser Tag – der 17. Tag des siebten Monats – ist nämlich derselbe Tag, an dem Jesus Christus fast 2400 Jahre später aus dem Grab auferstanden ist. Das ist vielleicht etwas schwer zu verstehen, aber die Bibel verwendet zwei Kalender: den Schöpfungskalender und den Erlösungskalender. Bis zur Zeit des Exodus begann der Kalender im Herbst, aber mit dem Exodus wurde der erste Monat in den Frühling verlegt.

Der 17. Tag des siebten Monats im Schöpfungskalender ist der 17. Tag des ersten Monats im Erlösungskalender. Das Passahfest findet am 14. Tag des ersten Monats statt, und die Auferstehung geschah der Bibel zufolge am Sonntag nach dem Passahfest – dem 17. des ersten Monats.

Und ebenso erstaunlich ist die Bedeutung, die der Bibelwissenschaftler James Strong dem Namen Ararat zuschreibt. Ararat bedeutet “der Fluch ist umgekehrt”. An demselben Tag, an dem die Arche auf den Boden aufsetzte und festhielt, begann das Wasser zurückzugehen. Der Fluch der Wasser wurde nun genau in dem Moment umgekehrt, als Noah in die Sicherheit des Landes namens Ararat gebracht wurde – “der Fluch ist umgekehrt”.

Noah und seine Arche sind also ein Bild für die wahre Umkehrung des Fluchs, der mit dem Sündenfall in Kapitel 3 der Genesis begann. Nur 5 Kapitel nach dem Sündenfall wird Noah als ein Zeichen für das, was kommen sollte, genannt.

Paulus sagt uns, dass wir am Kreuz von dem Fluch erlöst wurden. Die Auferstehung beweist es uns und damit ist der Fluch aufgehoben.

Vers 5 geht weiter…

5 (Fortsetzung) …am ersten Tag des zehnten Monats konnte man die Spitzen der Berge sehen.

Heute ist der 223. Tag seit Beginn der Sintflut und 73 Tage nachdem die Arche auf dem Berg Ararat festsaß. Es sind fast 7 ½ Monate vergangen, und das Wasser sucht sich langsam seinen neuen Platz auf der Welt.

Sie würden in den Polarregionen, in den Gletschern der Berggipfel, in den Meeren, Seen, Teichen, Lagunen und Flüssen der Erde und auch in den großen Höhlen der Meere versammelt sein. Noah und seine Familie haben noch etwas mehr Zeit zu warten und Schach zu spielen, bevor sie die Arche verlassen können.

II. Geduld in einer Welt der Eile

6 Und es geschah nach Verlauf von 40 Tagen, dass Noah das Fenster an der Arche öffnete, das er gemacht hatte.

In allen Kommentaren, die ich gelesen habe, hieß es, dass dieser Zeitraum von vierzig Tagen aus der letzten Bemerkung stammt, in dem vom ersten Tag des zehnten Monats die Rede war, als die Berge gesehen wurden. Der Grund dafür ist, dass, wenn die Berge gesehen wurden, Noah bereits das Fenster geöffnet haben muss.

Dies muss also 40 Tage nach dem Aufenthalt auf dem Berggipfel sein. Mit anderen Worten, dies wäre der Tag 190, also 43 Tage vor dem vorherigen Vers. Auch wenn es für uns auf den ersten Blick keinen Sinn ergibt, dass der Bericht vor- und zurückspringt und nicht chronologisch geordnet ist, wird alles viel klarer und leichter zu verstehen, wenn man sich das Gesamtbild und den Zweck des Chiasmus in der Bibel vor Augen führt.

Warum sollte Noah also 40 Tage warten, bis die Arche auf dem Ararat festsitzt, bevor er das Fenster öffnet? Denk daran, dass die Arche einen Tiefgang von etwa 15 Ellen (17 Metern) hat. Welchen Sinn hätte es, das Fenster zu öffnen, wenn alles 15 Ellen (17 Meter) unter Wasser war? Das Geräusch des Plätscherns an den Seiten der Arche wäre alles, was Noah zu wissen brauchte. Es gäbe absolut keine Notwendigkeit, das Fenster zu öffnen.

7 Und er sandte den Raben aus; der flog hin und her, bis das Wasser auf der Erde vertrocknet war.
8 Danach sandte er die Taube aus, um zu sehen, ob die Wasser sich verlaufen hätten auf der Fläche des Erdbodens.
9 Aber die Taube fand keinen Ort, wo ihr Fuß ruhen konnte. Da kehrte sie zu ihm in die Arche zurück; denn es war noch Wasser auf der ganzen Erdoberfläche. Da streckte er seine Hand aus und ergriff sie und nahm sie wieder zu sich in die Arche.

Und das bestätigt, was ich soeben gesagt habe. Die 40 Tage beziehen sich auf die Zeit, in der die Arche auf dem Berg lag und nicht auf die nächste Bemerkung, dass die Bergspitzen sichtbar waren.

Der Rabe flog so lange hin und her, bis das Wasser versiegte, was bedeutet, dass es noch immer die Berggipfel bedeckte. Sie fragen sich jetzt sicher: “Warum sollte Noah gleichzeitig eine Taube aussenden, `um zu sehen, ob das Wasser von der Erde zurückgegangen ist´?”

Warum sollte der Rabe ihm das nicht sagen? Weil der Rabe ein Aasfresser ist und es ihm nichts ausmacht, auf jeder Oberfläche zu landen, sogar auf dem toten Körper eines Tieres oder eines Menschen. Außerdem würde er auch gerne von so etwas naschen.

Die Taube würde das nicht tun. Stattdessen würde sie in die Sicherheit der Arche und zu einer sauberen, trockenen Nahrungsquelle zurückkehren. Der Rabe ist also ein Symbol für die unreine Welt, wie ein Mensch, der ohne die Gnade Gottes lebt und nur in der Welt des Todes lebt. Die Taube kehrt zu Noah zurück, so wie ein sanftes und reuevolles Herz zu Christus zurückkehrt.

Eine solche Person kann wahrhaftig sagen, wie der Psalmist es tat –

Der Herr ist gnädig und gerecht,
ja, unser Gott ist barmherzig.
Der Herr behütet die Einfältigen;
ich war ganz elend, aber er half mir.
Kehre zurück, meine Seele, zu deiner Ruhe,
denn der Herr hat dir wohlgetan!
Denn du hast meine Seele vom Tod errettet,
mein Auge von den Tränen, meinen Fuß vom Fall.
Ich werde wandeln vor dem Herrn im Land der Lebendigen.
Psalm 116,5-9

10 Und er wartete noch weitere sieben Tage; dann sandte er die Taube wieder von der Arche aus.
11 Und die Taube kam zur Abendzeit wieder zu ihm, und siehe, sie hatte ein frisches Ölbaumblatt in ihrem Schnabel! Da erkannte Noah, dass das Wasser sich verlaufen hatte auf der Erde.
12 Und nachdem er noch weitere sieben Tage gewartet hatte, sandte er die Taube wieder aus; da kam sie nicht mehr zu ihm zurück.

Noah wusste, dass die Dinge endlich austrocknen würden. Aber im Gegensatz zu vielen anderen Pflanzen kann der Olivenbaum sogar unter Wasser Blätter ausschlagen. Und Gott wählte eigens einen Olivenbaum für die Taube aus. In der ganzen Bibel sind der Ölbaum und das Öl, das er produziert, ein schönes Symbol für das Wirken Christi und die Gegenwart des Heiligen Geistes.

Was uns dieser Vers zeigt, ist ein Bild der Auferstehung Christi. So wie der Ölbaum aus dem Wasser herauswachsen kann, so ist Christus als Sieger über den Tod aus dem Grab herausgekommen. Und bis heute feiern wir dies im Ritus der Taufe.

Mit dem Olivenbaum ist auch die Symbolik des Friedens verbunden, als Gott der neuen Welt seine Gunst gewährte. Dies zeigt sich in diesem frischen neuen Leben – dem Olivenblatt. Wenn wir Jesus Christus und die Taufe mit dem Heiligen Geist empfangen, sind wir wie dieser Ölbaum. Gehen wir noch einmal zu den Psalmen –

Ich aber bin wie ein grüner Ölbaum im Haus Gottes;
ich vertraue auf die Gnade Gottes für immer und ewig.
Ich preise dich ewiglich, denn du hast es vollbracht,
und in der Gegenwart deiner Getreuen harre ich auf deinen Namen,
weil er so gut ist.
Psalm 52, 10-11

Und in der Taube haben wir das Symbol des Heiligen Geistes, der auf uns herabkommt, wenn wir den Namen Jesus anrufen. Der Heilige Geist ist der Bote Gottes, der uns sagt, dass alles gut ist mit unserer Seele.

Die Symbolik der Taube und des Ölbaums wird zum ersten Mal bei der Taufe Jesu in Matthäus 3 deutlich, wo alle drei Mitglieder der Gottheit anwesend sind.

Und als Jesus getauft war, stieg er sogleich aus dem Wasser; und siehe, da öffnete sich ihm der Himmel, und er sah den Geist Gottes wie eine Taube herabsteigen und auf ihn kommen. Und siehe, eine Stimme kam vom Himmel, die sprach: Dies ist mein geliebter Sohn, an dem ich Wohlgefallen habe!
Matthäus 3,16-17

Durch Jesus haben wir jetzt die Hoffnung auf die gleichen schönen Worte des Lobes des ewigen Gottes: “Dies ist mein geliebter Sohn, an dem ich Wohlgefallen habe”.

III. Oh schöne neue Welt

“Sie hatten ihn in seinem Elend und seinen Gewissensbissen verspottet, verspottet mit einem abscheulichen Ton von zynischem Spott! Mit teuflischem Lachen hatten sie auf dem niedrigen Elend, der ekelhaften Hässlichkeit des Albtraums bestanden. Jetzt, plötzlich, trompeteten sie einen Ruf zu den Waffen. “Oh schöne neue Welt!” Miranda verkündete die Möglichkeit der Lieblichkeit, die Möglichkeit, selbst den Albtraum in etwas Schönes und Edles zu verwandeln. “Oh, schöne neue Welt! Es war eine Herausforderung, ein Befehl.”  Eine schöne neue Welt

13 Und es geschah im sechshundertersten Jahr, am ersten Tag des ersten Monats, da waren die Wasser von der Erde weggetrocknet. Und Noah entfernte das Dach von der Arche und schaute, und siehe, die Fläche des Erdbodens war trocken!

Das 601. Jahr bedeutet hier das 601. Lebensjahr Noahs. Dies war der erste Tag des ersten Monats dieses Jahres, des Monats Tischri.

Es war genau derselbe Tag, an dem 1657 Jahre zuvor Adam erschaffen wurde, und es war derselbe Tag, an dem etwa 2400 Jahre später der Retter der Welt in einer kleinen Stadt namens Bethlehem geboren werden sollte.

Noah öffnete die Abdeckung der Arche und schaute, und tatsächlich war die Oberfläche des Bodens trocken. “Oh schöne neue Welt, ich bin gekommen, um dir zu begegnen.”

14 Und im zweiten Monat, am sieben­undzwanzigsten Tag des Monats, war die Erde ganz trocken geworden.

Das war 57 Tage, nachdem Noah die Abdeckung der Arche geöffnet hatte, und es war der 370. Tag, nachdem Noah und seine Familie die Arche betreten hatten. Ein biblisches Jahr hat 360 Tage, also hatten sie 1 Jahr und 10 Tage damit verbracht, zu warten und zu beobachten, wie die Welt vom Wasser zerstört wurde, wie das Wasser stieg, wie es sich zurückzog, wie das Wasser in seine neue Heimat flüchtete und eine völlig andere Welt offenbarte. Es waren 370 Tage, in denen sie darauf warteten, die wunderbaren Worte von Gott zu hören…

15 Da redete Gott zu Noah und sprach:
16 „Geh aus der Arche, du und deine Frau und deine Söhne und die Frauen deiner Söhne mit dir!
17 Alle Tiere, die bei dir sind, von allem Fleisch: Vögel, Vieh und alles Gewürm, das auf der Erde kriecht, sollen mit dir hinausgehen und sich regen auf der Erde und sollen fruchtbar sein und sich mehren auf der Erde!“

Stell dir die Aufregung vor, die die Familie empfunden haben muss, als sie erfuhr, dass es Zeit war, die Arche zu verlassen. Wir wissen nicht, wie Gott zu Noah sprach – ob in einem Traum, direkt oder auf andere Weise, aber er erhielt göttliche Führung, dass er und seine Familie die Arche verlassen konnten – so wie er göttliche Führung erhielt, um sie zu betreten.

Und so wie sie die Arche mit Tieren gefüllt haben, sollen sie sie nun leeren. Die drei Kategorien, die als Erklärung für alles tierische Leben dienen, werden genannt – “Vögel und Vieh und alles Gewürm, das kriecht”.

Wie wir bei der Füllung der Arche festgestellt haben, deutet die Bezeichnung “alles, was kriecht” nicht darauf hin, dass Politiker auf der Arche mitgeführt wurden. Ja, es waren Reptilien.

Und als diese Tiere sich auf den Weg machten, gab Gott ihnen auch ein göttliches Gebot – dass sie fruchtbar sein und sich auf der Erde vermehren sollten. Dies ist genau derselbe Befehl, der in Genesis 1 gegeben wurde. Gott schuf alle Tiere am Anfang, und derselbe Lebensfunke, der in sie hineingelegt wurde, hielt bis zur Zeit Noahs an, und er hält bis heute an.

Wenn man innehält und darüber nachdenkt, was Leben ist und woher es kommt, sollte es jeden von uns erstaunen, wie dumm die Konzepte der spontanen Entstehung und der Evolution sind. Es gibt einen Lebensfunken in uns, und dieser Funke überträgt sich von uns auf die nächste Generation. Es gibt keinen neuen Funken, und es gibt auch keine Beweise dafür, dass es seit der Schöpfung einen gegeben hat.

Aber jeder Augenblick ist ein neuer Augenblick, und er hat die gleiche Chance, spontan zu entstehen. Wenn dies auch nur im Entferntesten möglich wäre, dann müsste in jedem Moment neues Leben entstehen. Im Grunde genommen ist jeder Moment der Zeit ein neuer Nagel im Sarg des Konzepts der Spontanerzeugung.

Wäre Noahs Arche nicht gewesen, gäbe es außer den Ozeanen kein Leben auf der Erde. Und jedes Tier, das nicht auf der Arche war, ist ausgestorben, weil sein Lebensfunke mit der Flut erlosch.

Und schließlich, wenn die Welt Milliarden von Jahren alt ist, wie die Evolutionisten behaupten, dann wird das Problem nur noch verschärft. Ausgehend von den Billionen von Momenten, die sich seit dem ersten Leben der spontanen Entstehung ereignet haben sollen, ist ihre einzige Erklärung für die Entwicklung die Evolution, nicht die weitere Entstehung. Beides sind dumme und korrupte Systeme, die absolut keine Grundlage in der Realität haben.

18 So ging Noah hinaus samt seinen Söhnen und seiner Frau und den Frauen seiner Söhne.
19 Alle Tiere, alles Gewürm und alle Vögel, alles, was sich regt auf der Erde nach seinen Gattungen, das verließ die Arche.

Die Familie gehorcht dem göttlichen Befehl, wahrscheinlich in einem Zustand der Ehrfurcht und des Staunens, und verlässt die Arche, während sie die Tiere mitnimmt. Die Erde war sicherlich völlig anders, als sie sie betreten hatten.

Der gefrorene Baldachin war weg und der Himmel war anders. Die Landschaft hatte sich gegenüber dem, was sie bisher kannten, völlig verändert. Das Klima war anders. Alles war neu, alles ein neues Abenteuer.

Auf dieselbe Weise sagt uns Petrus im Neuen Testament, dass es wieder geschehen wird, genau wie bei Noah. Nehmen wir uns ein paar Minuten Zeit und lesen wir 2. Petrus Kapitel 3 in seiner Gesamtheit und sehen wir uns die Parallelen zur Flut Noahs an – sowohl vor als auch nach der Flut –

Das ist bereits mein zweiter Brief an euch, liebe Geschwister. Durch beide wollte ich euch an längst Bekanntes erinnern, dass eure gute Gesinnung erwacht. Ich möchte, dass ihr euch an das erinnert, was die heiligen Propheten vor langer Zeit sagten, und an das Gebot unseres Herrn und Retters, das euch eure Apostel überbrachten. Vor allen Dingen müsst ihr wissen, dass in den letzten Tagen Spötter auftreten werden, die sich darüber lustig machen und ihre eigenen Begierden ausleben. Sie werden sagen: “Er hat doch versprochen wiederzukommen! Wo bleibt er denn? Inzwischen sind unsere Väter gestorben, aber alles ist immer noch so, wie es seit der Schöpfung von Anfang an war.” Wer das behauptet, will nicht wahrhaben, dass es die Himmel schon längst gab und die Erde aus dem Wasser hervorgetreten und mit Wasser umgeben war. Gott hatte sie durch sein Wort geschaffen. Dennoch wurde die Welt damals bei der großen Flut auf Gottes Wort hin durch Wasser überschwemmt und vernichtet. Durch dasselbe Wort werden nun auch die jetzigen Himmel und die jetzige Erde für das Feuer aufgespart. Sie werden bewahrt bis zum Tag des Gerichts, an dem die Gottlosen zugrunde gehen. Eins dürft ihr dabei nicht übersehen, liebe Geschwister: Für den Herrn ist das, was für uns ein Tag ist, wie tausend Jahre; und was für uns tausend Jahre sind, ist für ihn wie ein einziger Tag. Der Herr verzögert seine Zusage nicht, wie manche das meinen. Im Gegenteil: Er hat Geduld mit euch, denn er will nicht, dass irgendjemand ins Verderben geht, sondern dass alle umkehren zu ihm. Der Tag des Herrn wird aber so unerwartet kommen wie ein Dieb. Dann wird der Himmel unter schrecklichem Lärm vergehen und die Elemente in Hitze aufgelöst. Die Erde mit allen Menschenwerken darauf ist dann verbrannt. Wenn sich das alles nun so auflösen wird, was für ein Anliegen müsste es euch dann sein, ein Leben in Heiligkeit und Ehrfurcht vor Gott zu führen, den Tag Gottes zu erwarten und seine Ankunft zu beschleunigen – den Tag, an dem die Himmel im Feuer verbrennen und die Elemente sich auflösen in dieser Glut. Aber nach dem, was Gott uns versprochen hat, erwarten wir neue Himmel und eine neue Erde, in denen Gerechtigkeit regiert. Weil ihr das alles erwartet, liebe Geschwister, setzt alles daran, dass ihr rein und tadellos und innerlich im Frieden vor euren Herrn hintreten könnt. Und betrachtet die Geduld unseres Herrn als Gelegenheit zur Rettung. Genau das hat euch auch unser lieber Bruder Paulus geschrieben, dem Gott in all diesen Fragen viel Weisheit geschenkt hat. In seinen Briefen redet er mehrfach davon. Freilich ist einiges darin auch schwer zu verstehen, was dann von unverständigen oder im Glauben nicht gefestigten Leuten verdreht wird. Aber so machen sie es ja auch mit den anderen Texten der Heiligen Schrift – zu ihrem eigenen Verderben. Weil ihr das alles jetzt schon wisst, liebe Geschwister, passt auf, dass ihr nicht von dem Irrsinn der Gesetzesverächter mitgerissen werdet und euren festen Stand verliert. Nehmt vielmehr in der Gnade zu und lernt unseren Herrn und Retter Jesus Christus immer besser kennen. Ihm gehört alle Herrlichkeit und Ehre, schon jetzt und auch in alle Ewigkeit! Amen.
Petrus 3

 Dann erinnerte sich Gott an Noah

Gott erinnerte sich an Noah da draußen auf dem Meer
und an all die Tiere, mit ihm auf der Arche, sie war daher schwer
Noahs Glaube blieb während dieser Prüfungen standhaft und stark
Durch die Wellen, die Winde, die Stunden und die Dunkelheit wie im Sarg

Nach 150 Tagen ließ Gott einen Wind über die Erde fegen
Und die Wasser wichen zurück, als diese Winde wehten wie ein Segen
Die Quellen der Tiefe wurden in ihrem Versteck verriegelt
Und auch die Fenster des Himmels wurden versiegelt

Gott verhinderte, dass der Regen weiter fiel
Und die Wasser zogen sich zurück an ihren neuen Platz, ihr Ziel
Die Dinge würden anders sein als zuvor, kann man klar sagen
Die Welt würde nun ein ganz neues Gesicht haben

Die Arche ruhte auf den Bergen des Ararat
Und die Wasser nahmen ständig ab
Es war am siebzehnten des siebten Monats dann
Am 150. Tag schließlich ihre Fahrt zu einem Ende kam

Am Tag, als das Wasser zurückging, würde der Fluch rückgängig gemacht
Und an diesem Tag stand der Herr aus Seinem Grab auf in Seiner Pracht
Die Welt freute sich über den Mann, den sie für tot hielt – Er überwand
Unser Fluch wurde aufgehoben, als Christus auferstand

Und die Wasser sanken weiter, das würde eine Weile so gehen
Am ersten Tag des 10. Monats waren dann die Berggipfel zu sehen
Das brachte wohl unseren guten alten Freund Noah zum Strahlen
Auch wenn noch keine Grünflächen zu sehen waren, auch keine fahlen

Nach 40 Tagen öffnete Noah das Fenster sachte
Und er sandte einen Raben aus, der seine Runden machte
Die Sonne konnte hereinkommen und die tiefste Dunkelheit vertreiben
Und dieselbe Sonne würde neue Dinge zum Wachsen bringen und bleiben

Noah sandte auch eine Taube aus der Arche aus
um zu sehen, ob es trocken war, dann gab es Applaus.

Doch die Taube kehrte zurück in Noahs Hand der Liebe
Denn es war kein trockener Ort zu finden, nicht solide

Sieben weitere Tage, es war am Abend des Tages glatt
Siehe, die Taube brachte ein frisch gepflücktes Olivenblatt
Noah wusste, dass die Fluten endlich verschwunden waren
Er ließ einen großen Seufzer der Erleichterung fahren

Nach weiteren sieben Tagen flog die Taube wieder hinaus
Aber die Rückkehr in seine wartende Hand der Liebe blieb nun aus

Am ersten Tag des ersten Monats im 601. Jahr Noahs nun
trocknete das Wasser an der Oberfläche des Landes von diesem Monsun
Da nahm Noah die Decke der Arche ab und lies seine Augen erkunden
Und alle Wasser waren von dem einsamen Ort verschwunden

Am 27. des zweiten Monats war alles trocken und ausgewaschen
Da sprach Gott zu Noah: „Es ist Zeit, die Arche zu verlassen.
Nimm deine Frau und die anderen mit hinaus unter den Himmel
Ihr müsst nicht mehr drinnen leben, wo es dunkel ist, mit all dem Gewimmel

Bringt alles Lebendige hervor und lass es springen
Bringt die Vögel hervor und lasst sie singen

Holt das Vieh heraus, alles Leben darin, es ist ein neuer Start
Ja, sogar die kriechenden Dinge, es ist das Ende ihrer Bootsfahrt
Lass alles Lebendige auf der Erde sich tummeln.
Lass sie sich vermehren, bis sie überall sind, wie die Hummeln

Lass sie schwanger werden, tragen, gebären und verweilen
Zusammen mit ihnen wirst du die Welt teilen“.

Halleluja und Amen…

Nächste Woche kommen wir zu Genesis 8:20 – 9:7 – Ein neues Zeitalter, Regierung.

 

Acts 4:2

Charlie Garrett Acts (Written)

Tuesday, 4 January 2022

being greatly disturbed that they taught the people and preached in Jesus the resurrection from the dead. Acts 4:2

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse saw the priests, the captain of the temple, and the Sadducees coming upon Peter, John, and the beggar. Now, the account continues, saying, “being greatly disturbed.”

The verb is diaponeomai. It comes from dia (through) and poneomai (to work hard). Hence, it gives the sense of great distress or vexation. One might say, “troubled through and through,” or “thoroughly vexed.” These leaders were highly agitated “that they taught the people.”

Although what they taught is not yet stated, the very fact that these men were standing in the temple teaching would have been enough of a source of grief for them to be indignant. As has been seen in the gospels and already in Acts, the leaders looked at these men as uneducated Galileans.

How could they know anything of value concerning theology or what was culturally or morally right? It was only they, the priests, Levites, Sadducees, and other elites, that could debate such higher points. Not mere Galileans. But what really galled them was that they stood there teaching the people “and preached in Jesus.”

The words are correct, and they clean up a grievous error of the KJV which says, “through Jesus.” The Greek preposition en (in), not dia (through), is used. The preaching of John and Paul is “in Jesus” and it concerns “the resurrection from the dead.”

It is true that the resurrection of the dead for all people comes through Jesus, but this is not the point that John and Peter are making. Rather, it was Jesus who had resurrected just a short time ago. The point isn’t just that people standing there being preached to will be resurrected through Jesus, but that Jesus had resurrected. He is the firstfruits of those to be resurrected (1 Corinthians 15:20). If Jesus had not first resurrected, there would be no resurrection. This is the very argument that Paul makes in 1 Corinthians 15 –

“Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then Christ is not risen. 14 And if Christ is not risen, then our preaching is empty and your faith is also empty. 15 Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up—if in fact the dead do not rise. 16 For if the dead do not rise, then Christ is not risen. 17 And if Christ is not risen, your faith is futile; you are still in your sins! 18 Then also those who have fallen asleep in Christ have perished. 19 If in this life only we have hope in Christ, we are of all men the most pitiable.” 1 Corinthians 15:12-19

Paul goes on with his logical argument in that chapter explaining all of the finer details that exist because of what occurred “in Jesus.” The truly galling point to these men is that it was they and the other leaders of Israel who had stood before Pilate calling out for His crucifixion. If Jesus had resurrected, then it meant that they had crucified their Messiah.

Such a notion could not be tolerated, and it vexed them through and through to even have it considered. If the resurrection is found in Jesus, then everything that they clung to – their status, their power, their influence – would be taken from them and would belong to the One they had done away with just a short time ago. To them, this was a great affront, and it could not be allowed to be conveyed to the people.

Life application: Again, and again, we see the importance of proper translation concerning the Bibles we use. When giving a general reading of Scripture for our daily devotionals, it may not seem so overly important. At such times, we just read to get an appreciation for the general sense of what is said.

However, as we mature in our thinking concerning Scripture, or when we attend studies that are intended to convey proper doctrine, it becomes more and more important to know exactly and precisely what is being said. Words have meaning. Sentence structure carries ideas that can be misunderstood. Tenses convey the thoughts of the author. If such are botched up, like the translation of the KJV above, real errors in thinking will eventually occur.

Fortunately, the theology of what is conveyed in this verse, and which was mistranslated by the KJV, is properly explained elsewhere. We cannot say, “Well then, no harm no foul.” That is incorrect. The concept of what is conveyed in Acts 4 is important and it is to be rightly understood by those who are reading and thinking on what is being said. Thus, it is important to not get captivated by one translation.

Instead, be studious in your daily reading and change up translations from time to time. This will give you a broader sense of what is going on. When you come to something that doesn’t read as you once read it, you should then say, “I need to find out which is correct, and why!” When reading this word, you are reading the very words conveyed to us by God. Therefore, let us pursue it as best we can for all our days.

Gracious heavenly Father, help us to see what is right and proper concerning various translations of Your precious word. Lead us to understand it more and more each day, and to think on the minutest of details that can actually have the greatest of meaning to the overall narrative. In rightly knowing Your word, we will more closely match our thinking with what You are telling us. May it be so to Your glory. Amen.

 

 

 

 

 

Acts 4:1

Charlie Garrett Acts (Written)

Monday, 3 January 2022

Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, Acts 4:1

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

Chapter 3 ended with Peter addressing the men of Israel at the temple complex at the “porch which is called Solomon’s.” It is while Peter is addressing the people that Chapter 4 begins. That is noted with the words, “Now as they spoke to the people.”

Peter is still in the process of giving his speech as this occurs, and his words were heard by some who were not at all pleased with what they were hearing. That will be seen in the coming verses. But, for now, the narrative continues with the identity of those who are not pleased, beginning with “the priests.”

The priests are those descending from Aaron who was designated and ordained as the first high priest of Israel. The term “chief priests” is used many times in the gospels, indicating that there was a hierarchy within the priesthood. Luke does not use that term now, and so this may simply be the priests who were on duty at the time, fulfilling their regular duties as scheduled according to their divisions. Along with them came “the captain of the temple.”

Aaron the priest is descended from Levi. Along with him, all of the tribe of Levi – including those who were not of the priestly class – were designated for the service of the tabernacle and later the temple. They were interspersed throughout the land of Israel in Levitical cities to minister to the people. But Levites from the various clans with Levi were designated to serve in rotating courses at the temple as outlined in 1 Chronicles. Over them would be chief men who stayed at the temple. These are noted by Luke at the time when the plot to kill Jesus was being worked out –

“So he went his way and conferred with the chief priests and captains, how he might betray Him to them. 5 And they were glad, and agreed to give him money.” Luke 22:4, 5

Over these captains, there would be one to direct all of them. That is the person now being detailed in Acts. Of this captain of the temple, Vincent’s Word Studies says –

“It was the duty of the Levites to keep guard at the gates of the temple, in order to prevent the unclean from entering. To them the duties of the temple-police were entrusted, under the command of an official known in the New Testament as “the captain of the temple,” but in Jewish writings chiefly as “the man of the temple mount.” Josephus speaks of him as a person of such consequence as to be sent, along with the high-priest, prisoner to Rome.”

Along with these came others who were there at the temple as well. As Luke says, “and the Sadducees.” Of this group, Albert Barnes gives a sufficiently detailed description –

The Sadducees are supposed to have taken their name from Sadok, who flourished about 260 years before the Christian era. He was a pupil of Antigonus Sochaeus, president of the sanhedrin, or great council of the nation. He had taught the duty of serving God disinterestedly, without the hope of reward or the fear of punishment. Sadok, not properly understanding the doctrine of his master, drew the inference that there was no future state of rewards or punishments, and on this belief he founded the sect. The other notions which they held, all to be traced to this leading doctrine, were:

  1. That there is no resurrection, neither angel nor spirit Matthew 22:23; Acts 23:8; and that the soul of man perishes with the body.
  2. They rejected the doctrine of fate or decrees.
  3. They rejected all traditions, and professed to receive only the books of the Old Testament. They were far less numerous than the Pharisees, but their want of numbers was compensated, in some degree, by their wealth and standing in society. Though they did not generally seek office, yet several of them were advanced to the high priesthood.

Of these three classes noted by Luke, it says they “came upon them,” meaning Peter, John, and the beggar who were there before the crowd. The words indicate they didn’t just come to hear, but that they are there to confront the men. The encounter is not one of friendly greeting and acceptance, but rather – as will be seen – one of displeasure and of forceful intent.

Life application: One can go to YouTube, or other video sources, and see people on the streets giving the gospel to others. At times, those who are being recorded may have the attention of the person or people they are witnessing to and then along comes some public official to stop them or even arrest them – quite often when they are perfectly within their rights concerning what they are doing.

The truth is often not acceptable to those who hear it. This is especially so when it comes to religion. As there are about fifty jillion religions out there, it is unpalatable to tell people that you carry the only one that bears the truth. People don’t want to hear that. And yet, anyone who belongs to a religion either thinks what he believes is the truth, or he is an idiot for believing what he knows is untrue.

As such, their standing there – believing in their own religion – should be just as offensive to the officials as that of those presenting the gospel. Therefore, if the evangelists are within their public rights, there should be no harm nor foul. But that is not how things will often go, is it?

Because there is truth, and because that truth can be reasonably verified through study, and because it is at variance with how people perceive themselves before God, the truth can be difficult to swallow. And so, it is easier to rough up, persecute, and even arrest those bearing the truth as a temporary fix to the situation.

As Christians, if we are willing to actually open our mouths and speak, there is always the possibility that people will take offense, and they may have you attacked, arrested, or even killed – depending on the surrounding circumstances. This goes along with the witness for Christ, and we must be willing to accept things as such. How far are you willing to go to get the truth out to others?

Everyone must stand before the Lord someday, and each will see the embodiment of truth in the Person of Jesus Christ. It will be either for salvation or for condemnation. If you do your job properly, you may save a soul from the latter. Our current lives are temporary, but we will all spend eternity somewhere. Let us be willing to share the good news now, even if it means this current life gets more difficult or even cut short for doing so.

Lord God, help us to be bold in our proclamation of the gospel. And give us the strength to never waffle in our conviction that it is the absolute truth of God. We know there is only one way to be reconciled to You. Help us to be strong and defend that truth when it is time to do so. Amen.

 

 

 

 

 

 

Deuteronomy 29:9 (I Have Led You Forty Years in the Wilderness)

Charlie Garrett Deuteronomy (Written)

Deuteronomy 29:1-9
I Have Led You Forty Years in the Wilderness

In Amos 9, and which is referring to Israel, it says –

“‘I will plant them in their land,
And no longer shall they be pulled up
From the land I have given them,’
Says the Lord your God.” Amos 9:15

It is one of those verses that simply cannot be spiritualized, and so I like to remind people of it from time to time. It is speaking of a particular group of people, a particular land that they were given, and of an occurrence that can have only one meaning.

That meaning cannot be, “This was fulfilled when they were returned from Babylon.” This is because the people being addressed were sent into exile from their land again after that.

Nor can the meaning be, “This is fulfilled in Christ’s work during His first advent and the church has now replaced Israel.” Only a fool would attempt to make such a claim. The church is not given a land grant to where Israel is today. In fact, it is given no land grant at all.

Either the words are in error, and thus the Bible is not the word of God, or the words – without any other possible meaning – are that Israel the people will be brought back to Israel the land, and when that occurs, they will never be uprooted from the land again.

Any other analysis does damage to the intent of the words. But this should not surprise us that the Lord would bring them back and do this. The reason why is not because of them at all, but because of Him – His glory, His honor, His covenant-keeping.

The keeping of Israel, even through the destruction of Israel, is seen once again in our passage today. It is because of the righteousness of the Lord, and nothing that they have done, that this has come about.

Text Verse: “But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.” Romans 3:21, 22

What is important to understand concerning Israel is that Isaiah said, even before there was a first exile, that there would be a second one –

“It shall come to pass in that day
That the Lord shall set His hand again the second time
To recover the remnant of His people who are left,
From Assyria and Egypt,
From Pathros and Cush,
From Elam and Shinar,
From Hamath and the islands of the sea. Isaiah 11:11

The return of Israel to the land in our day was clearly spoken of and it is something that will never be needed to occur again. God’s word tells us that this is the case.

The righteousness of God is reflected in the law. That should be taken as an axiom. “This is God’s law, and therefore, it reflects His righteousness.” That isn’t a problem at all. The problem isn’t found in the law. Rather, it is found in our inability to meet the demands of the law. As Moses says to Israel, “Therefore, keep the words of this covenant, and do them.”

If one was actually able to perform as Moses says, what would that mean concerning such a person? Think on that and we’ll find out before we close. Once you realize what the inevitable answer must be, you can see why even thinking it is an utterly crazy notion.

And this is why Paul says, “But now the righteousness of God apart from the law is revealed.” He then explains what that means, saying, “…even the righteousness of God.” What is it that pleases God? It isn’t our attempts at being righteous, but in trusting in His provision of righteousness.

As Paul says, this is revealed in “the Law and the Prophets.” Israel is promised to never be uprooted from their land again. And this is, according to Isaiah, after a second exile.

That will take some doing. In failing to uphold the law, being uprooted from the land is an inevitable consequence. But we are assured in the word that they will be planted, and they will remain. That can only mean one possible thing as well… Jesus.

It’s all 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 Words of the Covenant (verse 1)

These are the words of the covenant

The Hebrew Bibles will have this verse affixed to the end of Chapter 28 as a completing thought for the blessings and the curses. But the word translated as “these” does not necessarily speak of either what precedes or what follows. It simply speaks of something in the surrounding text.

In this case, Moses speaks of the covenant in the coming verses. Therefore, this verse is surely rightly fixed as an opening to Chapter 29, as he says in verse 29:12, “that you may enter into covenant with the Lord your God, and into His oath, which the Lord your God makes with you today.” He again refers to it in verse 29:15.

1 (con’t) which the Lord commanded Moses to make

asher tsivah Yehovah eth Moshe likrot – “which commanded Yehovah Moses to cut.” The word karath signifies to cut off, cut down, etc. A covenant is said to be “cut” because it involved the cutting of flesh and then the parties passing through the pieces of the animal.

As such, it was a witness to the severity of the covenant. One might say, “Just as this animal was cut in order to establish this covenant, so may it happen to me if I violate it.” In the case of this covenant, it is one commanded to be enacted by Moses at the command of the Lord. The other party is next stated…

1 (con’t) with the children of Israel

The Hebrew reads, “sons of Israel,” signifying those who represent the tribes from whom the people issue. Jacob, who is Israel, was the son of promise, and his twelve sons, along with his two adopted sons – meaning the sons of Joseph – comprise the family whom the Lord chose to continue to reveal Himself in the history of redemption. This is next specifically said to be…

1 (con’t) in the land of Moab,

This is now almost forty full years after the reception of the law at Sinai. It is in another country, and it is after an extended period of exile in the wilderness. And yet, the words are being spoken forth as law to which Israel is to be bound to.

The name Moab means, “From Father.” As such, the words anticipate that which comes from God, and which will be carried out by Him in the giving of Christ. For now, one might ask, “Under what authority does the right exist to heap more laws upon the people…”

1 (con’t) besides the covenant which He made with them in Horeb.

milebad ha’berit asher karath itam b’khorev – “from alone the covenant which cut with them in Horeb.” It is of note that this is the last time the name Horeb is used in Deuteronomy. It means “Arid,” “Waste,” or “Desolate,” coming from kharav, meaning to be dry or dried up.

It was first used in Exodus 3:1 when Moses came to the mountain and the Lord spoke to him from the burning bush. The idea that is being conveyed is that the word of the Lord, meaning that which provides life, is coming from the barren place. The Lord is doing something in the world to bring restoration. That process is uniquely tied into this covenant that was made at Horeb.

The words of the Lord, through Moses, which comprise this part of the law, are specifically said to be “apart” or “besides” those given at Horeb (meaning Sinai). What authority is there to add these words? That will be explained in a moment.

As far as the words here, they are similar to those that ended Chapter 26 of Leviticus. That was the chapter that detailed the blessings and the curses that could be expected to come upon Israel as spoken forth by the Lord.

This first verse of Deuteronomy 29 also follows right after the chapter that detailed the blessings and the curses of this book –

“These are the statutes and judgments and laws which the Lord made between Himself and the children of Israel on Mount Sinai by the hand of Moses.” Leviticus 26:46

“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.”

If the covenant was cut at Sinai, how can it be that more laws can be added to the covenant? The word “besides” is not indicating a new covenant, but that the words are added to the covenant besides that which has already been given.

The answer goes back to Exodus. The covenant was first agreed to in Exodus 19:7, 8 –

“So Moses came and called for the elders of the people, and laid before them all these words which the Lord commanded him. 8 Then all the people answered together and said, “All that the Lord has spoken we will do.”

Then, in Exodus 24, the ceremony for the cutting of the covenant was conducted, animals were sacrificed, and the blood was sprinkled. At that time, it said –

“Then he took the Book of the Covenant and read in the hearing of the people. And they said, ‘All that the Lord has said we will do, and be obedient.’” Exodus 24:7

The words they spoke, qol asher dibber Yehovah na’aseh v’nishma, mean, “All that the Lord has said we will do, and we will hear.” The word used there, shema, means to hear, but hearing is often associated with obedience, such as “I want you to hear me,” which means “I want you to do as I say.”

However, one cannot be obedient unless he first hears. In the preceding chapter of Exodus, before this covenant rite was conducted, it said –

“Behold, I send an Angel before you to keep you in the way and to bring you into the place which I have prepared. 21 Beware of Him and obey His voice; do not provoke Him, for He will not pardon your transgressions; for My name is in Him. 22 But if you indeed obey His voice and do all that I speak, then I will be an enemy to your enemies and an adversary to your adversaries.” Exodus 23:20-22

In other words, despite the covenant being cut in Exodus 24, more words of instruction were already said to be coming from the Lord to which the people must be attentive. This is why the people said the words, “…and we will hear.” They committed to doing even before hearing.

The people didn’t say that they would hear and then they would obey. They said that they would do, and then they will hear – meaning both hear and then do what has been heard. The Book of the Covenant which was presented to them, and which led to the cutting of the covenant, was not the entire body of the law. It is what the entire body of the law was based on.

After that, however, Israel violated that same covenant. While Moses was on the mountain receiving the continued law, the people fashioned the golden calf. In this, they violated the covenant, and the Lord had every right to destroy them based on their disobedience.

However, Moses petitioned for them, and the Lord – full of grace and mercy – forgave their sin –

“The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, 7 keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation.” Exodus 34:6, 7

It was at this time, while Moses was again on the mountain, that the Lord agreed to Moses’ petition and said to him –

“Behold, I make a covenant. Before all your people I will do marvels such as have not been done in all the earth, nor in any nation; and all the people among whom you are shall see the work of the Lord. For it is an awesome thing that I will do with you.” Exodus 34:10

The words confirmed that Moses’ request was granted. The Lord said, hinneh anoki koreth berit – “Behold, I cut a covenant.” The Lord was confirming that the covenant would continue.

Israel had broken it and it could have been annulled. As such, they would have been liable to the entire weight of the penalty – meaning death – as pictured in the original shedding of the blood of the animals. But they had found grace.

Moses interceded for the people, and the Lord relented from fulfilling the terrifying terms of the covenant which they had violated. From here on, it is the Lord God that made, or “cut,” the covenant. It is one-sided and therefore if there was any disagreement, Israel would bear the blame. Likewise, if there was harmony between the two, only the Lord would receive the glory.

What occurred in Exodus 34 did not mean that the original covenant was simply reinstated. Nor did it mean that there was a “new covenant.” In the forgiving of the people’s transgressions, the thought “describes rather His future rule as a constant, continuous establishment of a covenant” (Lange).

Therefore, the entire time of His dealing with Israel under the covenant is a transitional phase that only anticipates a New Covenant. This is confirmed many hundreds of years later in the words of Jeremiah –

“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. 34 No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:31-34

The word of the Lord through Jeremiah points back to the covenant that was broken by Israel after being brought out by the Lord. Thus, the law of Moses is a transitional phase of the Lord’s redemptive workings. It only anticipates a New Covenant at some point in the future.

Until that time, the Mosaic Law continued to be added to in Moab, and it was then explained and spoken forth by prophets during the time of its administration, right up until the coming of Christ who would fulfill it, annul it through His blood, and at the same time initiate a New Covenant.

Because of these things, there is no need for sacrifices to confirm the covenant. It is a part of the ongoing covenant that began at Horeb (Sinai). This is confirmed by what was said early in Deuteronomy as well –

“The Lord our God made a covenant with us in Horeb.” Deuteronomy 5:2

It is taken as an axiom there that what Moses says afterwards in Deuteronomy is all a part of this same covenant. But an important point concerning this on-going giving of the law is that it anticipates the call of the Gentiles as well as the restoration of Israel. That will be seen later, in Chapter 32 –

“Rejoice, O Gentiles, with His people;
For He will avenge the blood of His servants,
And render vengeance to His adversaries;
He will provide atonement for His land and His people.”

Paul cites this in Romans 15 to show that even the Mosaic Covenant anticipated the inclusion of the Gentiles in what God is doing in His redemptive plans. Everything is tied up in the coming of Messiah, everything.

Looked at from this perspective, and understanding what He is doing, it is incredible that people believe the church has replaced Israel. What the Lord has done is for them and through them. The Gentiles are graciously grafted into what is promised to Israel. With this understood, the narrative continues…

The covenant is made, and it will stand
Even if you fail to do your part of it
You may be exiled from your land
But I will keep you always; to this, I commit

When you fail to keep and to do
I will still be sure to uphold My part, My friend
My words, like Me, are faithful and true
And I will perform My word, even to the end

**You, O God, are our only hope, it is true
And to You, O God, shall our praises forever ring
We shall hold fast to the One who is faithful and true
And to Him shall our voices forever sing

II. That You May Prosper (verses 2-9)

2 Now Moses called all Israel and said to them:

What Moses will do now is comparable to what Joshua will later do in Joshua 24. It is a way of reminding the people of the past so that they will pay heed into the future. In order to do this, he calls together the entire assembly. In their gathering, he says…

2 (con’t) “You have seen all that the Lord did before your eyes in the land of Egypt,

The words “You have seen” are emphatic. It is as if he says, “You most certainly have seen.” Although it was forty years earlier, the elders were alive at the time and they can speak for all, witnessing to the truth of Moses’ words.

In this, Moses returns the minds of the people back to Egypt once again. He is doing this to make a point concerning the greatness of the Lord. If He has performed magnificently and fearfully in the past, He is fully capable of doing so in the future as well.

The covenant is what binds the two parties together, and the Lord has the right to judge every infraction against it. If the Lord did the great things that Moses now describes in order to establish His covenant with Israel, then how much more should He do great things against those who trample underfoot the covenant!

2 (con’t) to Pharaoh and to all his servants and to all his land— 

The Lord brought plagues against the mighty nation that Israel was in bondage to. Pharaoh ruled over them and yet, the Lord was victorious over him. At the same time, the Lord brought judgment against the servants of Pharaoh while sparing Israel. Likewise, the Lord brought destruction upon the land, and yet He spared the land of Goshen where Israel was.

The judgments were targeted, precise, and severe. Israel, even those before Moses now, saw this with their own eyes…

3 the great trials which your eyes have seen,

The previous verse was in the plural – “Now Moses called all Israel and said to them: “You (pl) have seen all that the Lord did before your (pl) eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land.” This verse now switches to the singular, addressing the nation collectively –

“the great trials which your (sg) eyes have seen, the signs, and those great wonders.” As normally is the case, Cambridge arrogantly denies the words are from a single source, saying that the singular “betrays the composite nature of the passage.”

Anyone adding new verses in, and wanting them to look original, would have consistently used the plural. But when considering this from Moses’ seat as he addresses the people, the change from the plural to the singular is both natural and expected.

Not every person gathered before him was alive during the entire time from the exodus until arriving at Moab. The change to the singular acknowledges that.

As far as the words here, they reflect the sentiment spoken by him in Chapter 4, repeating what he said there to some extent –

“Or did God ever try to go and take for Himself a nation from the midst of another nation, by trials, by signs, by wonders, by war, by a mighty hand and an outstretched arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes?” Deuteronomy 4:34

In this he begins with the word massah, meaning testing or trials. It is derived from nasah, to test, or try. This is probably referring to the trials of the people prior to Moses’ arrival. They were in hard bondage, they were afflicted and tested –

“Then the children of Israel groaned because of the bondage, and they cried out; and their cry came up to God because of the bondage. 24 So God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. 25 And God looked upon the children of Israel, and God acknowledged them.” Exodus 2:23-25

3 (con’t) the signs,

The othoth, or signs, are things given to represent something else. The Lord gave Moses three signs to give to Israel – the rod which turned into a snake, the leprous hand, and the water which turned to blood. He also gave signs to Pharaoh concerning what would come upon them as the Lord accomplished His work. Next…

3 (con’t) and those great wonders.

v’ha’mophtim ha’gedolim ha-hem – “and the wonders, the great, the those.” The mopheth, or wonder, comes from yaphah, or beautiful. It speaks of that which is conspicuous and amazing.

This then refers to the plagues which came upon the land. And yet, it also speaks of the fact that Israel was spared at the same time. While Egypt was destroyed, Israel survived through the plagues – each time, it was a wonder in itself. Despite seeing these…

4 Yet the Lord has not given you a heart to perceive

The words continue in the singular. There are those in the congregation that this doesn’t apply to, like Joshua and Caleb. However, as a whole, Israel is being exactingly described by their leader.

He uses the word yada, meaning “to know.” It is something that is ascertained by seeing. In the Bible, the heart is the seat of reasoning and intellect. But what occurs in the heart must be processed after information has been obtained. Israel has been presented with the sights –

“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.”

Despite the sensory input, there is no perception as to the meaning behind what they have seen. This is then explained by the next words…

4 (con’t) and eyes to see and ears to hear, to this very day.

This is not referring to their literal eyes and ears. He has just told them that their eyes saw. In this, he has moved to metaphor and is equating the eyes and the ears to spiritual sensors. This is repeated by Jeremiah where he uses the word “heart” which is translated as understanding, as well as eyes and ears –

“Hear this now, O foolish people,
Without understanding,
Who have eyes and see not,
And who have ears and hear not:” Jeremiah 5:21

This is a theme that carries on throughout the Old Testament, and it is repeated in the New, both when referring to Israel, such as when Paul cites Isaiah in Acts 28 –

“Go to this people and say:
‘Hearing you will hear, and shall not understand;
And seeing you will see, and not perceive;
27 For the hearts of this people have grown dull.
Their ears are hard of hearing,
And their eyes they have closed,
Lest they should see with their eyes and hear with their ears,
Lest they should understand with their hearts and turn,
So that I should heal them.’” Acts 28:26, 27

It is also a prayer that Paul made, desiring that his disciples would receive these spiritual sensors –

“that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, 18 the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19 and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power 20 which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, 21 far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.” Ephesians 1:17-21

As with Jeremiah just a moment ago, Paul’s words literally state “being enlightened the eyes of your heart.” The spiritual sensors are to work in accord with the intellect, producing discernment concerning the things of God. However, Moses tells Israel that they still had not arrived at this type of wisdom.

Considering the fact that the time of wilderness wandering is a mirror of the exile of Israel over these past two thousand years, it is evident that Moses’ words are being prophetically directed to Israel today.

After all this time, they still do not understand their role in the redemptive scenario, and they still do not understand that they are, even now, being directed by Moses to look and find Christ –

“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

This lack of discernment by Israel is next explained to them beginning in the most basic way…

5 And I have led you forty years in the wilderness.

The word is holek, to walk. More literally, it says, “And I walked you.” To walk signifies the conduct of one’s life. Israel is walking under the law.

In verse 8:2, it said that “the Lord your God led you all the way these forty years in the wilderness.” Now, Moses unites his words with those of the Lord, “And I have walked (meaning led).” Moses, typical of the law itself, represents the direction of the Lord.

Israel disobeyed the law and the Lord punished Israel. And yet, He led them through their time of punishment. Moses, as the lawgiver, conveyed the punishment that resulted, and Moses continued to lead Israel in their punishment. In other words, the law maintained its authority over them in their exile.

Nothing could be clearer than the typology we are seeing. Israel was punished under the law, Israel remains under the law, and Israel is restored based on the promises of the law – leading them to restoration and rest in Canaan, but in type, it anticipates restoration and rest in Christ.

5 (con’t) Your clothes have not worn out on you,

It is a most interesting set of words. Moses is referring to the salmah, or garment. That ultimately comes from semel, or image. The idea is that the garment takes on the image, or shape, of the person it is on. The image of Israel remained through their wanderings.

The words are to be taken literally. The Lord kept their garments from wearing out. This is the literal occurrence. However, it is to be understood typologically as well. The words have been carefully chosen to reveal what would happen to Israel in the future.

One would think that upon exile, Israel would be disbanded and simply take the image of those around them, like all of the other exiled nations of the world. But this did not happen. The garments not wearing out in the wilderness are typologically given to show us the Lord’s supernatural care of preserving Israel in exile.

This is evident because this verse is a close repeat of verse 8:4 with a specific difference –

8:4 – Your (singular) garment not did wear out on you (singular).
29:5 – Not have worn out your (plural) garments on you (plural).

The people are Israel, and Israel is comprised of the people. We are being instructed in the Lord’s care for Israel. Next, more remarkably, the words now go from the plural to the singular – just to make sure this is understood…

5 (con’t) and your sandals have not worn out on your feet.

It is incorrect. It says, “and your (singular) sandal not has worn out on your (singular) foot.” The sandal is a symbol of authority over the place it rests. The sandal of Israel, on the foot of Israel, has not worn out, even in their exile.

They still retain the authority that was promised to them. Despite rejecting Christ, they will someday rule the world with Christ as their Head –

“Now it shall come to pass in the latter days
That the mountain of the Lord’s house
Shall be established on the top of the mountains,
And shall be exalted above the hills;
And all nations shall flow to it.
3 Many people shall come and say,
“Come, and let us go up to the mountain of the Lord,
To the house of the God of Jacob;
He will teach us His ways,
And we shall walk in His paths.”
For out of Zion shall go forth the law,
And the word of the Lord from Jerusalem.
4 He shall judge between the nations,
And rebuke many people;
They shall beat their swords into plowshares,
And their spears into pruning hooks;
Nation shall not lift up sword against nation,
Neither shall they learn war anymore.” Isaiah 2:2-4

For now, Moses is still schooling Israel on their lack of understanding…

6 You have not eaten bread, nor have you drunk wine or similar drink

Moses tells Israel that they have not participated in three different things during their time in the wilderness.

First, lekhem, or bread, is representative of that which sustains life. It can be used synonymously with food in general. Next is yayin, or wine. It represents our reasoning and that which will change our mind. An example of this is found in Jesus’ words of Matthew 9 –

“Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved.” Matthew 9:17

Jesus was speaking of the law and grace. The new wine is the new dispensation of grace to come. The old wine was the dispensation of the law. If one were to introduce the new concept into the old, it would not work because the two were incompatible. Only if one put the new wine in the new wineskin and received the new wine would the mind be changed.

The third item is shekar, or intensely strong drink. That comes from shakar, to be drunk. It is almost always, but not always, used negatively. It is also almost always cited in conjunction with yayin (wine).

Shekar was not to be drunk by the priest while performing his duties, by the Nazirite during his time of separation to the Lord, and Solomon notes that it is not for kings to drink shekar (Proverbs 31:4). As those each imply separation to the Lord, then it can be inferred that shekar is typical of being closely in fellowship with others. This is certainly the case in Deuteronomy 14 –

“And you shall spend that money for whatever your heart desires: for oxen or sheep, for wine or similar drink, for whatever your heart desires; you shall eat there before the Lord your God, and you shall rejoice, you and your household.” Deuteronomy 14:26

However, this fellowship with others should not be at the exclusion of the Lord.

What this verse is saying is that Israel was wholly dependent on the Lord. They lacked the things that would normally keep people alive and united – food, wine, and strong drink. And yet, they remained a people. The Lord provided manna (Christ) and they drank the water from the rock (Christ) and He kept them as a people, even though they did not recognize Him.

Likewise, Israel in exile has lacked the Bread of Life (Christ), and yet they have been kept alive. They have not had a united cultural expression, and yet they have maintained their culture, and they have not had fellowship as a nation, and yet they have been nationally kept in fellowship – meaning they have remained favorable toward one another despite their separation.

Without recognizing the hand of the Lord in keeping them, they were kept by Him. All of this was done in the wilderness, and all of this was done while they were in exile…

6 (con’t) that you may know that I am the Lord your God.

Who is speaking here? l’maan tedeu ki ani Yehovah elohekem – “to end purpose you (all) may know that I Yehovah your (all) God.” Moses is relaying this, but he is speaking the law, and the law is spoken forth by the Lord. The Lord has a purpose for what He is saying, and what He is saying is based upon what He has been doing.

He has done all of these things with an end goal and purpose, which is for them to know what they have consistently failed to learn. It is that Yehovah is the Lord their God, and that Jesus is the incarnate Lord God. If this is not true, then there would be no reason, at all, to keep them as a people. The end purpose is Christ.

With that understood, Moses next turns to events that only just recently transpired…

7 And when you came to this place, Sihon king of Heshbon and Og king of Bashan came out against us to battle, and we conquered them.

“This place” means, east of Canaan. The account of the defeat of Sihon and Og is recorded in Numbers 21:21-35. These two represent the last two foes to be defeated before Israel would receive their inheritance.

Despite coming against Israel, they were both defeated, assuring Israel of their ability to enter into the promise. The Lord brought about the victory through them. Likewise, the two great foes of the end times will come out against Israel, and they will likewise be defeated. What they possessed will be possessed by Israel.

8 We took their land and gave it as an inheritance to the Reubenites, to the Gadites, and to half the tribe of Manasseh.

To be precise, the names are in the singular. “to the Reubenite, and to the Gadite, and to half-tribe the Manassite.” The land that was conquered was given to them as an inheritance.

This is especially recorded in Numbers 32. The account focused on the livestock of the people and their desire to not enter the inheritance because of it. But the main point is that the land was conquered by Israel, and it was possessed by several tribes of Israel.

Moses is reminding them, only a short time after the events took place, that it was the Lord who had brought them to this point, and that it was the Lord who led Israel and who then ultimately won the battles for them. Because of this care for them, and because of His ever-present hand upon them, they are admonished, once again, to think and to act upon that knowledge…

9 Therefore keep the words of this covenant, and do them,

The Hebrew reads, “And you (pl. all) shall keep words the covenant, the this, and you (pl. all) shall do them.” One can keep and not do – “This is our law, but I am not going to do it.” Or one can “not” keep and yet do – “There is no law that says I should do this, but I am doing it because it is right.” Israel is instructed to keep and to do.

This is a heavy burden to bear if you think about it. In order to keep and do, the people must know. Otherwise, this would be impossible to perform.

One might not know the law at all. This is a person with no understanding. One may know the law and fail to do what the law says. That demonstrates understanding, but a lack of wisdom. And one can know the law and also do what the law says. That would demonstrate a person with both understanding and wisdom. This is what Moses is conveying to the people.

The Lord had been with Israel, He had clearly displayed Himself and His capabilities to them all along, and He expected them to acknowledge Him by doing what He had (and continues to) instruct them. If they are willing to comply, there is a benefit…

*9 (fin) that you may prosper in all that you do.

It is direct and bears an emphasis: l’maan taskilu eth ka lasher taasun – “to end purpose you (all) will prosper in all that you all (certainly) do.”

The word translated as “prosper” is sakal. It actually bears two separate meanings that unite as one. It means both to prosper and to be wise. It is used by Isaiah when referring to the Messiah –

“Behold, My Servant shall deal prudently;
He shall be exalted and extolled and be very high.” Isaiah 52:13

This is why some translations say, “Behold My Servant will prosper” (BSB). The Amplified Bible goes an extra step and includes both, to carry the meaning to its fullest intent – “Indeed, My Servant (the Messiah) will act wisely and prosper.”

Moses is certainly thinking on the same lines. In being wise (keeping and doing), the people will prosper. But, as just noted, one cannot do without knowing. There must be an understanding of the law to do the things of the law.

In understanding, there must also be a willingness to perform. And more, there must be a constant willingness to perform. There is not a day where one can take off. Any day without performing (keeping and doing) is a violation of the law.

This is the burden of the law. And it is this very thing that Israel must learn. The law, though good, is an impossible yoke upon the neck of the people. To say, “I have fulfilled the law all of my life, without failing,” is to say, “I am as righteous as God.”

It is a one-for-one correspondence, and it is something the Bible dismisses wholly and entirely. This is why the Bible repeatedly speaks of, and exalts, the righteousness of the Lord. We can do what is righteous, but we can never truly be righteous without it being imputed to us.

Hence, God sent Christ into the world to bring us to that state of perfection that He demands. And without it, there is only an infinite gap between us. Israel has yet to figure this out, and it will continue to be a costly lesson to them. But someday they will learn it. Moses will not enter Canaan because the law has no inheritance with the promise, and the typology must be maintained.

Israel must leave the law behind, trusting in Christ’s fulfillment of it. When they come to that point, they will be in the sweet spot. And the same is true with countless people in the “Christian” world today. They keep bringing themselves back under this impossible weight, looking to merit God’s favor apart from Christ.

Let us be wise and not go down that road. Instead, let us hold fast to the Lord, our Righteousness. Let us hold fast to Jesus.

Closing Verse: “My mouth shall tell of Your righteousness
And Your salvation all the day,
For I do not know their limits.
16 I will go in the strength of the Lord God;
I will make mention of Your righteousness, of Yours only.” Psalm 71:15, 16

Next Week: Deuteronomy 29:10-19 Be sure to follow obediently in the way… (That He May Establish You Today) (85th 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.

I Have Led You Forty Years in the Wilderness

These are the words of the covenant
Which the LORD commanded Moses to make
———-and Moses obeyed
With the children of Israel in the land of Moab
Besides the covenant which with them in Horeb He made

Now Moses called all Israel and said to them:
“You have seen all that the LORD did; wonders so grand
Before your eyes in the land of Egypt
To Pharaoh and to all his servants and to all his land—

The great trials which your eyes have seen
The signs, and those great wonders He did display
Yet the LORD has not given you a heart to perceive
And eyes to see and ears to hear, to this very day

And I have led you
Forty years in the wilderness; now your wandering is complete
Your clothes have not worn out on you
And your sandals have not worn out on your feet

You have not eaten bread
Nor have you drunk wine or similar drink
That you may know
That I am the LORD your God; so that you would stop and think

And when you came to this place
Sihon king of Heshbon and Og king of Bashan
Came out against us to battle
And we conquered them, and from there we pressed on

We took their land and gave it as an inheritance
To the Reubenites, to the Gadites, and to half the tribe
———-of Manasseh too
Therefore keep the words of this covenant
And do them, that you may prosper in all that you do

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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. 4 Yet the Lord has not given you a heart to perceive and eyes to see and ears to hear, to this very day. 5 And I have led you forty years in the wilderness. Your clothes have not worn out on you, and your sandals have not worn out on your feet. 6 You have not eaten bread, nor have you drunk wine or similar drink, that you may know that I am the Lord your God. 7 And when you came to this place, Sihon king of Heshbon and Og king of Bashan came out against us to battle, and we conquered them. 8 We took their land and gave it as an inheritance to the Reubenites, to the Gadites, and to half the tribe of Manasseh. 9 Therefore keep the words of this covenant, and do them, that you may prosper in all that you do.

 

 

 

 

 

 

 

 

 

 

 

 

Acts 3:26

Charlie Garrett Acts (Written)

Sunday, 2 January 2022

To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities.” Acts 3:26

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

Peter just referred to the covenant made with Abraham, which was a covenant of faith – something even Moses and the prophets spoke of in their words. Now, Peter explains what that means in regard to the coming of Christ Jesus, saying, “To you first.”

Peter is speaking to the men of Israel (3:11). This is perfectly in accord with Jesus’ words of Luke 24 –

“Then He said to them, ‘Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, 47 and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem.’” Luke 24:46, 47

The sentiment is repeated by Christ just prior to the ascension in Acts 1, and then it is picked up now by Peter and later by Paul several times in Acts and then in his epistles –

“Then Paul and Barnabas grew bold and said, ‘It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles.’” Acts 13:46

The message was to go first to those who bore the burden of the law, to free them from its bondage. This was even the purpose of Jesus’ earthly ministry, as He said in Matthew 15:24, “I was not sent except to the lost sheep of the house of Israel.”

The house of Israel bore the weight and responsibility of the law. Therefore, the law had to be fulfilled first before a New Covenant could be introduced. Christ came to take the weight of the law upon Himself in order to remove that weight from the people. Jesus said this explicitly in Matthew 11 –

“Come to Me, all you who labor and are heavy laden, and I will give you rest. 29 Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For My yoke is easy and My burden is light.” Matthew 11:28-30

With this being understood, Peter next says, “God, having raised up His Servant Jesus.” This is not speaking of the resurrection. The structure of the Greek indicates clearly that it is referring to the act of bringing Christ into the world in order to accomplish His mission.

It is the same terminology as was used in verse 3:22, which said, “For Moses truly said to the fathers, ‘The Lord your God will raise up for you a Prophet like me from your brethren.’” Jesus was raised up by God within the house of Israel. Peter indicates this, saying that He “sent Him to bless you.”

The verb is a present participle. The words more correctly read, “blessing you.” It is an ongoing action, always present before the people. The blessing of Christ is one that can be appropriated at any point in time because the eternal Christ has been raised up for this very purpose. The contrast between the ongoing action of the law in comparison to the ongoing blessing of Christ is reflected by Paul in 2 Corinthians 3 –

“Therefore, since we have such hope, we use great boldness of speech— 13 unlike Moses, who put a veil over his face so that the children of Israel could not look steadily at the end of what was passing away. 14 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. 17 Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. 18 But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.” 2 Corinthians 3:12-18

This “blessing” is then realized in the action that results from it, which Peter says is “in turning away every one of you from your iniquities.” This was exactly what Zecharias the father of John the Baptist prophesied concerning the coming of Messiah –

“And you, child, will be called the prophet of the Highest;
For you will go before the face of the Lord to prepare His ways,
77 To give knowledge of salvation to His people
By the remission of their sins,
78 Through the tender mercy of our God,
With which the Dayspring from on high has visited us;
79 To give light to those who sit in darkness and the shadow of death,
To guide our feet into the way of peace.” Luke 1:76-79

Sin is what separates man from God. The law only highlights, and even magnifies, the sin in man. As such, Christ came to take man’s sin upon Himself, and to remove the weight and burden of the law from the people so that they would no longer face the imputation of sin. In turning to Christ, man turns away from sin. Reconciliation is realized, and pure shalom – wholeness in all ways – is restored.

Life application: In Revelation 21:3, 4, it says –

“Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. 4 And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”

This is a marvelous promise from the word of God that someday the world in which we live will be behind us. All of the sorrows, pains, trials, divorces, murders… all of it will be gone. A state of perfect wholeness will be realized, and humanity will be blessed with what was originally intended for them.

But this cannot occur unless the sin in man is dealt with first. For those who fail to come to God through Jesus Christ, their sin remains. As such, their condemnation remains. No person can enter into what God has prepared for His people without coming through Jesus Christ. And this is exactly what the first point of the simple gospel of salvation through Jesus proclaims, “Christ died for our sins” (1 Corinthians 15:3).

We have sin, Christ is the cure for the sin we bear, and we must believe that these things are true. Unless we acknowledge this, there can be no salvation. And, incredibly, all God asks us to do in order to receive His salvation is to believe. This is what Abraham did, as indicated in the previous verse of Acts. And this is what the gospel Peter and Paul put forth for humanity calls for – BELIEVE!

Let us accept God’s offer of peace and reconciliation which comes through the giving of His Son for us –

“For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He rose again the third day according to the Scriptures…” 1 Corinthians 15:3, 4

Accept what God has done, and be guaranteed a place in the glorious new heavens and earth that Revelation so beautifully describes! Do it today.

Lord God, we are so very grateful to You for having sent Christ Jesus to take care of the sin in our lives. An infinite void separated us from You, but through Him, that gap is repaired. Thank You for Jesus Christ our Lord. In His name, we pray. Amen.