Deuteronomy (Written)

Deuteronomy 12:1-7
The Place Where the Lord Your God Chooses, Part I

Paul says that the law was given as a tutor to lead people to Christ. Thus, in giving the law to Israel, they were being educated on what is right and what is wrong, but in a way that will eventually lead them to a fuller understanding of what God is like, and of what He expects from His people.

This is done in such a way that we are to find Christ Jesus in the giving of this law, and to then respond by coming to Him. We can discover not only what God is like (because He is the embodiment of the unseen God), but how to properly worship Him.

As this is so, then the form of worship given in the Old Testament, via the Old Covenant, cannot be the full expression of how to worship God. In fact, in coming to Christ, we can find out what was actually lacking in the mode and means of service to the Lord in the law.

This doesn’t mean the law is imperfect, but it is – in fact – incomplete. Because of this, it is not considered “faultless” by the author of Hebrews. This is not because what is given in the law is faulty, but because we are. The incomplete nature of the service of the Lord under the law highlighted this.

Thus, this service of the Lord is only an anticipatory step towards a full, perfect, and final form of worship that will be sufficient to please God for all eternity. Jesus tells us of this in John 4 –

Text Verse: “The woman said to Him, ‘Sir, I perceive that You are a prophet. ²⁰ Our fathers worshiped on this mountain, and you Jews say that in Jerusalem is the place where one ought to worship.’
²¹ Jesus said to her, ‘Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father. ²² You worship what you do not know; we know what we worship, for salvation is of the Jews. ²³ But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. ²⁴ God is Spirit, and those who worship Him must worship in spirit and truth.’” John 4:19-24

The implements of worship under the Old Covenant are explicitly said by Paul, and by the author of Hebrews, to be mere shadows of heavenly things. Those heavenly things are found in Christ alone. Therefore, in coming to Christ we then have everything necessary to be pleasing to God in our mode and means of worship.

This is the beauty and the marvel of Jesus Christ. All of the sufficiency for us to be pleasing to God, and to continue to be pleasing to God – for all eternity – is found in Him. Let us remember this as we continue on through the magnificent body of literature, wisdom, and wonder that we call “The Law of Moses.”

As breathtaking and beautiful as it is, it is only a steppingstone to that which is more marvelous and fully complete, because it is Jesus Christ alone who can perfect us and bring us to completion in Him. This is a wonderful truth that is 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 Mode and the Means (verses 1-4)

“These are the statutes and judgments

elleh ha’khukim v’ha’mishpatim – “These the statutes and the judgments.” Concerning where we are now in Deuteronomy, Albert Barnes correctly notes the following –

“Moses now passes on to apply Deuteronomy 12-26 the leading principles of the Decalogue to the ecclesiastical, civil, and social life of the people. Particulars will be noticed which are unique to the Law as given in Deuteronomy; and even in laws repeated from the earlier books various new circumstances and details are introduced. This is only natural. The Sinaitic legislation was nearly 40 years old and had been given under conditions of time, place, and circumstance different and distant from those now present. Yet the Sinaitic system, far from being set aside or in any way abrogated, is on the contrary throughout presupposed and assumed. Its existence and authority are taken as the starting-point for what is here prescribed, and an accurate acquaintance with it on the part of the people is taken for granted.”

In other words, what was given at Sinai is being supplemented now by Moses’ words in Deuteronomy, but it complements that law. It in no way contradicts it or sets it aside. Further, it is taken as an axiom that what was given at Sinai is perfectly understood by those now receiving Deuteronomy. Therefore, both the Law received from Sinai, and that which is now being added to it for Israel’s instruction is that…

^1 (con’t) which you shall be careful to observe

asher tishmerun laasot – “which you (all) shall be (certainly) careful to observe. This is the fourth and last time in Deuteronomy that this word, shamar, meaning to keep, is accentuated with a paragogic nun – a letter at the end of it to provide further stress.

It may seem nitpicky to talk about things like this, but considering the outcome of not heeding it reveals it is not. This accentuation on the word shamar is found these four times in Deuteronomy, and then only one more time in all of the Old Testament. In 2 Kings 17, the words we are now evaluating are cast back in the face of disobedient Israel, at a time just after the northern tribes were exiled to Assyria. Despite their punishments, those in the land continued to fail to heed Moses –

“To this day they continue practicing the former rituals; they do not fear the Lord, nor do they follow their statutes or their ordinances, or the law and commandment which the Lord had commanded the children of Jacob, whom He named Israel, ³⁵ with whom the Lord had made a covenant and charged them, saying: ‘You shall not fear other gods, nor bow down to them nor serve them nor sacrifice to them; ³⁶ but the Lord, who brought you up from the land of Egypt with great power and an outstretched arm, Him you shall fear, Him you shall worship, and to Him you shall offer sacrifice. ³⁷ And the statutes, the ordinances, the law, and the commandment which He wrote for you, you shall be careful to observe forever; you shall not fear other gods. ³⁸ And the covenant that I have made with you, you shall not forget, nor shall you fear other gods. ³⁹ But the Lord your God you shall fear; and He will deliver you from the hand of all your enemies.’ ⁴⁰ However they did not obey, but they followed their former rituals. ⁴¹ So these nations feared the Lord, yet served their carved images; also their children and their children’s children have continued doing as their fathers did, even to this day.” 2 Kings 17:34-41

Israel was not careful to observe, and the woes that came upon them as a people were a self-inflicted wound. One letter of accentuation, tucked onto the end of this word, reveals much more than one might normally think is of any instructive value at all.

^1 (con’t) in the land which the Lord God of your fathers is giving you to possess,

Moses goes from the plural to the singular in this clause. He is speaking to the nation as a whole: ba’arets asher natan Yehovah elohe abotekha lekha l’rishta – “in the land which giving Yehovah, God your (singular) fathers to you (singular) to possess.

Using the word ha’arets, or “the land,” Moses reminds Israel that Yehovah isn’t just a new god that they have recently conjured up out of their own heads, but that He is the same God that appeared to their fathers, made sure promises to them, and has kept those promises by now bringing Israel into Canaan. It is a land they are given to possess…

^1 (con’t) all the days that you live on the earth.

Now, he is speaking to the people of the nation: kal ha’yamim asher atem khayim al ha’adamah – all the days which you (all) live upon the earth.” The change in the pronoun back to the plural should alert the people that individual obedience is expected and needed for national Israel to succeed.

Here, Moses uses the word ha’adamah, or “the earth.” The Lord God of the fathers is giving Israel the land. Thus, the people of Israel are to observe the words of the Lord as long as they live on the earth. One can see that the land is given to the nation, but possession of the land is conditional. The changes in the pronouns, and in the description of the object, are subtle but important.

Moses will now continue with specific statutes and judgments, explaining just what is necessary for obedience…

² You shall utterly destroy

The words are highly emphatic, both repeating the word abad, or destroy, and again adding another accentuated letter to the end of the word: abed teabedun – “Destroying, you shall (utterly) destroy.”

It is as if Moses is saying, “Take these things, smash them, grind them to powder, and then burn them. Let nothing of them remain.” And the objects of the destruction are…

^2 (con’t) all the places where the nations which you shall dispossess served their gods,

Wherever the people served their gods, there was to be a complete destruction of both the mode and the means of worship. Moses will detail those things as he continues. As he is speaking to the people in the plural (you all), I would personally translate this as “peoples” instead of “nations.”

Moses is comparing the people of Israel to the peoples who inhabit the land. “They do these things; you all are to do this thing.” The modes of worship include…

^2 (con’t) on the high mountains and on the hills

These are singled out because they are the obvious places to get nearer to God who is “up there.” It is understood from Scripture that God is in heaven. It is also understood, using the same word, that the heavens are “above.” The obvious thought then is, “If we go up higher, we can be closer to God.”

This was seen in the building of the Tower of Babel. It is seen throughout the Old Testament where the peoples of Canaan and the people of Israel all went to “the high places” to make sacrifices and offerings. As this is where people went to worship their false gods, those places were to be destroyed.

Jesus later came and gave instruction concerning such places as we saw in our text verse from John 4. Serving God on a mountain, even that mountain on which the temple once stood – and on which a temple will stand again someday – is lacking in comparison to worshipping Him in spirit and in truth.

^2 (con’t) and under every green tree.

v’takhat ka ets raanan – “And under all tree green.” Here is a new word, raanan. It comes from an unused root meaning to be green, and so it is by analogy “new,” or figuratively, “prosperous.” In regard to the symbolism, John Lange may be right when he says –

“It is not truly the vivid fulness of color, but the mysterious rustling of the foliage which comes into view here, as in the high places it is the all-overpowering elements of air and light.” John Lange

One can think of witches casting spells under the heavy oaks, or of the hippies hanging out and burning incense under them. Even Buddha supposedly found his illumination under the Bodhi tree. In such places, people naturally tend to feel closer to the gods or spirits that the mind conjures up. From the modes of worship, Moses next turns to the means…

³ And you shall destroy their altars, break their sacred pillars, and burn their wooden images with fire; you shall cut down the carved images of their gods

These are the ways in which the people served their false gods, building them altars, erecting pillars to them, and carving images of them. Any of these can be seen, even today, as one travels through Asia. There is no sense in the mind, but simply an effort to connect with the divine through the things the hands can fashion.

The words translated as “burn” and “cut down” both contain the same accentuation as in the previous verses. Last week, in verse 11:28, we reviewed a departure from the precept of the 1^st Commandment. Now, of these words so far, can see the formal point of the law, the 2^nd Commandment, being fleshed out in what we are looking at –

“You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; ⁵ you shall not bow down to them nor serve them. For I, the Lord your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, ⁶ but showing mercy to thousands, to those who love Me and keep My commandments.” Exodus 20:4-6

There is a right way to worship and serve the Lord, and there are all other ways – each being wrong. The right way is defined in the word. The wrong ways are presented as well. Israel was given the word, they were given the admonitions and warnings in the word, and they were to pay heed to those things.  

Moses is adamant concerning the necessary actions to be taken by the people. This was to ensure Moses’ next words…

^3 (con’t) and destroy their names from that place.

Here, we see an immediate transition from the 2^nd Commandment to the 3^rd –

“You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain.” Exodus 20:7

In retaining and following after the names of the false gods, the name of Yehovah will – by default – be taken in vain. The word translated as “destroy,” signifies “to perish.” Thus, this can be taken in various ways. It can mean to change in order to eliminate. For example, one can change the name of a person or a place (etc.) from the name of a pagan god to something else.

Gideon is known in the book of Judges as Jerubbaal because of his actions against Baal. Later in 2 Samuel 11:21, Joab calls him Jerubbesheth. In this, it is a literal fulfillment of this precept now being given. This is seen elsewhere as well.

It can also mean to literally destroy the thing that bears the name of something, such as a false god. The names of the gods will remain as long as the images remain. The minds of the people would be polluted with these things, and temptations would set in.

When things didn’t go well for someone, the natural inclination would be to try another god and see if it could help. The Old Testament is filled will examples of this, as is our own society. There are palm readers in most towns, there are readers of Tarot cards, and there are spiritualists from every odd religion one can think of at every turn down a new road.

One must consider that if the law was able to make a person holy, there would be no need to remove all these false gods. In being holy, there would be no need to worry about seeking that which is false. But the very fact that Israel is asked to remove these things demonstrates that the inclination of the heart is, and remains, flawed under the law.

⁴ You shall not worship the Lord your God with such things.

lo taasun ken Yehovah elohekem – “No you shall (certainly) do so Yehovah your God.” Again, Moses provides an accentuation in the word translated as “you shall do.” One can see the firm sternness in his words as he speaks out the command of the Lord.

By including the accentuation in the written commands, it is a call to strict attention and obedience. To fail in regard to this can only mean disaster for the people. And they cannot say that they were unaware of either the precept or the stress provided in the giving of it. This is because the law was meticulously kept and maintained.

Further, this law was to be read to all of the assembled people once every seven years –

“So Moses wrote this law and delivered it to the priests, the sons of Levi, who bore the ark of the covenant of the Lord, and to all the elders of Israel. ¹⁰ And Moses commanded them, saying: “At the end of every seven years, at the appointed time in the year of release, at the Feast of Tabernacles, ¹¹ when all Israel comes to appear before the Lord your God in the place which He chooses, you shall read this law before all Israel in their hearing. ¹² Gather the people together, men and women and little ones, and the stranger who is within your gates, that they may hear and that they may learn to fear the Lord your God and carefully observe all the words of this law, ¹³ and that their children, who have not known it, may hear and learn to fear the Lord your God as long as you live in the land which you cross the Jordan to possess.” Deuteronomy 31:9-13

As the law was being read to the people, even as infrequently as every seven years, they would hear these emphases and accentuations provided by Moses, and they would each understand the weight of them. And more, not only were the people to be made aware of them, but the ruler of the land was to be intimately familiar with them as well. He was accountable according to law –

“Also it shall be, when he sits on the throne of his kingdom, that he shall write for himself a copy of this law in a book, from the one before the priests, the Levites. ¹⁹ And it shall be with him, and he shall read it all the days of his life, that he may learn to fear the Lord his God and be careful to observe all the words of this law and these statutes, ²⁰ that his heart may not be lifted above his brethren, that he may not turn aside from the commandment to the right hand or to the left, and that he may prolong his days in his kingdom, he and his children in the midst of Israel.” Deuteronomy 17:18-20

Safeguards for both common people and the leaders were set in place. But following the commands implied that those responsible for ensuring they were known in the first place were actually transmitting that knowledge to those who needed to know them.

In other words, if Bibles were in short supply, as was the case for most of church history, and as is the case in many parts of the world today, the weight of conveying what is expected of the church is placed upon the few who have a copy of it.

Such a person may fail to convey the word at all. Or he may be either incompetent in the word or purposefully manipulative of the word. If so, the people – although still accountable for their actions – will never know what is correct.

The ideas still apply today, even though there are Bibles in pretty much every house that wants one. This is for a few reasons. One is that people have lives to live and taking time to learn sound theology is a long, difficult, and mentally laborious task. It is one that few people are actually geared for – even of those who are in the ministry of the word.

Secondly, there is a lack of caring by those who do have time to – at least minimally – train themselves in the word. In other words, the electrician or stockbroker actually does have a life beyond his job and other responsibilities. He may not have time to get a degree from a sound seminary, but he does have time to at least read his Bible.

How do we know this? It is because he has time to watch TV every day of his life. He has time to go to the movies – well, before COVID-19 closed all the movie theaters. He has time to play on the internet, watch sports, read a book, go fishing, lay on the beach and get a suntan, or whatever other thing will fill his free time.

These things are certain. If he has time to do any or all of these things throughout the week, he has time to read the Bible. And even if he doesn’t really like to read, he can listen to an audio Bible. These things cannot be denied.

And so, even if not a trained minister of the word, he can at least be learned enough in it to know when something doesn’t sound right, or something smells fishy in the theology that is presented.

The precept of the words of Moses now, “You shall not worship the Lord your God with such things,” actually extends into our modern life. We cannot worship the Lord properly unless we know how to properly worship the Lord. And that cannot occur unless we are made aware of that through the knowledge of His precious and sacred word.

Is worshiping the Lord through the infinite number of images of Roman Catholicism acceptable? Is worshiping Him through modern “prophets” and “seers” acceptable? Is it acceptable for a congregation to sit under the authority of Joyce Myers or Beth Moore? How can we know? To where do we go to find out?

For Israel, under the law, it was first to Moses, and then to those sanctioned by the Lord to continue carrying forward the word to the people. The Lord even gave safeguards concerning those later speakers and writers to determine if they conveyed the truth or not.

We’ll come to some of those safeguards in the next chapter of Deuteronomy. Until then, the word continues through Moses’ instruction and exhortation towards the people…

Are you schooled in the word of God?
If “Yes,” to what extent is it so?
Do you meditate on the word in this world that you trod?
Or, without considering it, is it “Off to the beach” you go? 

What do you do when someone says to you…?
“Send in your tithes and you will be blessed!”
Do you send him your cash? Is this what you do?
Sending it to that guy who is lavishly dressed 

Is that what God wants for you in your walk with Him?
Paying off someone else so that you too will get rich
If that’s what you think, your theology is dark and grim
You have been duped by the deceiver’s pitch

And it’s all because you neglected the word
Instead, you trusted in that nutty thing you heard

II. And You Shall Rejoice (verses 5-7)

⁵ “But you shall seek the place

ki im el ha’maqom – “For if unto the place.” It is a literal way of saying what we would translate with a word such as but, rather, or instead. “You are not to do this. On the other hand, this is what you are to do. You are to go…”

^5 (con’t) where the Lord your God chooses,

asher yivkhar Yehovah elohekem – “which chooses Yehovah your (plural) God.” In other words, this is being set in contrast to verse 2. The peoples in Canaan made up false gods in their minds.

They did this either by seeing nature (say, a high place or under a tree) and then worshiping what their minds decided upon in that location. Or they made up a god for a need, such as a fertility idol, and then they went to the place that fit that need where they could worship their god.

Either way, the people of Israel were forbidden from doing this. They could not go up on a mountain and say, “I am going to worship Yehovah here because I am closer to Him.” Nor could they make an idol, call it Yehovah, and place it in a spot they thought reflected Him and say, “This is how I will worship Yehovah.”

They could not draw closer to Him anywhere they went, because He is Spirit, and thus He is everywhere at all times. And they could not rightly worship Him by making something they thought reflected Him, because He transcends His creation. Nothing can compare to Him.

Therefore, they could only approach Him in the manner He determined and in the place that He chose for them to do so. And, that choice was not to be in all of their tribes, but from…

^5 (con’t) out of all your tribes,

mikal shivtekem – “from all of your tribes.” The word “from” here signifies “out of.” And the word shevet, or tribe, signifies more of a political than a genealogical arrangement. The Lord would choose a single spot that stemmed from one tribe of the political arrangement of Israel…

^5 (con’t) to put His name for His dwelling place;

la’sum eth shemo sham l’shikno – “to set His name there to His residence.” Here is a word found only this once in Scripture, the noun sheken. It signifies a residence, coming from the common verb shakan, meaning to settle down, dwell, or abide. It thus speaks of the place of the tabernacle. Of these words, Charles Ellicott rightly states –

“The very form of the order proves its antiquity. No one who was acquainted with the removal of that “place” from Shiloh to Nob, from Nob to Gibeon, from Gibeon to Jerusalem, could have written with such utter unconsciousness of later history as these words imply.” Charles Ellicott

The obvious question is, “If the Lord is Spirit and thus everywhere, then why can’t the people worship the Lord anywhere. And, if the tabernacle is a part of creation, and nothing in creation can fully express the Lord, then how can the words here help the situation?”

The questions are valid, and the answer is multilayered. First, the Lord is everywhere, and yet He has presented Himself in many locations, as revealed in Scripture, and as testified to by Stephen in Acts 7.

Secondly, the Lord was worshipped in those places – both with and without the tabernacle – and thus He can be worshipped anywhere, except during the dispensation of the Law, and/or as explicitly commanded or authorized by the Lord.

Thirdly, in regard to the tabernacle/temple, although those are fabricated things, they reveal – minutely and exactingly – spiritual truths that point to the nature of God in Christ. That was revealed in the Exodus sermons that dealt with the construction of the tabernacle, and then in the other sermons from Exodus, Leviticus, and Numbers that dealt with the appointed feasts and etc.

This was alluded to earlier when I brought up Paul and the author of Hebrews. Citing them now will help –

“For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law; ⁵ who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, ‘See that you make all things according to the pattern shown you on the mountain.’” Hebrews 8:4, 5

^“So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, ¹⁷ which are a shadow of things to come, but the substance is of Christ.” Colossians 2:16, 17

“For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect.” Hebrews 10:1

Something had to be given for the service and worship of God in Christ during the time of tutoring so that when He came, these things could be understood. This is the mode and the means by which it was to be conducted.

This is certain because of many Old Testament verses. For example, the Lord allowed an offering to be made for him by the parents of Samson, even though it was not at the tabernacle –

“So Manoah took the young goat with the grain offering, and offered it upon the rock to the Lord. And He did a wondrous thing while Manoah and his wife looked on— ²⁰ it happened as the flame went up toward heaven from the altar—the Angel of the Lord ascended in the flame of the altar! When Manoah and his wife saw this, they fell on their faces to the ground.” Judges 13:19, 20 

The Lord was present to accept what the shadow only anticipated. And more, we see a marvelous example of this truth when Solomon went to petition the Lord –

“And Solomon spoke to all Israel, to the captains of thousands and of hundreds, to the judges, and to every leader in all Israel, the heads of the fathers’ houses. ³ Then Solomon, and all the assembly with him, went to the high place that was at Gibeon; for the tabernacle of meeting with God was there, which Moses the servant of the Lord had made in the wilderness. ⁴ But David had brought up the ark of God from Kirjath Jearim to the place David had prepared for it, for he had pitched a tent for it at Jerusalem. ⁵ Now the bronze altar that Bezalel the son of Uri, the son of Hur, had made, he put before the tabernacle of the Lord; Solomon and the assembly sought Him there. ⁶ And Solomon went up there to the bronze altar before the Lord, which was at the tabernacle of meeting, and offered a thousand burnt offerings on it.” 2 Chronicles 1:2-6

Though the ark was at Jerusalem, the tabernacle was still in Gibeon. This included the altar of burnt offering that was still there. The implication is that a sacrifice was necessary to come before God. And so even though the ark was in Jerusalem, in order to come before the Lord, they had to go Gibeon.

The order of service and worship had to be followed because the typology of those things anticipated Christ. But Yehovah (God incarnate – meaning Christ) stood there before the parents of Samson. Thus, their offering was accepted.

What this is teaching us (remember that the law is our tutor), and indeed for the whole world to read and understand, is that no man may come before God without a sacrifice, and that sacrifice must be Christ the Lord. And when Christ the Lord is there before us, our sacrifices are acceptable to God.

He IS the Place where the Lord your God has chosen to place His name. Until He came, He was to be sought by Israel at the earthly shadow of Him, meaning the tabernacle. As Moses says…

^5 (con’t) and there you shall go.

u-bata shama – “And you (singular) shall go there.” The pronoun in this one clause suddenly goes from the plural to the singular which hasn’t been seen since the middle clause of verse 1.

In this, it says, “you (Israel) shall seek, and you shall go.” The question then is, “Is Moses speaking to Israel as a nation, or is he going from ‘you all’ in general to ‘you’ the individual.

He could be looking at the whole, and with waving hands say, “All of you shall seek, and you – Israel – shall go.” Or, he could be waving his arm across the masses and saying, “You all shall seek,” and then, pointing at person after person, he then says, “and you shall go.”

Either way, the change is so sudden and so abrupt that no one would miss the importance of it. Probably what is true is that it signifies both. There is the national salvation of Israel that awaits them coming to Christ as a unified people, but there is also individual salvation of Israel where each must come to Christ apart from any other. Both are true for this uniquely called people.

⁶ There you shall take your burnt offerings,

The olah, or burnt offering, was minutely detailed in the book of Leviticus, every detail of which pointed to Christ the Lord. These were shadows of truths that only anticipated Him.

^6 (con’t) your sacrifices,

The zebakh, or sacrifice, was also carefully laid out, mostly in Leviticus. Again, every detail of which pointed to Christ the Lord. They were, likewise, shadows anticipating the Substance.

^6 (con’t) your tithes,

The maser, or tithes, for Israel were introduced in Leviticus. They were further defined in Numbers, and they will be lastly and more fully explained only in Deuteronomy 14.

Unless you are well-schooled in the Bible, have had a really thorough instructor in the past, or you have attended the Superior Word for some time, the tithes probably do not mean what you think they mean. Stayed tuned. Coming to a Deuteronomy 14 sermon near you.

The number ten in Scripture signifies the perfection of Divine order. The tenth, or tithe represents the whole of what is due from man to God, it is a mark of His claim on the whole. Thus, the tithes anticipate the Messiah who would mark His claim on the whole of His redeemed.

^6 (con’t) the heave offerings of your hand,

The terumah, or heave offering, was evaluated in detail in Leviticus. It anticipates the coming of Messiah and all such offerings are fulfilled in Him.

^6 (con’t) your vowed offerings,

v’nidrekem – “and your vows.” There are vows, and there are offerings that accompany vows. All such things rightfully belonged before the Lord, at the location where He chose to place His name. They all anticipate Christ, and He is the fulfillment of the reception of all such things as recorded elsewhere.

^6 (con’t) your freewill offerings,

The nedevah, or freewill offering, was discussed in detail in Leviticus. Every point and part of that detail anticipated the coming of Christ. The shadows point to the Substance found in Him.

^6 (con’t) and the firstborn of your herds and flocks.

The presentation of these firstborn is discussed in Exodus, Leviticus, and in Numbers. Each presentation made in this practice was a shadowy type of the coming of Christ. Of these offerings, Moses next – maybe surprisingly if you are unaware of it – says…

⁷ And there you shall eat before the Lord your God,

As this was the final verse of sermon typing day, and as it made me hungry, I went and got a plate full of cheese and crackers to finish things up. I won’t eat during sermon typing, but I made an exception because it was, in fact, the last verse. I found myself surrounded by little dogs as I sat down to type.

The force of these words is that they are referring to the contents of the previous verse. In other words, those things – all of them – that are presented to the Lord, at least in part – and unless forbidden due to the nature of the sacrifice – are eaten by the offeror. Keep that in mind as we continue through the next few chapters. In the eating, there was to be an accompanied state of life, attitude, and mind…

^7 (con’t) and you shall rejoice in all to which you have put your hand, you and your households,

The verb samakh, or “rejoice,” has only been seen once so far – in Leviticus 23 – when referring to the Feast of Tabernacles. Being the book of Deuteronomy, one wouldn’t normally expect to find the state of rejoicing being brought up. And yet, this word will be found nine times before the book closes out.

Another new and somewhat rare word comes in the verse as well, mishloakh. It signifies “outstretching.” In other words, what the hand has reached out and grabbed. Thus, here in this verse, it is an undertaking.

With such a Christological passage as we have seen today, and in conjunction with so many offerings that clearly point to Christ Jesus, it is not at all surprising that the word “rejoice” would be planted right here for the first time in the book.

There was the putting forth of one’s hand. That resulted in taking an offering of some type, implying that the offering was available, and also that it served a purpose for the good of the one offering it.

The people went to the place where the Lord had chosen, and there they were to be thankful for what the sacrifice or offering implied. As these things anticipated the coming of Messiah, and as we have the fulness of those types and shadows in Him, then indeed! How much more should we rejoice in an even greater way than Israel did. We have the spiritual fulness of what these earthly things only looked forward to. Those are the things…

*^7 (fin) in which the Lord your God has blessed you.

Once again, and to close us out, Moses goes from the plural back to the singular. He has been speaking to the people, “you all,” but now he speaks to the nation – “which has blessed you (singular, Israel) Yehovah your (singular) God.” It is a national blessing of the people whose God is the Lord.

The rejoicing was to occur because of the blessing. The blessing came because of God’s favor in Christ. For Israel, it was in anticipation of Him. For us, it is looking back on Him and what He has done.

If one can shake his head and marvel at how Israel failed in these things, then how much more should we shake our heads at our own failures in them. The words, “you shall rejoice,” are to be taken as a positive command.

The people were not to be grumpy over what they did not have. They were not to be covetous of those who had something more, better, or different. Instead, they were to be grateful, and they were – actively – to rejoice in that.

As we have the spiritual fulness of what these things anticipated, then how can we be miserable about the countless things that we allow to get us down? There isn’t a thing on this planet that we will take with us to our heavenly dwelling.

There isn’t a single earthly thing that we possess that cannot be taken from us. But we possess what is worth more than the value of the entire world, and it can never be taken from us. In understanding that, how can we allow ourselves to be shaken, anxious, depressed, miserable, or woeful?

Yes, it does happen. But why? It is because we take our eyes of the prize. We lose sight of the heavenly calling, and in our pity party we forget that the Lord of creation stepped out of His glory and humbled Himself among us in order to bring us back to Himself.

Let us do our utmost to fix our eyes on Him – our Lord Jesus Christ. He is the Place where the Lord our God has chosen to put His name for a Dwelling. So, He has done. And for this, let us praise Him. To the glory of God, the Father.

With every sunset
You give me rest.
With every sunrise
You bring new hope.
With every rain
You quench my thirst.
With every rainbow
You paint your love.
With every breath
I know, I live,
by loving wonders
of your grace.
I ask what else, Lord,
do I need,
when I see scars
upon your hands?
Izabela Bednara

Closing Verse: “Let this mind be in you which was also in Christ Jesus, ⁶ who, being in the form of God, did not consider it robbery to be equal with God, ⁷ but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. ⁸ And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. ⁹ Therefore God also has highly exalted Him and given Him the name which is above every name, ¹⁰ that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, ¹¹ and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Philippians 2:5-11

Next Week: Deuteronomy 12:8-19 We don’t want to hear no dismissals or refuses. Instead, you shall go where he tells to you… (The Place Where the Lord Your God Chooses, Part II) (40^th Deuteronomy Sermon)

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

The Place Where the Lord Your God Chooses

“These are the statutes and judgments
Which you shall be careful to observe, as if the highest worth
In the land which the LORD God of your fathers
Is giving you to possess, all the days that you live on the earth

You shall utterly destroy all the places
Where the nations which you shall dispossess served their gods
On the high mountains and on the hills
And under every green tree; if not, you and the Lord
———-shall be at odds

And you shall destroy their altars, break their sacred pillars
And burn their wooden images with fire; they are a disgrace
You shall cut down the carved images of their gods
And destroy their names from that place

You shall not worship the LORD your God with such things
“But you shall seek the place where the LORD your God chooses
———-it shall be so
Out of all your tribes, to put His name
For His dwelling place, and there you shall go

There you shall take your burnt offerings
Your sacrifices, your tithes, the heave offerings of your hand
Your vowed offerings, your freewill offerings
And the firstborn of your herds and flocks, there in the land

And there you shall eat before the LORD your God
And you shall rejoice in all to which you have put your hand
———-so, you shall do
You and your households
In which the LORD your God has blessed you

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 statutes and judgments which you shall be careful to observe in the land which the Lord God of your fathers is giving you to possess, all the days that you live on the earth. ² You shall utterly destroy all the places where the nations which you shall dispossess served their gods, on the high mountains and on the hills and under every green tree. ³ And you shall destroy their altars, break their sacred pillars, and burn their wooden images with fire; you shall cut down the carved images of their gods and destroy their names from that place. ⁴ You shall not worship the Lord your God with such things.

⁵ “But you shall seek the place where the Lord your God chooses, out of all your tribes, to put His name for His dwelling place; and there you shall go. ⁶ There you shall take your burnt offerings, your sacrifices, your tithes, the heave offerings of your hand, your vowed offerings, your freewill offerings, and the firstborn of your herds and flocks. ⁷ And there you shall eat before the Lord your God, and you shall rejoice in all to which you have put your hand, you and your households, in which the Lord your God has blessed you.

 

Deuteronomy 11:22-32
The Blessing and the Curse

The idea of a curse is that of vilification. There are lots of words translated as “curse” in the Old Testament and together they come up to over 150 uses. All in all, the idea of the curse permeates the Old Testament writings.

Curses are mentioned in the New Testament as well, in various ways and with various Greek words. The story of the Bible is one of man falling under a curse, and how God is working to end that state.

It all started in Genesis 3 when the man disobeyed the Lord by following the lies of the serpent instead of obeying the command of God. But it was the command of God that made that possible. There is nothing wrong with God giving the command, and He had every right to do so. But without a law, no law could be broken.

As for the serpent, for what he did, he received the first curse of the Bible, and the ground that man would till would likewise be cursed, the second noted curse.

Working all the way through Scripture, these various words translated as “curse” are seen. But the most incredible one of all is the one Paul speaks of in Galatians 3:13. That will be cited during our sermon today.

It is an amazing thing that God has done in order to remove the idea of any remaining curse. We got ourselves into the mess we are in, and the Lord got us out of it. We know this is true because the book is written, and on the last page of it, we are told the words of our text verse for today…

Text Verse: “And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. ² In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations. ³ And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and His servants shall serve Him. ⁴ They shall see His face, and His name shall be on their foreheads. ⁵ There shall be no night there: They need no lamp nor light of the sun, for the Lord God gives them light. And they shall reign forever and ever.” Revelation 22:1-5

As we progress through our verses today, we will get to a point where Moses speaks of the blessing and the curse. It is only an introductory thought that will be greatly expanded on later. But the idea of these words is given in relation to the law.

As I said, without a law, there can be no infraction. It is by law that sin comes about, and with the coming of sin we see the coming of the curses. We just saw that the Bible ends with the thought of no more curse. But how does the Old Testament end? It ends with the words of Malachi –

“And he will turn
The hearts of the fathers to the children,
And the hearts of the children to their fathers,
Lest I come and strike the earth with a curse.” Malachi 4:6

Malachi was a prophet under the Law of Moses. He was there to call the people to a right standing before the Lord. If that didn’t happen, then the earth would be struck with a curse. If the law brings about a curse, and a curse was promised at the end of the Old Testament, and yet there is no more curse at the end of the New Testament, then what does that tell us?

It tells us that what we need is grace, not the law. This is the continued lesson of the law. The curses that Moses will refer to today, and in the chapters to come, mean that grace is not at the forefront of the time of the law. In fact, the law and grace are mutually exclusive.

Let us remember this. It is a most important lesson that is 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. Just as He Has Said to You (verses 22-25)

²² “For if you carefully keep all these commandments

It is singular, not plural: ki im shamor tishmerun et kal ha’mitsvah – “For if keeping you (certainly) keep all the commandment.” The word here, shamar, meaning to keep, is repeated for emphasis. Further, it is accentuated with a paragogic nun – an additional letter at the end of the word to provide further stress.

Moses is being particularly emphatic that Israel must be extremely attentive and diligent to heed and to act. Further, being in the singular, he is speaking about a codified body that is a unified law. How this is done will be explained in the final clause of the verse.

For now, it is understood that the command is to be carefully shamor, or kept. It is a common word already seen many times. It signifies to watch over, take heed to, and so on. Moses is telling them that as a guard watches over a jail, or a gardener watches over a garden, so the people (it is plural – you all) are to watch over the observance of the commandment…

²² which I command you to do—

It is still plural – “you all.” “Each of you is to carefully watch over the words that I am now commanding you. The words I speak are given as authority to you, and they are binding upon you. And the substance of what I say to you is…”

^{22 (con’t)} to love the Lord your God,

The words complement what has been said several times concerning loving the Lord, in Deuteronomy 6, 7, 10, and now for the third of three times in Chapter 11. He has said it in both the singular (you Israel), and in the plural (you all). Here, it is in the plural. He then says…

^{22 (con’t)} to walk in all His ways,

These words complement what has been said in Deuteronomy 8 and 10. In those two references, Moses was speaking to Israel in the singular, but here he is speaking to them in the plural. In Chapter 8, he said, “in His ways.” In Chapter 10, he said, “in all His ways.”

The reason for these changes is certainly to avoid any hint of manipulation concerning the precept on the part of the people. By speaking to them in the singular and the plural, nobody can say, “As long as the nation is obedient, my faults are excused.” And, no one can say, “As long as I am obedient, I won’t see any trouble in my life.”

Further, nobody can say, “Moses said to walk in His ways, but not necessarily in ‘all’ of His ways.” The wickedness of the human heart is what is being dealt with here. This is obvious from the manifold ways of saying basically the same thing by Moses.

It is, essentially, the lesson that Jesus spoke to the leaders of Israel concerning their attitude towards matters of the law –

“Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone. ²⁴ Blind guides, who strain out a gnat and swallow a camel!” Matthew 23:23, 24

The weightiest matter of the law is first and foremost loving the Lord, followed by loving one’s neighbor. The Pharisees failed, legalists in the church fail, and those who think they can manipulate the relationship between themselves and the Lord by simply straining out gnats prove their attitude is inexcusable. Understanding this, Moses proceeds….

^{22 (con’t)} and to hold fast to Him—

The word is dabaq, to cleave or hold fast to. One should get the sense of not just grabbing and holding on but doing so with the impossibility of letting go. It is used in this way concerning the relationship of Israel to the Lord four times in Deuteronomy.

The use of the word in those four times speaks to both Israel the nation, and to the individual Israelite. The nation cannot blame the individuals, and the individuals cannot blame the nation if the consequences of failure come upon them. But in obedience to the precept…

²³ then the Lord will drive out all these nations from before you,

The clause is still in the plural – you all. But the same thing has been said in the singular to the nation elsewhere – you, Israel. Again, it is important to see what Moses is doing by stating it in both ways.

Because it speaks of the people in the plural, it would be preferable to translate this as “peoples” instead of “nations.” The people of Israel will drive out the peoples of the land.

And more, as elsewhere, the word yarash is used, and it is used in both clauses of this verse. It signifies possession or inheritance. One might say, “And the Lord will disinherit all these peoples from before your faces.”

What they have owned as a possession will be removed from them by the Lord. But, in an act of synergy (two working as one), Moses then also acknowledges it is Israel who will do the task…

^{23 (con’t)} and you will dispossess greater and mightier nations than yourselves.

v’rishtem goyim gedolim va’tsumim mikem – “And you (all) will disinherit peoples greats and mighties from you.” Moses just said the Lord will disinherit the peoples. Now he says that Israel will do so. In this, some translations will say “drive out and dispossess,” “dispossess and possess,” and so on. But the thought is the same.

The idea is that the Lord is the force behind what is accomplished, and Israel does the accomplishing. If the Lord decides to not work with Israel, the objective will not be met – even if Israel strives to accomplish the task.

In other words, the action is synergistic and Israel’s completion of it is wholly dependent on the Lord’s will. As long as Israel works in accord with the will of the Lord, in the service of the Lord, then…

²⁴ Every place on which the sole of your foot treads shall be yours:

kal ha’maqom asher tidrok kaph raglekem bow lakem – “All the place which treads sole your (plural) foot therein yours.” Jewish writers of the past arrogantly said that this is an unconditional statement meaning that anywhere in the world that they walk becomes their possession. The notion is faulty on two levels.

First, it is not unconditional. The entire context of the passage clearly shows that the people must be obedient to the precepts laid before them. Secondly, the area is clearly defined in the following words, limiting them to a specific parcel of land, and no other.

If they fail to be obedient, whatever they possess will not be theirs. In other words, even if Jews live in another area of the world and own the land on which they live, it is still not the land belonging to them, meaning an Israelite land. It is the land of the nations that they simply dwell in.

The land they are given as a people is clearly defined as…

^{24 (con’t)} from the wilderness and Lebanon,

min ha’midbar v’ha’levanon – “From the wilderness, and to the Lebanon.” It is the southern and northern borders. The wilderness refers to the wilderness of Zin, as was defined in Numbers 34:2. That extended to the west along the wadi of Egypt which drains into the Mediterranean Sea. The northern border is the border of Lebanon. And further…

^{24 (con’t)} from the river, the River Euphrates, even to the Western Sea, shall be your territory.

To the east, the land is promised to extend all the way to the Euphrates. To the west, it extends to the Mediterranean Sea, here called ha’yam ha’akharon, or “the sea, the hindermost.” The meaning is that it is behind one who is looking to the east.

The land, as defined in Numbers 34, was only inclusive of Canaan and also the land settled by Reuben, Gad, and the half tribe of Manasseh east of the Jordan. However, that could – and should – be extended even to the Euphrates as was promised to Abraham in Genesis 15 –

“To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates—” Genesis 15:19

It would not be until the time of Solomon that this would be realized, and not long after Solomon’s death, the land would begin to diminish due to disobedience. That is recorded in 1 Kings 4 –

“Judah and Israel were as numerous as the sand by the sea in multitude, eating and drinking and rejoicing. ²¹ So Solomon reigned over all kingdoms from the River to the land of the Philistines, as far as the border of Egypt. They brought tribute and served Solomon all the days of his life.” 1 Kings 4:20, 21

Only during the reign of Solomon is this recorded. What we have in this verse is poignantly and remarkably restated to Joshua –

“Every place that the sole of your foot will tread upon I have given you, as I said to Moses. ⁴ From the wilderness and this Lebanon as far as the great river, the River Euphrates, all the land of the Hittites, and to the Great Sea toward the going down of the sun, shall be your territory.” Joshua 1:3, 4

There, in Joshua, the Lord says, “as I said to Moses.” And yet, that is not recorded anywhere but here where Moses has been speaking in the first person, or referring to the Lord in the third person. One can clearly see the doctrine of divine inspiration in these words.

²⁵ No man shall be able to stand against you;

The Hebrew is more expressive: lo yityatsev ish biphnekem – “no shall stand man in your face” (meaning, “in your presence”). The pronoun remains second person plural, and so it is saying that each person will be victorious over the foe he faces, or if the leader of another group comes against Israel, as the representative of his people, he would not be able to stand against them. The people of Israel would defeat the enemies they faced because…

^{25 (con’t)} the Lord your God will put the dread of you and the fear of you

Moses uses two words, both nouns, to describe how the Lord will affect the people. One is pakhad, signifying a state of alarm. It is something felt, and thus “dread.” The second is almost a synonym of the first, mora. It is a terror or a fear. And this will be…

^{25 (con’t)} upon all the land where you tread,

Again, the Hebrew is more expressive: al pene kal ha’arets asher tidreku bah – “upon face all the land which you tread in.” Moses then says…

^{25 (con’t)} just as He has said to you.

These words were first prophesied in Exodus 15:16, using one of the same words as here. That was in anticipation of Israel’s arrival. It was then explicitly stated in Deuteronomy 2 –

“This day I will begin to put the dread and fear of you upon the nations under the whole heaven, who shall hear the report of you, and shall tremble and be in anguish because of you.” Deuteronomy 2:25

There, instead of mora, the word yirah was seen, another synonymous word. As has been seen before, the changing of words in this manner gives a clear evidence of Mosaic authorship. Anyone else would have carefully copied the first two words if they were claiming that the Lord had said them. Moses, however, felt free to speak in synonyms to convey his intent.

Great things I have promised to you
If you will be faithful to My word
The promises shall stand; what I say is true
If you will faithfully attend to what you have heard

I shall bless you with a blessing in this land
And you shall prosper in accord with My word
None who come against you shall be able to stand
If you will faithfully attend to what you have heard

I shall be with you always and never forsake you
This is My promise, My spoken word
And it shall stand, because what I say is true
If you will faithfully attend to what you have heard

II. Mount Gerizim and Mount Ebal (verses 26-32)

²⁶ “Behold, I set before you today a blessing and a curse:

Moses now sums up his words, calling the people to careful attention with the words raeh anoki noten liphnekem ha’yom berakah u-qelalah – “Look! I set to your faces this day blessing and cursing.” The words shout out for attention and careful heeding of what is said.

With this openly stated and carefully worded, Moses now continues on with the Bible’s clear revelation of the doctrine known as free will. It takes us back to the very first recorded words from the Lord to man –

“Of every tree of the garden you may freely eat; ¹⁷ but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.” Genesis 2:16, 17

In the statement set before Adam were words of blessing or cursing – blessing if he obeyed, cursing if he disobeyed. The choice was his, and the consequences were thus his. If this were not so, sin could not have been imputed. But it was. The same is true with Israel now. The law is given, and the choice of outcome is clearly set before the faces of the people…

²⁷ the blessing, if you obey the commandments

The translation is lacking. It says, asher tishmeru el mitzvoth – “when you (all) hearken unto the commandments.” Using the word “if” makes the entire thought sound conditional in the doing. Rather it is in the receiving after the doing. The Lord will, in fact, give the blessing when the command is hearkened unto (meaning heard and applied).

^{27 (con’t)} of the Lord your God which I command you today;

Again, the synergistic (working together) nature of divine inspiration is seen here. These are the commands of Yehovah Elohim, and yet, it is Moses who is speaking them out as commands to Israel. It is what Peter clearly states to us –

“knowing this first, that no prophecy of Scripture is of any private interpretation, ²¹ for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.” 1 Peter 1:20, 21

²⁸ and the curse, if you do not obey the commandments of the Lord your God,

Here, “if” is correct: im lo tishmeru – “if no you (all) do hearken.” They will receive the blessing when they hearken unto the commandments. And they will receive the cursing if they do not hearken unto them. In other words, the expectation is obedience, even if both the Lord and Moses know that it will not be coming…

^{28 (con’t)} but turn aside from the way which I command you today,

The words, “if you do not hearken,” are now supplemented: “if you do not hearken…but turn aside from the way.” It is this which brings the cursing. There is the way which is right, and there is taking another path which must be punished. That is specifically a violation of the first commandment – “You shall have no other gods before Me.” As Moses says…

^{28 (con’t)} to go after other gods which you have not known.

Of this, Matthew Poole says, “Which you have no acquaintance with, nor experience of their power or wisdom or goodness, as you have had of mine.” That is then supplemented with the words of Cambridge, saying they are gods, “in contradistinction to Jehovah, the revealed God, made known to them by word and deed.”

Israel may have, in fact, known other gods. But it was only as a head knowledge, not something experiential. Yehovah had revealed Himself through His deeds, and He had revealed Himself through His law. Both thoughts were expressed by Moses in Chapter 4 –

“For what great nation is there that has God so near to it, as the Lord our God is to us, for whatever reason we may call upon Him? ⁸ And what great nation is there that has such statutes and righteous judgments as are in all this law which I set before you this day?” Deuteronomy 4:7, 8

Yehovah was near to Israel in action, and He was near to Israel in law. To follow another path would be to reject the fountain of both of these marvelous flows of protection and life. To permanently set this in their minds, Moses next commands…

²⁹ Now it shall be, when the Lord your God has brought you into the land which you go to possess,           

The words of this verse move to the singular (you Israel). It is a marvelous transition, and an assurance that the nation as a whole will be brought into Canaan and the nation shall possess it.

But more, not all of the people who go into Canaan will participate in what will be directed. And some, who are not yet of Israel, will participate in it.

For example, the noted troublemaker of Israel in Joshua 7 will be dead by the time the events to be relayed by Moses will come about. And Rahab the harlot will be brought into Israel, specifically the tribe of Judah, by then. Thus, the transition of this verse to the singular speaks not of all before Moses now, but of the nation, Israel, before him now.

What is said here is a precursor to what Moses will more fully explain in Deuteronomy 27. They are also shown to be fulfilled, exactingly, in Joshua 8. The instruction to Israel is…

^{29 (con’t)} that you shall put the blessing on Mount Gerizim and the curse on Mount Ebal.

The Hebrew reads “give,” not “put.” As will be seen in Chapter 27, the blessings and the curses were written on the altar on Mt. Ebal. However, they were called out (given) by the people of selected tribes from both mountains.

The name Gerizim comes from the word garaz – to cut, cut up, or cut off. Being a plural word, the meaning is something like, “The Cutters Down.” It may refer to those who harvest, due to the fertility of the mountain.

The name Ebal comes from an unused root meaning to be bald. Probably signifying the bald appearance of the mountain. Thus, it means something like Bare or Heap of Barrenness.

Of these two facing mountains, Gerizim is to the south and Ebal is to the north. Or, in reference to the layout of directions in the Bible, Gerizim is to the right, and Ebal is to the left. Thus, it matches the scriptural pattern of the right hand of blessing and the left hand of cursing. For example –

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

In the state of the two mountains, one can see a contrast. The mount of blessing is the fertile mountain. The mountain of curse is the bald mountain. Thus, there is metaphor being conveyed. Obedience to the Lord will bring blessing to the land while disobedience will bring a curse.

It is further interesting that the altar where the law was to be inscribed on whitewashed stones, and as is stated in Deuteronomy 27:4-8, it was to be on Mt. Ebal, the mountain to the left. In other words, it anticipates Paul’s words of Galatians 3 –

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

The very words that will be spoken out by the people in Deuteronomy 27:26 are the same words Paul cites in Galatians 3. The law cannot justify, and only a curse results from the giving of the law.

As far as the location of Gerizim, the more favored mountain, that of blessing, it is not mentioned by name in the New Testament, but it is seen there nonetheless when it is referred to in John 4 –

The woman said to Him, “Sir, I perceive that You are a prophet. ²⁰ Our fathers worshiped on this mountain, and you Jews say that in Jerusalem is the place where one ought to worship.”
²¹ Jesus said to her, “Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father. ²² You worship what you do not know; we know what we worship, for salvation is of the Jews. ²³ But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. ²⁴ God is Spirit, and those who worship Him must worship in spirit and truth.” John 4:19-24

Mount Gerizim is the mountain she is referring to. For the Samaritans, this was their place of worship. For the Jews, Jerusalem was their place of worship. But the Lord corrected her, and any Jews who would pay heed.

Salvation is of the Jews because of the coming of Messiah, but Jerusalem was only a place that anticipated Him. What was there, and what occurred there only pictured His fulfillment of those things. It is in Him, and in any location that those who are in Him may be, that true worship of God – through Him – may be found.

Of these dueling mountains, Moses next says…

³⁰ Are they not on the other side of the Jordan,

The Hebrew doesn’t say “the other side.” It states “in side the Jordan.” It can refer to either side, but it is then explained by the next words…

^{30 (con’t)} toward the setting sun,

akhare derek mebo ha’shemesh – “after way going down the sun.” What this might be saying is that one of the main roads going north and south through Canaan was known as the Way of the West, similar to another such road that would have run in the same manner on the east side.

The mountains were to the west of that way and so it means westward, toward the setting sun. This is a new noun in Scripture, mabo, or an entrance. In this case, it is an entrance in the sense that it is going down, as is stated in Malachi 1:11 where the last use of the word is seen –

“For from the rising of the sun, even to its going down,
My name shall be great among the Gentiles;
In every place incense shall be offered to My name,
And a pure offering;
For My name shall be great among the nations,”
Says the Lord of hosts.” Malachi 1:11

It may be, and this is a note of speculation, that this phrase could be figuratively showing that the law is merely a transitional part of the redemptive plan. The sun rises in the east, and it sets in the west with the greatness of the name of the Lord being proclaimed by the Gentiles throughout the entire extent of that happening.

This appears to be so based on the last use of shemesh, or “sun,” in the Old Testament, which is referring metaphorically to Christ the Lord –

“But to you who fear My name
The Sun of Righteousness shall arise.” Malachi 4:2

As the sun actually never sets, but simply disappears from view, this verse may be an allusion to the fact that Christ is the embodiment of this law that holds both the blessing and the cursing for Israel. The name of the Lord, Jesus, is great among the nations from the rising of the sun to its going down.

^{30 (con’t)} in the land of the Canaanites who dwell in the plain opposite Gilgal, beside the terebinth trees of Moreh?

Here, it says, ha’gilgal, or “the Gilgal,” meaning, “the Wheel.” Thus, it is a known circle of stones that is referred to here. The importance of these words takes us back to Genesis 12. There, the Lord vowed to bless Abraham, and directed him to go to Canaan. After that it said –

“Then Abram took Sarai his wife and Lot his brother’s son, and all their possessions that they had gathered, and the people whom they had acquired in Haran, and they departed to go to the land of Canaan. So they came to the land of Canaan. ⁶ Abram passed through the land to the place of Shechem, as far as the terebinth tree of Moreh. And the Canaanites were then in the land.
⁷ Then the Lord appeared to Abram and said, ‘To your descendants I will give this land.” And there he built an altar to the Lord, who had appeared to him.’” Genesis 12:5-7

The Lord, through Moses, is calling to remembrance the promise made to Abraham. Despite the Canaanites dwelling there, He had promised it to Abraham. That promise was soon to be fulfilled through his descendants now being instructed by Moses.

As the Lord is faithful to remember His promise of the land, so He will then be faithful to remember His other dealings with Abraham, including – righteousness through faith, and not deeds of the law.

Thus, the law that is now being set forth, and which will be recorded on Mt. Ebal, cannot be the realization of the promise, except as it is found being fulfilled in Christ.

³¹ For you will cross over the Jordan

In verse 29, the pronouns were in the singular – for just that one verse. In verse 30, there were no pronouns referring to Israel. Now, through the end of the chapter, the pronouns return to the second person plural, you all.

Here it says: ki atem overim eth ha’yarden – “For you (all) are the crossers over the Jordan.” As has been seen elsewhere, a pun is probably being made. The word overim, or “crossers over,” is identical in spelling to the word ivrim, or “Hebrews.” Moses is telling them that they, the Hebrews, are the crossers over the Jordan.

As the Jordan is a picture and type of Christ, it is those who cross through Him that are the true Hebrews, or “crossers over.” It is they of whom Moses says will cross over…

^{31 (con’t)} and go in to possess the land which the Lord your God is giving you, and you will possess it and dwell in it.

Abraham was noted as the first Hebrew. He was promised the land, as were his descendants after him. But that is only a part of the promise. In Genesis 22, after not withholding his son Isaac, the Lord said to him –

“By Myself I have sworn, says the Lord, because you have done this thing, and have not withheld your son, your only son— ¹⁷ blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies. ¹⁸ In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” Genesis 22:16-18

Paul then says in Galatian 3 –

Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ. ¹⁷ And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. ¹⁸ For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise. Galatians 3:16-18

Israel, a people under the law, are being told they will enter the land promised to their fathers. It is a land where the Lord will dwell among them.

Further, they are told that living in the land is conditional based on obedience to the law. But the promise of blessing cannot be because of the law if Abraham was given the promise long before the time of the law.

Therefore, the promise is not the land of Canaan, but only what the land of Canaan anticipates, a place where man will dwell with the Lord forever. That means that our final words of the passage today are to be instructive…

*^{32 (fin)} And you shall be careful to observe all the statutes and judgments which I set before you today.

The verses today close out a section of Deuteronomy that deals with the relation of the people who were brought out of Egypt towards Yehovah their God. The next section, that goes from 12:1 to 16:17, will deal with the land as the seat of worship of the Lord.

For now, these words tie right back to verse 26. There Moses spoke of obeying the commandments. Now He explains that, saying, “the statutes and the judgments.” If they are to obey the statues and judgments in order to remain in the land, then the land cannot be the sum of the promise.

As Paul noted, the law cannot annul the covenant made by God in Christ to Abraham, thus making the promise of no effect. But if disobeying the law can mean there will be punishment and exile from the land, then the promise cannot merely be the land.

The land is a promise, and it is based on conditions. But it is not the ultimate Promise which comes without conditions. The promise is Christ, and He is promised before and apart from the law. This is what Israel must come to understand. Until they do, they will continue to flounder in a world without any true hope.

Only in coming to Christ can the fulfillment of all of God’s promises be fully realized. The law was given to show them this. And as the law was only given to Israel, it is meant as an instructive tool for them, and for everyone else.

The world doesn’t need more laws. One was enough to condemn all of humanity. What the world needs is the grace of God in Christ Jesus. He is the One who is sufficient to save all of humanity, if they are but willing to come to Him. The adding of the Law of Moses was to teach us this in a poignant way.

Those of Israel who were considered right before the Lord were those who loved the Lord beyond the precepts of the law, not because of the precepts of the law. The law, as noble as it is, is only a reflection of the Lord. But to seek the Lord goes beyond rote observance to the very heart of man desiring intimacy with his Creator – something man can employ toward the Lord apart from the law.

However, that can only come about when the sin of man is dealt with. There may be people who seek after God, but they do so apart from the mediation of Christ. God cannot accept this. Only in the covering of man with the righteousness of Christ can God then accept him. The problem is sin, sin comes by law, and therefore man must be given grace – the grace of God which is found in the giving of Christ for the sin debt.

This is the continued lesson of the law. May we be wise and pay heed. It is through Christ and Christ alone that we stand justified before the Holy God. May today be the day you realize this and call out to Him for cleansing.

Closing Verse: “But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, ⁵ to redeem those who were under the law, that we might receive the adoption as sons.” Galatians 4:4, 5

Next Week: Deuteronomy 12:1-7 It’s not intended for the one who refuses, meaning any-one… (The Place Where the Lord Your God Chooses, Part I) (39^th Deuteronomy Sermon)

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

The Blessing and the Curse

“For if you carefully keep all these commandments
Which I command you to do
To love the LORD your God, to walk in all His ways
And to hold fast to Him; pay heed my word is true

Then the LORD will drive out
All these nations from before you; like cleaning pantry shelves
And you will dispossess nations
Greater and mightier nations than yourselves

Every place on which the sole of your foot treads shall be yours:
From the wilderness and Lebanon in its glory
From the river, the River Euphrates
Even to the Western Sea, shall be your territory

No man shall be able to stand against you
The LORD your God will put the dread of you
And the fear of you upon all the land where you tread
Just as He has said to you, so He shall do

“Behold, I set before you today a blessing and a curse:
The blessing, if you obey
The commandments of the LORD your God
Which I command you today

And the curse, if you do not obey the commandments
Of the LORD your God, but turn aside from the way
Which I command you today
To go after other gods which you have not known
———-if you so go astray

Now it shall be, when the LORD your God
Has brought you into the land which you go to possess
That you shall put the blessing on Mount Gerizim
And the curse on Mount Ebal, so to you I address

Are they not on the other side of the Jordan
Toward the setting sun just as I say
In the land of the Canaanites who dwell in the plain
Opposite Gilgal, beside the terebinth trees of Moreh?

For you will cross over the Jordan and go in to possess the land
Which the LORD your God is giving you
And you will possess it and dwell in it
So you shall do

And you shall be careful to observe, just as I say
All the statutes and judgments which I set before you today

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

²² “For if you carefully keep all these commandments which I command you to do—to love the Lord your God, to walk in all His ways, and to hold fast to Him— ²³ then the Lord will drive out all these nations from before you, and you will dispossess greater and mightier nations than yourselves. ²⁴ Every place on which the sole of your foot treads shall be yours: from the wilderness and Lebanon, from the river, the River Euphrates, even to the Western Sea, shall be your territory. ²⁵ No man shall be able to stand against you; the Lord your God will put the dread of you and the fear of you upon all the land where you tread, just as He has said to you.

²⁶ “Behold, I set before you today a blessing and a curse: ²⁷ the blessing, if you obey the commandments of the Lord your God which I command you today; ²⁸ and the curse, if you do not obey the commandments of the Lord your God, but turn aside from the way which I command you today, to go after other gods which you have not known. ²⁹ Now it shall be, when the Lord your God has brought you into the land which you go to possess, that you shall put the blessing on Mount Gerizim and the curse on Mount Ebal. ³⁰ Are they not on the other side of the Jordan, toward the setting sun, in the land of the Canaanites who dwell in the plain opposite Gilgal, beside the terebinth trees of Moreh? ³¹ For you will cross over the Jordan and go in to possess the land which the Lord your God is giving you, and you will possess it and dwell in it. ³² And you shall be careful to observe all the statutes and judgments which I set before you today.

 

 

 

 

Deuteronomy 11:13-21
Like the Days of the Heavens Above the Earth

In the Bible, being faithful to the Lord is equated with a spouse being faithful to her husband. In this marriage-type relationship, the Lord is willing to put up with a great deal and yet not put away Israel. Under the law, if a man were to divorce his wife and she were to remarry and then get divorced again, the first husband could not later take her back. That is a point of law found later –

“When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some uncleanness in her, and he writes her a certificate of divorce, puts it in her hand, and sends her out of his house, ² when she has departed from his house, and goes and becomes another man’s wife, ³ if the latter husband detests her and writes her a certificate of divorce, puts it in her hand, and sends her out of his house, or if the latter husband dies who took her as his wife, ⁴ then her former husband who divorced her must not take her back to be his wife after she has been defiled; for that is an abomination before the Lord, and you shall not bring sin on the land which the Lord your God is giving you as an inheritance.” Deuteronomy 24:1-4

The defiling of a woman by another man excluded the man from taking her back again as his wife. The contract was violated, and the law had spoken. And yet, in Jeremiah, we read this concerning the Lord’s love towards His people –

Text Verse: “They say, ‘If a man divorces his wife,
And she goes from him
And becomes another man’s,
May he return to her again?’
Would not that land be greatly polluted?
But you have played the harlot with many lovers;
Yet return to Me,” says the Lord. Jeremiah 3:1

This precept came to mind because I use an example of an unfaithful spouse in the sermon today. Despite Israel’s almost complete unfaithfulness to the Lord during their entire history, He has faithfully preserved them, calling them back to Himself – “Return to Me.”

He continues to do so today, and He will continue to do so until the day they are – once and forever – reconciled to Him through Jesus Christ. This is the amazing and glorious Creator we serve. He remains faithful even through the unfaithfulness of His people.

It is a foundational truth that is found in the Word of God, 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. Take Heed to Yourselves (verses 13-17)

In the previous passage, in verse 11:1, Moses began with, “Therefore you shall love the Lord your God, and keep His charge, His statutes, His judgments, and His commandments always.” After this, Moses explained the great acts of judgment that came upon both Egypt and Israel, showing that the Lord is fully capable of such things.

He then repeated the thought of commandment-keeping in verse 11:8, saying, “Therefore you shall keep every commandment which I command you today.” Moses then gave the reason for that, finishing up the passage with –

“…that you may be strong, and go in and possess the land which you cross over to possess, ⁹ and that you may prolong your days in the land which the Lord swore to give your fathers, to them and their descendants, ‘a land flowing with milk and honey.’ ¹⁰ For the land which you go to possess is not like the land of Egypt from which you have come, where you sowed your seed and watered it by foot, as a vegetable garden; ¹¹ but the land which you cross over to possess is a land of hills and valleys, which drinks water from the rain of heaven, ¹² a land for which the Lord your God cares; the eyes of the Lord your God are always on it, from the beginning of the year to the very end of the year.” Deuteronomy 11:8-12

The keeping of the commandments is paramount to Moses in order for them to possess this good land that he has described to them. Now Moses will, again, bring in the thought of commandment-keeping. This time, however, it isn’t simply for the sake of possessing the land, but of having abundance within the land.

His words are methodical and direct – “Here is how things work, and the outcome is conditioned upon how you respond to the commands you are given.” With that thought in mind, the passage today begins with…

¹³ ‘And it shall be that if you earnestly obey My commandments

v’hayah im shamoa tishmeu el mitsvotai – “And it will be if hearing you shall hear unto My commandments.” An important change has taken place in these words. It says mitsvotai, or “My commandments.” It is the Lord who is speaking through Moses.

One could argue that it is simply Moses speaking about his words to the people as commandments. And, indeed, that is how some translations state it – “my (lowercase m) commandments.” The NKJV, however, rightly says (with a capital M) “My commandments.”

What has happened, is that Moses’ words of the previous verses have now passed into the words of the Lord here. This will become perfectly evident in the next verse. The change is so marked and abrupt that Cambridge says, “It is evidently inserted by an editor.”

How stupid. A later editor would do exactly the opposite and conform the words to the surrounding text, not alter them to make the passage more confusing and/or seemingly more corrupt. But Moses has already done this before. The change is not without precedent, as was seen in verse 7:4.

For now, as is understood from previous sermons, the word “hear” means more than to simply hear, but to hear and then to act upon what is heard. Thus, “earnestly obey” is a good paraphrase.

In the last verse, the pronouns were in the singular. In this verse, they are in the plural – “And it will be if hearing, you (all) hear.” This address to the many will continue throughout the verse.

^{13 (con’t)} which I command you today,

Each and every person (you all) is being told that obedience is required across the board. Saying, “which I command you today,” indicates that what the Lord, through Moses, speaks out, during the entire time of the giving of this book, is included in “today.”

He isn’t speaking out individual sections that are separate from one another. Rather, his words continue on in a single body of law that comprises each and every section into one unit. Every time that it says, “which I command you today,” a single law is being added to. This will continue until the book of Deuteronomy is finished.

At times, even quite often, the words are repeated from what has been said elsewhere. Such an instance is found in the next words…

^{13 (con’t)} to love the Lord your God and serve Him with all your heart and with all your soul,

This is similar to what he just said in the previous chapter –

“And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all His ways and to love Him, to serve the Lord your God with all your heart and with all your soul.” Deuteronomy 10:12

However, though similar, it is also significantly different. There, Moses spoke to Israel collectively. Here, the Lord speaks to all the people individually–

10:12 – to serve the Lord your (singular) God with all your (singular) heart and with all your (singular) soul.

11:13 – to love the LORD your (plural) God and serve Him with all your (plural) heart and with all your (plural) soul.

Why is it being done this way? It is because, as Jeremiah says –

“The heart is deceitful above all things,
And desperately wicked;
Who can know it?” Jeremiah 17:9

Think of the commands. “You (Israel) are to do my commands.” Someone could say, “I don’t need to. The nation does.” But that thought is now excluded by changing it and saying, “You (all) are to do My commands.” “Dangit. I have to do all this stuff too!”

Moses is writing under inspiration. The Lord, understanding the nature of man, is being specific to exclude the wickedness of the human heart – both of Israel’s collectively and of each person’s individually. “You, Israel as a nation, are to love the Lord your God and serve Him with all your heart and with all your soul. And each of you within Israel, My people, are to do likewise.”

To avoid unnecessary repetition, but to understand the fuller meaning of the words of this verse, you can go back to the comments on verse 10:12 and read them. There, the thought of loving the Lord God, and of serving Him with all of one’s heart and all of one’s soul is analyzed in detail.

For now, the word tells the people what good result will come from their obedient love and their service of the Lord God, saying…

¹⁴ then I will give you the rain for your land in its season,

v’natati metar artsekem b’ito – “And I will give rain in its season.” How do we know Moses wasn’t the one to say, “My commandments” in the previous verse? It is because it says, “And I will give rain” in this verse. Moses can’t give rain. Only the Lord can.

The NASB, however, incorrectly translates these words as, “that He will give the rain.” What is normally a careful and precise translation either deferred to a text other than the Hebrew, or they simply made an error in their translation.

It is to be noted that what He promises here in Deuteronomy for obedience, is likewise discussed with the people in their disobedience. In Amos 4, it says –

“‘I also withheld rain from you,
When there were still three months to the harvest.
I made it rain on one city,
I withheld rain from another city.
One part was rained upon,
And where it did not rain the part withered.
⁸ So two or three cities wandered to another city to drink water,
But they were not satisfied;
Yet you have not returned to Me,’
Says the Lord.” Amos 4:7, 8

There, like in this verse in Deuteronomy, the pronoun is plural – “your (plural) land” (Deuteronomy) and “you (plural) have not returned to me (Amos). The Lord was teaching them a lesson with the rains, and Israel was failing to heed the lesson He provided.

As you can see, though the words are transmitted through Moses, it is the Lord who is speaking them out. In obedience to the doing, the Lord promises He will do likewise, giving the people of Israel rain for your (plural) land. With that understood, He says…

^{14 (con’t)} the early rain and the latter rain,

There are no articles before the nouns. It says: yoreh u-malqosh – “sprinkling and gathering,” but signifying the early and latter rains. They are also known as the autumn and spring rains, or other such variations. Both words are introduced into Scripture at this time.

The first, yoreh, or “early rain,” comes from yarah – to throw or shoot, as in an arrow. Yoreh is an active participle, and thus it gives the idea of lots of arrows, and hence “sprinkling.” The second is malqosh. It comes from leqesh which is the after-crop, meaning latter growth. That is from the verb laqash, signifying “to gather.” Thus, it is “gathering.” Of these rains, Adam Clarke states –

“By the first or former rain we are to understand that which fell in Judea about November, when they sowed their seed, and this served to moisten and prepare the ground for the vegetation of the seed. The latter rain fell about April, when the corn was well grown up, and served to fill the ears, and render them plump and perfect. Rain rarely fell in Judea at any other seasons than these. If the former rain were withheld, or not sent in due season, there could be no vegetation: if the latter rain were withheld, or not sent in its due season, there could be no full corn in the ear, and consequently no harvest. Of what consequence then was it that they should have their rain in due season! God, by promising this provided they were obedient, and threatening to withhold it should they be disobedient, shows that it is not a general providence that directs these things, but that the very rain of heaven falls by particular direction, and the showers are often regulated by an especial providence.” Adam Clarke

The point of these words now is that it takes us back to verse 10 where Israel is contrasted to Egypt. There are no such rains in Egypt. However, in Canaan, and through the obedience of the people, there would be both the early and the latter rains. These were to be provided so…

^{14 (con’t)} that you may gather in your grain, your new wine, and your oil.

And wahlah, in the middle of the verse, the words suddenly change back to the second person singular: v’asaphta deganekha v’tiroshekha v’yitsharekha – “and you may gather in your grain, and your new wine, and your oil. All four pronouns are in the singular. He is speaking to Israel collectively.

The nation’s prosperity is dependent on the land of all of the people. The produce that comes from the ground is a national asset and treasure that is dependent upon both national and individual observance of the commands. The words are marvelously structured to teach Israel the important lesson of who they are as people, and of who they are as a people. With that understood…

¹⁵ And I will send grass in your fields for your livestock, that you may eat and be filled.’

So much for vegetarians. The Lord promises grass in the fields for the livestock – a result of the rains. In turn, the people will have livestock to eat. The words speak of abundance and delight.

Also, the singular continues in this verse. In national and individual obedience, the Lord will graciously provide for Israel. One must remember that if individuals in the nation are disobedient, it is the nation’s responsibility to weed them out.

The nation cannot say, “We have been obedient, and yet you have not sent us rains,” when they allow disobedience within the nation. This is clearly and explicitly seen in Amos 4, which was cited a moment ago when speaking of the people in the plural.

Likewise, the opposite of the promised blessing in this verse in Deuteronomy is seen in Amos 4:6, where it is again in the plural –

“‘Also I gave you cleanness of teeth in all your cities,
And lack of bread in all your places;
Yet you have not returned to Me,’
Says the Lord.” Amos 4:6

For obedience, the Lord promises that they may eat and be filled, implying dirty teeth. However, for disobedience, the Lord provided cleanness of teeth, meaning hunger. In Amos 4, the Lord speaks to the people in the plural, again and again, but then in verse 12, He says to them in the second person singular –

“Therefore thus will I do to you, O Israel;
Because I will do this to you,
Prepare to meet your God, O Israel!” Amos 4:12

This caution in Amos was not without advanced warning. Both from the prophets and through Moses. As it next says…

¹⁶ Take heed to yourselves,

The words now return to Moses as the speaker. He implores the people individually as well, returning back to the second person plural. The changes are intricate, purposeful, and marvelously woven together for the reader to consider. These changes call for us to slowly and methodically ponder each verse, and – indeed – each clause. Here, the warning is given: hishameru lakem – “You (all) take heed to yourselves.” And this is to avoid a snare…

^{16 (con’t)} lest your heart be deceived,

pen yiphteh l’vavekem – “Lest is opened your (plural) heart.” The word is pathah. It was seen in Genesis and Exodus, and it will only be used here in Deuteronomy. It means to be spacious, wide, or open. In other words, if you foolishly open your heart, you will be seduced by it. Job uses the word when speaking of someone simple in his head –

“For wrath kills a foolish man,
And envy slays a simple one.” Job 5:2

One can think of a married woman slowly getting close to another man. The heart opens and trouble follows closely behind. It is allured away, enticed, and the moral grounding is lost. Verse 13 said they were to love the Lord God with all of the heart. However, the heart has been seduced to open to another. The natural reaction that will inevitably follow is…

^{16 (con’t)} and you turn aside and serve other gods

Again, it is plural – “and you (all) turn aside, and you (all) serve them, and you (all) worship them.” In failing to love the Lord God with all of the heart, the heart has space for another. The heart is opened, and the soul turns aside. In this, the enticement has led to serving other gods.

But verse 13 also said to not only love, but to serve the Lord God with all the heart and soul. Thus, the entire connection to God – heart and soul in both love and service – is corrupted. If room is allowed for another, another will fill the room, resulting in…

^{16 (con’t)} and worship them,

The word is shakhah. It means to bow down. It was used in the giving of the Ten Commandments – “you shall not bow down to them nor serve them.”

Again, one can follow the progression of this by looking to the woman who opened her heart to another man. She first failed to take heed. She then opened her heart. She then turned aside from her husband and to another. She then served him with gifts and presents. She then did obeisance to him by divorcing her husband and marrying him.

The Lord made a contract with Israel, and they are being told of the consequences of allowing in another – thus violating that contract. In doing so, Moses warns…

¹⁷ lest the Lord’s anger be aroused against you,

v’kharah aph Yehovah bakem – “And burns nose Yehovah in you.” It is the usual graphic way of describing anger. It is as if fire shoots from the Lord’s nostrils as He fumes at the adulterous actions of the people. From here, until verse 21, the words form a chiasm –

With this now seen, we can go on to review what the result of His anger will be…

^{17 (con’t)} and He shut up the heavens so that there be no rain,

Here, the word atsar, meaning to shut up, or close, is used. It is used of a woman when she is barren. Hence, her womb is closed. Some then equate the heavens to a womb, but this is not a great analogy. It is more rightly equated to either a woman’s breast or even a bottle. The rains are restrained from pouring out…

^{17 (con’t)} and the land yield no produce,

v’ha’adamah lo titen eth yebulah – “and the ground no gives her increase.” Saying “land” is incorrect. In the next clause, a completely different word is used to describe the land. Here, it should read “ground,” or “earth.”

Without rain, the soil dries up, the seed will not germinate, and even if it does, it will quickly die without more moisture. Following that, it notes…

^{17 (con’t)} and you perish quickly from the good land which the Lord is giving you.

Moses returns to the thought of verses 11 and 12 –

“…but the land which you cross over to possess is a land of hills and valleys, which drinks water from the rain of heaven, ¹² a land for which the Lord your God cares; the eyes of the Lord your God are always on it, from the beginning of the year to the very end of the year.” Deuteronomy 11:11, 12

The land is a good land, but the land is one that Yehovah keeps His eyes on. And more, it is the land that He has given to Israel. What the Lord gives by covenant, the Lord can and will control because of that same covenant. In opening up their hearts to other gods, the natural consequence of their actions is His withholding the rains, leading to famine, and resulting in perishing.

Both the blessing of rain, and the withholding of it are at the direction of the Lord. Though it is stated here, Amos (and elsewhere) shows that it is so.

Blessing upon blessing I shall pour upon you
If you will love Me and serve Me with all of your heart
And with all of your soul; this too
In this, our relationship can start 

And if you continue to love and serve Me
I will prosper you for all of your days
You will live in a land that produces abundantly
You shall reap and your animals shall graze 

This for all the days of the heavens will be true
I will prosper you and bless you day unto day
Eternal blessings will come upon you
If you will love Me and serve Me in that way

II. A Multiplication of Days (verses 18-21)

The coming words are quite similar to those of Deuteronomy 6. Putting them side by side, however, there are some differences –

“And these words which I command you today shall be in your heart. ⁷ You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. ⁸ You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. ⁹ You shall write them on the doorposts of your house and on your gates.” Deuteronomy 6:6-9

“Therefore you shall lay up these words of mine in your heart and in your soul, and bind them as a sign on your hand, and they shall be as frontlets between your eyes. ¹⁹ You shall teach them to your children, speaking of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. ²⁰ And you shall write them on the doorposts of your house and on your gates.” Deuteronomy 11:18-20

One of the main differences is the order in which the things are given. Also, instead of speaking in the second person singular as in Chapter 6, it is now mostly in the second person plural. If someone were simply inserting words into the book, there would be several things that would have been done differently.

First, they wouldn’t have bothered, because the substance of what is said is already there. Secondly, if they were to bother, they would have kept the order the same. And thirdly, if they were to bother, they would have kept the person singular as in Deuteronomy 6.

In other words, what we have here is original, it is from Moses, and he is conveying these words now to ensure that both the collective group, and each individual person, knows that these things apply equally to them.

¹⁸ “Therefore you shall lay up these words of mine in your heart and in your soul,

All of verse 18 is in the second person plural – you all. Also, the word is al, upon – “Each and every one of you are instructed to do these things, beginning with storing up his words upon your heart and upon your soul.”

If the heart has words of law laid upon it, the people will not have room to allow in other influences. If the words are laid upon the soul, there will be no time for actions that direct the body in the wrong direction. The whole person will be directed to what is right and proper in the conduct of their lives. It is what Paul refers to in 2 Corinthians 10:5, when he says to believers, “bringing every thought into captivity to the obedience of Christ.”

One’s mind and actions will be focused on that which he allows in. If one is thinking about Christ, he will shut out that which is not Christian. But it is an active and ongoing process. The words of Ruth 2:4 give a wonderful example of this –

“Now behold, Boaz came from Bethlehem, and said to the reapers, ‘The Lord be with you!’
And they answered him, ‘The Lord bless you!’” Ruth 2:4

Including the Lord in each action, interaction, conversation, mental thought, and so on… This is what laying up the words upon one’s heart and upon the soul includes. This is what loving the Lord with all of one’s heart and soul involves. And as reminders for when the mind is overloaded, and the soul is afflicted or oppressed…

^{18 (con’t)} and bind them as a sign on your hand, and they shall be as frontlets between your eyes.

The words here are similar to verse 6:8 –

“You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes.” Deuteronomy 6:8

The main difference is that it was in the second person singular there, but here it is in the second person plural. The meaning, however, is the same.

First, it says, u-qeshartem otam l’oth al yedkhem – “And you (all) shall bind them to sign on your hand.” As a review, an oth, or sign, is something that represents something else. The hand is what accomplishes tasks.

Therefore, the people are to remember the words Moses is speaking out in everything they accomplish – be it cleaning a bathroom, washing the dishes, or buying a house. It is to be done with the Lord in mind.

It next says, v’hayu l’totaphoth ben enekhem – “and they shall be to frontlets between your eyes.” This is the last of three times that the “frontlets,” or totaphoth, are used in the Bible. It is derived from an unused root signifying to go around or bind.

The words here are not to be taken literally, but as a metaphor. The place between the eyes is the forehead, the place of conscience and identification. Therefore, this symbolizes that a person is to set his mind on the law of the Lord. In the New Testament, it is reflective of what Paul says to the Colossians –

“If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. ² Set your mind on things above, not on things on the earth.” Colossians 3:1, 2

Moses’ words now indicate the state of each person before the Lord. They are to accomplish every task with the Lord in mind and consider Him in all that is done. And they are to mentally acknowledge the Lord by thinking on His law and of His handiwork in everything they do.

In saying this to the people, Moses admonishes them to think on the Lord, live for the Lord, and conduct their affairs to the Lord at all times. Further…

¹⁹ You shall teach them to your children,

The words of this verse form the center of the chiasm that we looked at earlier. Here, Moses begins the verse in the second person plural – “You (all) shall teach them to your children.” This then substantiates what I mentioned in the very complicated verse, 11:2, last week. Most translations there say something like, “Know today that I do not speak with your children.” That is shown to be incorrect. Moses is speaking to the children through the parents. His instruction does not ignore them at all. As he says…

^{19 (con’t)} speaking of them

l’dabber bam – “to speak them.” The words bring to mind the words of Paul where he implores fathers to bring up their children in the training and admonition of the Lord.” One cannot train what is not laid down. But once it is laid down, then it can be conveyed. And this is to be…

^{19 (con’t)} when you sit in your house, when you walk by the way, when you lie down, and when you rise up.

Two important points come forth concerning these words. First, instead of “when,” the Hebrew repeatedly reads, “in” –

“in thy sitting in thy house, and in thy going in the way, and in thy lying down, and in thy rising up.” YLT

Secondly, if you know your thee’s, thy’s, and thou’s, you noticed that Moses has – in the middle of this verse – returned to the second person singular throughout this entire clause.

However, this wouldn’t be him speaking to Israel collectively as he usually does, but rather, he is surely speaking to each individual personally – You (all) shall teach your children, and you (personally) are to do it at these times.

Also, the words of this section are identical, letter for letter, to Deuteronomy 6:8. It is as if it was a phrase Moses had memorized and probably repeated many times before stating it here. When someone came forward and said, “Moses, my kid is being difficult. What can I do?” His answer would be, “Tell him of the Lord in your sitting in your tent, and in your going in the way, and in your lying down, and in your rising up. This is what you are to do.”

The only difference now is that the words are amended for their time in Canaan. That includes…

²⁰ And you shall write them on the doorposts of your house and on your gates,

With the exception of a single letter added into the word “doorposts” in this verse, the words are identical to the words of Deuteronomy 6:9. The letter doesn’t change the pronunciation at all, but it is simply a variant way of spelling the word mezuzoth, or “doorposts.”

It is another clue to the authenticity of Mosaic authorship. Anyone else would have copied it verbatim. But just as, at times, I will spell the word worshipped with two letters, and at times I will do so with one, so Moses added in a second vav to the word.

As I noted in Chapter 6, the idea here is to be taken metaphorically, even if it was literally accomplished by whoever decided to do so.

The two words of focus are mezuzah and shaar – doorpost and gate. The word mezuzah, or doorpost, comes from the same source as the word ziz, or “moving things.” That word is used to describe beasts moving in the field, or the bosom of a woman. And so, it means that which is conspicuous.

Hence, the mezuzah, is that which is conspicuous and prominent in the life of a person. The shaar, or gate, comes from shaar meaning to calculate or reckon. As we saw in Chapter 6, that is used only once, in Proverbs 23:7 –

“For as he thinks in his heart, so is he.
‘Eat and drink!’ he says to you,
But his heart is not with you.” Proverbs 23:7

The gate is for protection of those within. A gatekeeper is one who actively decides who to let in and who to keep out. He makes a reckoning and acts upon that. Understanding these roots, the symbolism of the two words is then made obvious.

The law of the Lord is to be so ingrained in a person that it is in the prominent place of a person’s life. Every major decision is to be made based on an understanding of the law of the Lord. Further, it is to be so inscribed in a person that it is what is then the basis for making life’s decisions. In this, it will be a guard for the wellbeing of the individual.

One is to evaluate the circumstances set before him, consider what is to be done in relation to the law of the Lord which he is intimately familiar with, and then act upon those things accordingly.

As you can see, Deuteronomy is considered a repetition of the law, a second reading. But even within Deuteronomy, there are repetitions. This is as much of a learning tool as anything else. In repeating an idea, people tend to remember what they have heard. In repeating an idea, people tend to remember what they have heard. Hence, Moses repeating these key thoughts is a tool for Israel to learn and remember by. This is so…

²¹ that your days and the days of your children may be multiplied in the land

To close out the verses today, Moses returns to the second person plural. He is speaking to each person and to every person. In faithfully being obedient to the law, there is the promise of the multiplication of the days of Israel upon ha’adamah, or “the ground.”

This then is set in contrast to verse 17, where it said that in the Lord’s anger there would be no rain upon ha’adamah, or the ground, in order to bring forth produce. In that, they would perish from ha’eretz ha’tovah, or the land the good, that Yehovah was giving them.

It is this ground Moses reminds them…

^{21 (con’t)} of which the Lord swore to your fathers to give them,

In verse 17, it said, “the good land which the LORD is giving you.” Here, Moses says it is the land the Lord swore to give to the fathers (them). It is an interesting statement that brings into mind the thought of genealogical inheritance, and what that exactly means.

It is a precept found in Hebrews 7. There, and speaking of Abraham who gave tithes to Melchizedek, the author shows that Levi, who was not yet born, technically pays tithes through his great grandfather, Abraham –

“Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. ⁹ Even Levi, who receives tithes, paid tithes through Abraham, so to speak, ¹⁰ for he was still in the loins of his father when Melchizedek met him.”  Hebrews 7:8-10

Abraham, Isaac, and Jacob, though dead, received the land inheritance through their offspring. At the same time, the offspring receive the land inheritance through their fathers. Stepping back and looking at it in relation to Christ, we see that the same truth applies.

Abraham receives the promise by faith in the coming Messiah, his Offspring, and – at the same time – the Offspring (Christ Jesus) is the One who receives the Promise having come through the fathers (being their Seed). As it says in Galatians 3:19, “What purpose then does the law serve? It was added because of transgressions, till the Seed should come to whom the promise was made.”

This is the beauty of chiasms. When they are properly lined up, we can see what is going on in a much more logical and orderly way. For now, the days of multiplication for Israel are – at least potentially – possible to be…

*^21 (fin) like the days of the heavens above the earth.

The meaning is “forever.” As long as the heavens are above the earth, so will Israel dwell in the land, if – only if – they are obedient to the Lord God. The conditional words spoken earlier are the caveat that Israel must deal with.

Hence, Moses is giving them all of this detailed instruction and exhortation. If Israel fails to observe what is said, they will – as noted earlier – quickly perish from the land. The words “quickly perish” and “like the days of the heavens above the earth,” are set in complete opposition to one another. The choice is Israel’s.

However, we have already seen that Israel’s unfaithfulness to the covenant does not affect the Lord’s faithfulness at all. He has kept, is keeping, and will keep His promises to this covenant until it is fulfilled for Israel in Christ – meaning when they receive Him.

Israel stands because the Lord has said that they will stand. The evidence of it is seen even two millennia after they turned their back on Him. Understanding that His faithfulness to the covenant is that enduring, and understanding that Christ has offered a New Covenant in His blood, we can be even more sure of the enduring nature of His promises to those who come to Him by faith.

He has promised, with a guarantee, that those who come to Him will never be rejected – never. Though spit upon by the very people He has saved, the doctrine of eternal salvation remains. How unfortunate it is that people fail to simply take the word at face value and then accept what it clearly teaches. We are saved, despite ourselves, when we come to Christ.

Please trust in that, rest in that, and be assured of it. Jesus Christ’s blood is effectual to cover every sin that we have ever committed. And He will carry us through to a place of goodness and eternal blessing if we have called on Him. If you haven’t, it’s time for you to do it. Come to the cross and be reconciled to God through our Lord Jesus Christ. May it be so, and may it be today. Amen.

Closing Verse: “His seed shall endure forever,
And his throne as the sun before Me;
³⁷ It shall be established forever like the moon,
Even like the faithful witness in the sky.” Selah” Psalm 89:36, 37

Next Week: Deuteronomy 11:22-32 It’s a tough quiz, but guess which is worse… (The Blessing and the Curse) (38^th Deuteronomy Sermon)

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

Like the Days of the Heavens Above the Earth

And it shall be that if you earnestly obey
My commandments which I command you today
To love the LORD your God and serve Him
With all your heart and with all your soul, so to you I say…

Then I will give you the rain for your land in its season
The early rain and the latter rain, so good for your topsoil
That you may gather in your grain
Your new wine, and your oil

And I will send grass for your livestock in your fields
That you may eat and be filled; abundance shall be your yields

Take heed to yourselves, lest your heart be deceived
And you turn aside and serve other gods and worship them
———-doing something in this vein
Lest the LORD’s anger be aroused against you
And He shut up the heavens so that there be no rain               

And the land yield no produce, as it certainly will do
And you perish quickly from the good land
———-which the LORD is giving you

“Therefore you shall lay up these words of mine
In your heart and in your soul; thus, being wise
And bind them as a sign on your hand
And they shall be as frontlets between your eyes

You shall teach them to your children
Speaking of them when you sit in your house over a coffee cup
When you walk by the way
When you lie down, and when you rise up

And you shall write them on the doorposts of your house
And on your gates, please understand
That your days and the days of your children
May be multiplied in the land

Of which the LORD swore to your fathers to give them
———-long before your birth
Like the days of the heavens above the earth

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…

 

 

 

 

¹³ ‘And it shall be that if you earnestly obey My commandments which I command you today, to love the Lord your God and serve Him with all your heart and with all your soul, ¹⁴ then I will give you the rain for your land in its season, the early rain and the latter rain, that you may gather in your grain, your new wine, and your oil. ¹⁵ And I will send grass in your fields for your livestock, that you may eat and be filled.’ ¹⁶ Take heed to yourselves, lest your heart be deceived, and you turn aside and serve other gods and worship them, ¹⁷ lest the Lord’s anger be aroused against you, and He shut up the heavens so that there be no rain, and the land yield no produce, and you perish quickly from the good land which the Lord is giving you.

¹⁸ “Therefore you shall lay up these words of mine in your heart and in your soul, and bind them as a sign on your hand, and they shall be as frontlets between your eyes. ¹⁹ You shall teach them to your children, speaking of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. ²⁰ And you shall write them on the doorposts of your house and on your gates, ²¹ that your days and the days of your children may be multiplied in the land of which the Lord swore to your fathers to give them, like the days of the heavens above the earth.

 

Deuteronomy 11:1-12
Until You Came to this Place

One of the things I try to do when teaching, especially during the weekly Bible studies, but also at times during the sermons, is to highlight the errors of various scholars. This is not simply nitpicking them, but it rather serves a purpose.

In knowing where the error is, one then might be able to deduce why the error was made. When Thomas Edison was confronted with all of his unsuccessful trials in making a lightbulb, his response was, “I didn’t fail. I just found two thousand ways to not make a lightbulb. I only needed to find one way to make it work.”

When a point of theology doesn’t work, we can then continue searching to find what does work – what does fit – to come to a proper conclusion. Some of these scholars I cite rank as the finest in all of church history, simply because they have several traits about them.

The first is that they hold to the word of God (at least in varying degrees) as inspired. They believe it truly is the word of God. To be a great Bible scholar, this first precept is absolutely necessary.

The next trait is that they take the word as a unified whole. Without doing this, one cannot see how all things weave together into one large picture of the redemptive narrative. At the same time, they do their best to take what is being presented at any given time in its proper context. Just because the Bible is a unified whole, individual passages have individual contexts. Whether people want to admit it or not, 2 Chronicles 7:14 has a specific context, as do all such memorable passages. In removing the context, a pretext is then formed.

Another trait of these great scholars is that they have a resource of previous scholars – good and bad alike – that they refer to and build upon. In this, they demonstrate wisdom in contemplating the efforts of those who came before them.

There are other things needed to make a great scholar, but these are a good starter. But, as I said, these men refer not only to good scholars that they always agree with, but also to those who may not be so good. Even bad scholars can have good insights.

As you probably know, I rank the Old Testament scholars at Cambridge at the bottom of the barrel of those I refer to each week. And yet, I refer to them each week. They do not hold to the word of God as inspired. They constantly claim, “This was inserted later,” “This is spurious,” “Moses didn’t write this,” and so on.

From this first error, all of the rest of their theology is tainted. And yet, in their time-consuming attempts to nitpick apart the word of God, they bring forth insights that nobody else would, simply because the other scholars wouldn’t think so perversely. In this, they then miss things that would naturally not seem odd.

The lesson that I give concerning such people is to not throw the baby out with the bathwater. Just because I disagree with John Calvin on major points of doctrine (because he is wrong), it doesn’t mean he doesn’t have great insights here or there.

Text Verse: “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth. ¹⁶ But shun profane and idle babblings, for they will increase to more ungodliness.” 2 Timothy 2:15, 16

A couple things about this text verse come to mind. First, I cringe when I see someone doing a Bible study, and these words of Paul are posted on the board behind the teacher. Anyone who is teaching the Bible would be stupid to not think they were rightly dividing the word. “Ok, we’re going to study the Bible completely out of context today, as we always do.”

So, there is no need to make the claim. Secondly, it makes the arrogant assumption that he is, in fact, rightly dividing the word. But if he isn’t, how would he know? However, in making the claim, even while he isn’t rightly dividing, he is then saying that someone who may be rightly dividing is actually wrong – when, in fact, he is actually right.

Another thing about Paul’s words is that we don’t want to use the commentaries of just anyone. When I refer to Cambridge, it is because they are actually trained in theology, and they are schooled in the Hebrew and Greek. And further, despite not accepting the Bible as fully inspired, they do hold to proper orthodoxy in their main theological presentations.

One should not follow the teachings or commentaries of those who fail to do this. As Paul says of them, such people only increase to more ungodliness. We need to first learn what is considered standard orthodoxy, and then go forward.

If someone doesn’t teach the Trinity – for example, they teach Oneness Pentecostalism – there is no reason at all to read any of their other work. They have departed from an established norm, and all of their other theology will follow with this taint.

Be reasonable in your theology, be careful not to toss out what is good, just because of the source, keep things in context, and be sure – above all else – to accept the word of God as both fully inspired and as inerrant in all it teaches.

With this, you will be in the sweet spot. Such truths as these are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. His Signs and His Acts (verses 1-7)

The words in this passage, especially in verse 2, are extremely complicated. After spending about an hour on it in the morning, later in the day Sergio, Rhoda, and I spent more than an hour on that one verse, even going to the Dead Sea Scroll fragments to determine what is missing or wrong. In the end, the coming analysis includes our very best efforts.

Also, verses 1-8 form a chiasm that gives us insights into what is being conveyed. In going over it, it will – hopefully – help you to grasp what we will be going through in those verses. If nothing else, it reveals the rather poor nature of many translations of these verses. A very logical and orderly progression of thought is seen, but that is obscured, particularly by insertion of words into verse 2 by many translations – words which are incorrect.

With this in mind, let us proceed into today’s passage by first going back. To end the previous chapter, Moses said, “You shall fear the Lord your God; you shall serve Him, and to Him you shall hold fast, and take oaths in His name. ²¹ He is your praise, and He is your God, who has done for you these great and awesome things which your eyes have seen. ²² Your fathers went down to Egypt with seventy persons, and now the Lord your God has made you as the stars of heaven in multitude” (Deuteronomy 10:20-22).

The Lord had shown Himself faithful to this small band of people who had grown into a great multitude. His plan was promised, it was set, and it was sure to come to pass. And indeed, it had come to pass. The promises to Abraham, Isaac, and Jacob were kept, Israel was at the border of their inheritance, and Moses was reminding them of this. It is with this context in mind that we come to the opening verse of Chapter 11 –

“Therefore you shall love the Lord your God,

As is normal, the word translated as “therefore,” is simply, “and.” It is a continuance of the previous thought –

“Your fathers went down to Egypt with seventy persons, and now the Lord your God has made you as the stars of heaven in multitude. And, you shall love the Lord your God.”

Further, the pronouns are singular. Because of what He has done for you (collective Israel), you shall love the Lord your God. It is to be a willful, volitional love based upon what the Lord has done. He has proven Himself trustworthy. Therefore, the nation is to respond in kind. In order to demonstrate this love, they are to act. Moses explains what that means, saying…

^{1 (con’t)} and keep His charge,

The word is mishmereth, and it refers to a watch or observance as would be kept by a sentry at his post. But it is not their post; it is His. This is the only time that this mishmereth, or charge, is spoken of in Deuteronomy. Only the horrible scholars at Cambridge even made a note of this. The other scholars wouldn’t normally bother checking that out because it appears irrelevant to the narrative.

The reason Cambridge even included it was to supposedly demonstrate that the use of this word came from a priestly source and was inserted many years later. As stupid as that sounds, it is of note that they even mentioned it as only being cited here.

The reason isn’t because it was inserted later, but because of what Moses just said at the end of the previous chapter. He surely uses this word now to connect it to the fact that the Lord kept His watch over the promise to the fathers, and to the people of Israel, for four hundred and thirty years. As this was so, they were to now keep His watch, guarding what was entrusted to them. This included…

^{1 (con’t)} His statutes, His judgments, and His commandments

The statutes are those things which are prescribed, as in ordinances. The judgments are those things which are judicially determined. In this case, as in divine law. And the commandments are those things that are spoken forth by the Lord directly, or through Moses. They are binding precepts. These are to be kept…

^{1 (con’t)} always.

kal ha’yamim – “all the days.” As this is His charge, the people are to act in accord with the nature of the Lord and never let slip what He would be attentive to. The substance of this thought is summed up in Psalm 121 –

“He will not allow your foot to be moved;
He who keeps you will not slumber.
⁴ Behold, He who keeps Israel
Shall neither slumber nor sleep.” Psalm 121:3, 4

It is the same thought conveyed by Jesus to His disciples in Matthew 28, where He uses the same term in Greek, pasas tas hēmeras, or “all the days” –

“All authority has been given to Me in heaven and on earth. ¹⁹ Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰ teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Matthew 28:18-20

The Lord never slumbers, and He is carefully watching over His people. In response, His people are to observe His watch and be obedient to all those things that have been directed by Him.

² Know today that I do not speak with your children,

vidatem ha’yom ki lo eth benekem – “and you (all) know the day for no with your children.” The words now are in the plural, “you all,” and they will continue in the plural through verse 9. Moses addresses all of those who had seen the events he will now relay.

Also, the words of this clause lack any verb or predicate, and so a verbal thought either has to be supplied by the reader’s mind, or there is simply no thought that performs an action, even though an action is implied in the structure of the verse.

Various suggestions have been given, but the inserted words of the NKJV “I do not speak” do not convey the right sense. The word spoken forth is for all. To say he is not speaking to the children is to ignore them, something he will not do. Young’s gives the most literal translation, conveying the intent much more precisely –

“and ye have known to-day — for it is not your sons who have not known, and who have not seen the chastisement of Jehovah your God.”

As you can see, an entire portion of verse 2 is then parenthetical. Offsetting the parenthetical words, it would read, “And you (all) know today (for it is not your sons, who have not known, and who have not seen the chastisement of Yehovah your God) His greatness and His mighty hand and His outstretched arm.”

Moses is not ignoring the children, but he is saying that the children were ignorant of the events because they were not alive at the time. Because of this, Moses will give the remedy for their state of ignorance when we get to verse 19, saying –

“You shall teach them to your children, speaking of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up.”

It is the children who are ignorant of the ways of the Lord, and who will then need to be instructed in them. And this instruction goes both ways, positively and negatively.

^2 (con’t) who have not known and who have not seen the chastening of the Lord your God,

Here, Moses uses a new word, musar. It is derived from the verb yasar which signifies chastisement, through blows or words, leading to instruction. Thus, this is the state of instruction that is so transmitted.

The Greek translation of the verse uses the word paideia, signifying the molding of a child into an ideal member of the society. To get the sense of the word, Solomon uses it twice in a row, changing its position in relation to the word “wisdom,” in order to define what is conveyed –

“The proverbs of Solomon the son of David, king of Israel:
² To know wisdom and instruction,
To perceive the words of understanding,
³ To receive the instruction of wisdom,
Justice, judgment, and equity.” Proverbs 1:2, 3

Moses is saying that the Lord has provided Israel with a type of moral education through His instruction, which involves both punishment and mercy, discipline and tender care, and chastisement and protection.

The younger children have not been so instructed. Therefore, it will be incumbent on the elders to ensure the children are properly educated in what they have learned by experience, which was of…

^2 (con’t) His greatness and His mighty hand and His outstretched arm—

The Hebrew is more emphatic: yado ha’khazaqah u-zeroo ha’netuyah – “hand the mighty and arm the outstretched.”

The words here are similar to verse 7:19 where the “greatness” is explained. There it said, “the great trials which your eyes saw, the signs and the wonders, the mighty hand and the outstretched arm, by which the Lord your God brought you out.”

The greatness here can then be equated to the “signs and the wonders,” along with anything else that Moses will further explain as he continues…

³ His signs and His acts which He did in the midst of Egypt,

There is a play on the word asah, to do or make, here. Moses uses the word maasav, works, which is derived from asah, and he then follows it with that root, asah. It thus shows the superlative nature of what the Lord has accomplished: v’eth ototav v’eth maasav asher asah b’tok mitsrayim – “and His signs and His workings which He worked in midst Egypt.”

Not only did the Lord show forth signs, but He actively worked His workings to confirm those signs. This was before Israel to see, but they were put forth…

^3 (con’t) to Pharaoh king of Egypt, and to all his land;

Egypt was their captor, and Pharaoh ruled Egypt. And yet, Israel was released from his rule and from the bondage they were in. It was not by their rebellion and insurrection. Nor did an invading army come in and destroy Egypt. And yet, Israel was freed.

When they were powerless, and with none to plead their cause but the Lord, they were brought out. It was solely by His greatness and workings that this came about. Moses reminds them now of…

⁴ what He did to the army of Egypt, to their horses and their chariots:

Moses again uses the word asah (did), defining the Lord’s next great act. The first was in the midst of Egypt. Moses next turns to what happened outside of the land when Egypt pursued Israel in the wilderness, to the shore of the Red Sea.

He reminds them of the great force that came against them, saying: v’asher asah l’khel mitsrayim l’susav u-l’rikbo – “and which worked to army Egypt, to horses, and to chariots.” In other words, the defenseless escapees faced an entire army that was fitted out with strong animals and chariots.

An entire group of people, completely undefended, and with their backs to an impassable sea, faced this onslaught of power. They saw this with their own young and impressionable eyes, and Moses reminds them of…

^4 (con’t) how He made the waters of the Red Sea overflow them as they pursued you,

Without explaining the parting of the Red Sea, Moses simply treats it as a known quantity that it was parted, that they passed through it, and that Egypt followed them in.

And when they did, Israel, safely on the other side watched as hetsiph eth me yam suph al penehem b’radepham akharekem – “He made flow water Sea Ending upon their faces as they pursued after you.”

In this, Moses introduces a rare verb, tsuph. It will be seen only three times, and it signifies to flow or swim. He is graphically reminding Israel that the waters they had just gone through, and which stood solidly as a wall, reverted to flowing waters, covering the faces of the Egyptians, even as they pursued after Israel. When this occurred, it became a definitive, lasting act…

^4 (con’t) and how the Lord has destroyed them to this day;

During all of the time of their wilderness wanderings, right up until the time that they now stood there on the banks of the Jordan, ready to pass through, Egypt had never recovered enough to come against them again. As John Lange pithily states it, “Perfect redemption.” With this remembered, Moses continues on…

⁵ what He did for you in the wilderness until you came to this place;

Here, we come to the middle of the chiasm that is found in this passage. Again, Moses uses the word asah (did). He reminds them of how the Lord worked in the wilderness. It is the central thought of what Moses is saying, and it is to be taken in conjunction with what has been said about Egypt so far, and with what will be said in the next verses.

In Exodus 13:18, prior to crossing the Red Sea, it said –

“So God led the people around by way of the wilderness of the Red Sea. And the children of Israel went up in orderly ranks out of the land of Egypt.”

And in Exodus 15:22, after crossing it, it said –

“So Moses brought Israel from the Red Sea; then they went out into the Wilderness of Shur. And they went three days in the wilderness and found no water.” Exodus 15:22

As you can see, the wilderness here is being used as an all-encompassing term to describe what occurred both with Egypt, and of the events yet to be described. In other words, the Lord did great works in both contexts.

Further, He did countless things – both positive and negative –toward Israel. They were to remember them all. He gave them manna, quail, the Sabbath, water from the rock, and protection from Amalek. He gave them the law, making a covenant with them. He forgave their transgression in the making of the golden calf, and He renewed the covenant, promising them to never utterly reject them as a people.

He again gave them quail after departing Sinai, He burned among them when they rebelled. He brought them to the door of Canaan, and He offered them the land. He punished them for refusing to simply accept His offer by faith. He directed them back into the wilderness, sentencing them to death while preserving them as a people in accord with His word.

He sent vipers among them, and He gave them the grace of the bronze serpent on the pole. On and on and on, in numerous ways, He trained them – giving them instruction as a Father to His child. These were the workings of Yehovah toward Israel in the wilderness.

Now, in conjunction with that same thought, Moses next singles out one instance of divine judgment upon the people to remind them, and to instruct them…

⁶ and what He did to Dathan and Abiram

And again, Moses uses the word asah (did) to reveal the workings of the Lord. The event here is described in great detail in Numbers 16. It is an account generally known as “Korah’s Rebellion,” because Korah is both the first named offender, and because he was of the tribe of Levi, attempting to erase the distinction between Levi in general and those of the Aaronic priesthood.

However, Moses doesn’t even mention him. Instead, he focuses on what Yehovah asah l’dathan v’la’aviram, or “did to Dathan and to Abiram.” The obvious question is, “Why would Moses completely skip over Korah and focus only on only these two miscreants?” The answer must be, at least partially, because of the next words…

^6 (con’t) the sons of Eliab, the son of Reuben:

These two were not of Levi, but were of the tribe of the firstborn, Reuben. Levi was just mentioned in the previous chapter as a single unit, despite the priestly line of Aaron –

“At that time the Lord separated the tribe of Levi to bear the ark of the covenant of the Lord, to stand before the Lord to minister to Him and to bless in His name, to this day. ⁹ Therefore Levi has no portion nor inheritance with his brethren; the Lord is his inheritance, just as the Lord your God promised him.)” Deuteronomy 10:8, 9

Korah, being a Levite, only attacked the arrangement of the order and structure found within the tribe of Levi. However, Dathan and Abiram had attempted to usurp the entire structure of the leadership of the people and the mediatorial role of Levi – between the people and the priests and the priests and the Lord. Because of this, Moses calls to memory how they were destroyed…

^6 (con’t) how the earth opened its mouth and swallowed them up, their households, their tents,

The exciting details are found in Numbers 16, where they focus on Korah rather than these two –

“Now it came to pass, as he finished speaking all these words, that the ground split apart under them, ³² and the earth opened its mouth and swallowed them up, with their households and all the men with Korah, with all their goods. ³³ So they and all those with them went down alive into the pit; the earth closed over them, and they perished from among the assembly. ³⁴ Then all Israel who were around them fled at their cry, for they said, ‘Lest the earth swallow us up also!’” Numbers 16:31-34

They went alive into sheol and were gone, with both their households and their tents…

^6 (con’t) and all the substance that was in their possession,

Here is an idiomatic expression: v’eth kal haiqum asher b’raglehem – “and all living thing which in their feet.” This is not referring to their stuff, but their people. All who followed after them and who were under their authority went down alive. The feet signify the sphere of authority. It is seen, for example, in Psalm 8 –

“You have made him to have dominion over the works of Your hands;
You have put all things under his feet.” Psalm 8:6

These two families were utterly consumed and disappeared from Israel. However, such is not the case with Korah. The sons of Korah are noted elsewhere, including as being the authors of eleven psalms. It provides a second reason why Moses refers only to these two and not to Korah.

Because the descendants were not utterly destroyed along with Korah, Moses skips over the name, revealing the mercy that was found in the midst of the Lord’s workings. Moses says that all of this was accomplished…

^6 (con’t) in the midst of all Israel—

It speaks of the entire event, but it may also give a third indicator as to why Korah is overlooked. His action was in and against Levi, of whom he belonged. The actions of Dathan and Abiram were against Levi, to whom they did not belong.

Theirs was an attack against all of Israel as all of Israel was ministered to by Levi – both Levite and priest. Therefore, the term, “in the midst of all Israel,” is doubly pertinent to them. They offended against (in the midst of) all Israel, and the judgment was complete against them among (in the midst of) all Israel when they were entirely wiped out from the people.

⁷ but your eyes have seen every great act of the Lord which He did.

Here, we have the completion of the thought from verse 3. There it referred to “His signs and His workings which He worked,” using the plural of the word maaseh, and the word asah.

Here, using the same words, but with maaseh singular this time, it says: ki enekem ha’root eth kal maaseh Yehovah ha’gadol asher asah – “For your eyes the seers every working Yehovah, the great which He worked.”

Translating the word ki as “but” here makes all of these verses sound as if they are based on a contrast between them and what the children didn’t see. This is incorrect. Rather, it should be translated as “for.” In this, it complements and confirms that the people he has been speaking to are the ones who saw these things.

What is it that will bring me life?
What thing must I do to be right with my God?
What will end this enmity and strife?
How shall I conduct my affairs on this path I trod?

Shall I stand before God and boast in what I have done?
Shall I rely on my deeds accomplished under the law?
Shall I reject the perfection of His Son?
Am I able to stand on my own, without spot or flaw?

Not on a bet would I so determine to do!
A single misdeed and I would be done in
I will trust in the work of the Lord, holy and true
Only through Him will I be freed from the penalty of sin

Thanks be to God for Christ Jesus my Lord
Only in Him will I to the judgment seat step forward

II. A Land for Which the Lord Your God Cares (verses 8-12)

⁸ “Therefore you shall keep every commandment which I command you today,

And now, these words take us back to verse 1 to complete the chiasm. There, he spoke in the plural – statutes, judgments, and commandments. Now he refers to them in the singular: kal ha’mitsvah, or “all the commandment.”

It is a single, unified commandment made up of all of the various parts. In both, the force of the words is the same – “Here is what you have been instructed, and these are (this is) what you are to do.” Let nothing of it fail.

Moses has given justification as to why they were to do as so instructed. Their own eyes were the seers, the witnesses, of all that had transpired. They could not deny that it was the Lord who had done these things, and they were therefore obligated to respond to His kindnesses and judgments with respect, honor, and obedience. Further, in obedience to this word, there is to be a positive outcome…

^8 (con’t) that you may be strong,

l’maan tekhezqu – “to end purpose, that you may be strong.” Here, the idea is that in obedience to what is prescribed, they will be encouraged or fortified in their conduct and abilities. The obvious implication is that in failing to obey, they will not be.

He has just shown an example of the Lord’s power to destroy an enemy nation for their sakes. He has also shown an example of the Lord’s power to remove enemies within the nation when they are disobedient. The sword cuts in two directions and the reason for its use for or against comes down to one thought – obedience. Moses next says…

^8 (con’t) and go in and possess the land which you cross over to possess,

The Lord destroyed Egypt, and He can destroy the nations of Canaan as well. They failed to believe this in Numbers 14, and it cost an entire generation their lives. Instead of entering in and possessing, they were exiled into the wilderness.

Moses tells them that the Lord will cause the opposite to occur if they simply accept the words and act accordingly. They will go in, and they will possess, but it is conditional based on their relationship with the Lord.

And, once they are in the land, their remaining there is also a guarantee to continue, or a guarantee to end, based solely on how they perform in that relationship…

⁹ and that you may prolong your days

u-l’maan taariku yamim – “to end purpose you may prolong days.” In obedience, the days will be prolonged. In disobedience, the opposite will be true. And this prolonging of days is…

^{9 (con’t)} in the land

It does not say, “in the land.” Rather, it says: al ha’adamah – “upon the ground.” This is an important distinction. Moses isn’t just referring to exile from the land of Canaan, but of living upon the ground in Canaan. In disobedience, some will not even get the opportunity to be exiled, but they will simply die where they are.

This could be from famine, pestilence, inner tribal conflict, or being slain by enemy nations. In disobedience, their days will be cut short. It is this ground, comprising the land of Canaan…

^{9 (con’t)} which the Lord swore to give your fathers, to them and their descendants,

Again, Moses brings in the fathers as he so regularly does. It is to remind Israel of the Lord’s covenant faithfulness. And that covenant faithfulness then extends to their descendants. The land is Israel’s inheritance. It is given to them, but the possession of it is conditional – both for individuals, and for the nation.

The promise stands, but it is based upon performance. Israel must accept this. But as an enticement, Moses then again says…

^{9 (con’t)} ‘a land flowing with milk and honey.’

It is the second of six times they will be reminded of the quality of the land. The blessings are there, and they await Israel, if only Israel will heed. Here, the word for “land” is eretz. In this context, it speaks of the land as a whole. With that in mind, Moses continues with the marvelous description of what Canaan is like…

¹⁰ For the land which you go to possess is not like the land of Egypt

The words now go to the singular. Moses is speaking to the nation. The land which you, Israel, go to possess is not like the land of Egypt. Your (singular) land is so much better than that land…

^{10 (con’t)} from which you have come,

Only in this clause of this verse does it go again to the plural: asher yesatem misham – “which you (all) have come (out) from.” Moses is being precise, probably waving his hand across the multitudes and acknowledging the great number of Israel who were there before him. He then returns to the singular, saying…

^{10 (con’t)} where you sowed your seed and watered it by foot, as a vegetable garden;

In this, Moses reminds the people what it was like in Egypt. There was little rain, and so the water source was predominantly the Nile and any canals that flowed from it. From there, water had to be carried in buckets by foot, or smaller channels could be dug out with spades with the foot pressing them into the earth.

Some believe this could also be referring to pumping wheels that were powered by foot in order to bring up water. No matter what, it was a laborious task to have water brought into one’s property in order to water the vegetable garden. This is a new word, yaraq, coming from yereq, meaning green. Thus, it speaks of the vegetable, herb, and so on.

Instead of the laborious labors of Egypt, Moses says…

¹¹ but the land which you cross over to possess is a land of hills and valleys,

Again, Moses returns to the plural – “which you (all) cross over to possess.” He is playing on what he just said. “You all have come out from Egypt, and now you all are going to cross over to possess.” There is no error in the text; it is alive and vivid.

“This land isn’t at all like Egypt. There are hills and valleys. And it is this land through the constant watchfulness and caring providence of the Lord…”

^{11 (con’t)} which drinks water from the rain of heaven,

It is, at the same time, a note of joy and of warning. Little effort will be needed to raise an abundance of crops. Trees will grow without care; abundance will flow down from the hills and into the valleys. There will be joy and delight because the Lord sends the rains.

And yet… it is the Lord who sends the rains. Without His open hand of grace, there would be no water at all, not even by foot. The land itself is brought alive or brought to its end through the Lord’s care of it via the rains.

And that care was based upon Israel’s obedience to His word. The notable effects of this condition are to be seen in our closing verse today. For now, Moses continues with his words. It is…

¹² a land for which the Lord your God cares;

It reverts to the singular, your (singular) God. He is Israel’s God, and Moses says He doresh, or seeks after the land. His eyes search it out, He observes it, and He cares for it. As Canaan is typical of entrance into Christ, and thus the heavenly promise, the words of Jesus are clearly seen in this –

“I go to prepare a place for you. ³ And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. ⁴ And where I go you know, and the way you know.” John 14:1, 2

The Lord cared for Canaan for the sake of Israel. He, likewise, has a place prepared for His people which He has tended to. Both require crossing over the Jordan, meaning demonstrating faith in the Lord. In this, the land is received. As for the earthly Canaan, Moses says…

*^12 (fin) the eyes of the Lord your God are always on it, from the beginning of the year to the very end of the year.

Both clauses are idiomatic. The meaning of the first is that the Lord is attentive to it as if He was sitting there and watching it, never taking His eyes off of it. The meaning of the second clause is that this wasn’t just continuous, but it is unceasing. The beginning of the year comes at the ending of the previous year. And so, there is never a time that the Lord isn’t searching out the land.

But this is, like the other words, a double-edged sword. There is no place and no time that His eyes are not on the land. As this is so, then they are also on the people of the land. Their actions are what will drive the Lord’s response to how He treats the land.

This is seen time and time again throughout the rest of the Old Testament as the rains came or were withheld. And, at times, the coming of rain was a judgment as well, such as in 1 Samuel 12:19 when rains came during the harvest because the people had rejected the Lord. In this, the people’s response to Samuel was –

“Pray for your servants to the Lord your God, that we may not die; for we have added to all our sins the evil of asking a king for ourselves.”

This is the lesson of Israel, and because it is, it is the lesson of the law. When one is under law, he must be obedient to that law. In failure to heed, sin is the result. And with the coming of sin comes the sad expectation of judgment.

Israel’s history is mapped out for us so that we can see this. But this lesson of Israel is one that takes us back even further. The first law given to man was broken, and man has suffered the effects of that ever since. Israel, and the law given to her, has been a lesson for all people to see the gravity of what occurred with Adam.

It wasn’t just a sin that led to His punishment and death, but one which then spread to all men, because all men are in Adam. Israel is being used as a typological representation of this. The Person of Jesus is then provided to show us the contrast of that.

Adam failed, Israel is given to reveal the magnitude of that, and Christ, the second Man and the greater Israel, came to show us how to be released from this huge yoke we carry. Unlike Adam, He never sinned. Unlike Israel, He fulfilled the law. And because of this, the beauty of God working in Christ Jesus is then made available to us.

He is the release from the condemnation we all bear. He is the Lifter of the yoke and the Grantor of new life – eternal life. He is the embodiment of the law, and so all who are in Him are freed from the constraint of law. In Him, God is no longer counting men’s sins against them.

The land of Canaan is outshined, infinitely and eternally, in the glory that God now provides in Christ. Let us not fail to heed the call, demonstrate faith in His provision, and be saved unto the glory of everlasting life in the presence of God. May it be so for you, and may it be today. Amen.

Closing Verse: “‘Also I gave you cleanness of teeth in all your cities,
And lack of bread in all your places;
Yet you have not returned to Me,’
Says the Lord.”
⁷ “‘I also withheld rain from you,
When there were still three months to the harvest.
I made it rain on one city,
I withheld rain from another city.
One part was rained upon,
And where it did not rain the part withered.
⁸ So two or three cities wandered to another city to drink water,
But they were not satisfied;
Yet you have not returned to Me,’
Says the Lord.” Amos 4:6-8

Next Week: Deuteronomy 11:13-21 So vast is the breadth and the girth… (Like the Days of the Heavens Above the Earth) (37^th Deuteronomy sermon)

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

Until You Came to this Place

“Therefore you shall love the LORD your God
And keep His charge; that always pays
His statutes, His judgments
And His commandments always

Know today that I do not speak with your children
Who have not known and who have not seen nor stood in alarm
The chastening of the LORD your God
His greatness and His mighty hand and His outstretched arm—

His signs and His acts which He did
In the midst of Egypt, which He had planned
To Pharaoh king of Egypt
And to all his land

What He did to the army of Egypt
To their horses and their chariots as they tried to race away
How He made the waters of the Red Sea
Overflow them as they pursued you, and how the LORD
———-has destroyed them to this day

What He did for you in the wilderness
Until you came to this place, back then
And what He did to Dathan and Abiram
The sons of Eliab, the son of Reuben

How the earth opened its mouth and swallowed them up
Their households, their tents, and all the substance
———-that was in their possession, He of them got rid
In the midst of all Israel—
But your eyes have seen every great act of the LORD
———- which He did

“Therefore you shall keep every commandment
Which I command you today; so, to you I address
That you may be strong
And go in and possess the land which you cross over to possess

And that you may prolong your days
In the land which the LORD swore to give your fathers
———-without cost or money
To them and their descendants
A land flowing with milk and honey

For the land which you go to possess
Is not like the land of Egypt from which you have come
Where you sowed your seed and watered it by foot
As a vegetable garden; if you had a green thumb

But the land which you cross over to possess
Is a land of hills and valleys, caressed by heaven’s dew
Which drinks water from the rain of heaven
Such is the land I am giving to you

A land for which the LORD your God cares
The eyes of the LORD your God are always on it
From the beginning of the year
To the very end of the year, this land to watch He does commit

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…

 

 

 

 

 

 

“Therefore you shall love the Lord your God, and keep His charge, His statutes, His judgments, and His commandments always. ² Know today that I do not speak with your children, who have not known and who have not seen the chastening of the Lord your God, His greatness and His mighty hand and His outstretched arm— ³ His signs and His acts which He did in the midst of Egypt, to Pharaoh king of Egypt, and to all his land; ⁴ what He did to the army of Egypt, to their horses and their chariots: how He made the waters of the Red Sea overflow them as they pursued you, and how the Lord has destroyed them to this day; ⁵ what He did for you in the wilderness until you came to this place; ⁶ and what He did to Dathan and Abiram the sons of Eliab, the son of Reuben: how the earth opened its mouth and swallowed them up, their households, their tents, and all the substance that was in their possession, in the midst of all Israel— ⁷ but your eyes have seen every great act of the Lord which He did.

⁸ “Therefore you shall keep every commandment which I command you today, that you may be strong, and go in and possess the land which you cross over to possess, ⁹ and that you may prolong your days in the land which the Lord swore to give your fathers, to them and their descendants, ‘a land flowing with milk and honey.’ ¹⁰ For the land which you go to possess is not like the land of Egypt from which you have come, where you sowed your seed and watered it by foot, as a vegetable garden; ¹¹ but the land which you cross over to possess is a land of hills and valleys, which drinks water from the rain of heaven, ¹² a land for which the Lord your God cares; the eyes of the Lord your God are always on it, from the beginning of the year to the very end of the year.

 

 

 

 

 

Deuteronomy 10:12-22
He Is Your Praise, and He Is Your God

Quite often in Genesis through Numbers, pictures of Christ Jesus flew off the pages. There was the surface story, and then there were reasons why the surface stories were given. The Lord would take a simple story about normal human life, and He would turn it into a picture of what was coming in the greater story of redemption, especially concerning the Person of Jesus Christ.

There has been a little of that in Deuteronomy, but much less so far. But this does not mean that Jesus isn’t in the details. Rather, we have seen many hints of Him, even through the speaking out of the law. In verses like today, there are implicit hints of Him and what He would be like as well.

In verse 17, it will say that the Lord is ha’el ha’gadol ha’gibor – the God, the great, the mighty. It is an expressive term that clues us into the nature of the coming Messiah. In Isaiah 9, using the same word, gibor, it says that His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.

The term “Mighty God” is el gibor. After writing that out, he must have looked at what he had written and said, “How can that be? Yehovah is the God, the Mighty!” And to further confound him, he wrote, using the exact same words (el gibor) in the next chapter of his book –

“And such as have escaped of the house of Jacob,
Will never again depend on him who defeated them,
But will depend on the Lord, the Holy One of Israel, in truth.
²¹ The remnant will return, the remnant of Jacob,
To the Mighty God.” Isaiah 10:20, 21

If one takes the Bible as a whole meal, and not just in little bite-sized nuggets, the deity of Jesus Christ comes flying off of the pages. Such is the case with our text verse today…

Text Verse: “ I urge you in the sight of God who gives life to all things, and before Christ Jesus who witnessed the good confession before Pontius Pilate, ¹⁴ that you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing, ¹⁵ which He will manifest in His own time, He who is the blessed and only Potentate, the King of kings and Lord of lords, ¹⁶ who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see, to whom be honor and everlasting power. Amen.” 1 Timothy 6:13-16

Our sermon text says that Yehovah is the God of gods and Lord of lords. The psalmist (136:3) will say that Yehovah is the Lord of lords. Paul says that these titles belong to Jesus, and that is followed twice by the words of John in Revelation.

It is true that such terms, at times, can speak in various ways, but when the context demands that they refer to the same thing – as in these cases – it can only mean one thing: Jesus Christ is the incarnate Yehovah.

And so, while we read and study the book of Deuteronomy, let us continue to search for hints of the nature of God in Christ, pictures of Christ in the word, and also apply the proper context to our theology in matters of law verses grace. The law was given by the Lord for various reasons, and grace comes through the Lord for a completely different relationship with Him.

Let us hold fast to the grace and let us be thankful for the lessons of the law. These are things we just should do – to the glory of God who gave them to us. Such wonderful truths as these are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I.With All Your Heart, and with All Your Soul (verses 12-15)

The last verses we looked at in the previous sermon said –

“As at the first time, I stayed in the mountain forty days and forty nights; the Lord also heard me at that time, and the Lord chose not to destroy you. ¹¹ Then the Lord said to me, ‘Arise, begin your journey before the people, that they may go in and possess the land which I swore to their fathers to give them.’” Deuteronomy 10:10, 11

After the incident of the golden calf, the Lord was upset enough to destroy the people and to make a nation of Moses. But through Moses’ mediation, He relented and renewed the covenant and the promises. The journey to the land of promise would come to pass, and the people would enter and possess. It is with this thought in mind, that Moses now begins an appeal to the people, commencing with these eleven verses…

¹² “And now, Israel, what does the Lord your God require of you,

The words are rhetorical. Moses already knows that Israel has no idea what the Lord God expects of them. If they did, he would not have had to reexplain every detail of what got them to the place where they now are.

They were told what the Lord required of them at Sinai. The words went into their ears, and they went right back out. The pattern repeated itself again and again over the many years in the wilderness.

Moses’ recounting of all of this detail is to, hopefully, get them to pay attention this time. Although, later in Deuteronomy, he will clearly indicate that he knows his words now are wasted breath. But he must speak them anyway. In order to be held accountable for one’s actions, one must first be told what is expected of him.

The word translated as “require” means to inquire or ask for. It is true that this is what is required, but it is stated almost as a treasure hunt – “What does the Lord seek of you?” He is looking for a result, but He is doing it with free-will in mind. And so, Moses’ opens his mouth and speaks out four principles, or precepts…

^{12 (con’t)} but to fear the Lord your God,

Precept 1) The fear of the Lord isn’t merely being afraid of His ability to destroy them. It is understanding that because He could do so, and yet instead tends to them, they were to acknowledge His rightful place above them as such.

Children know that their father has complete power over them, but unless they do wrong, they don’t need to worry. If he is a good father, they will instead know that he has their best interest in mind. They don’t need to walk on eggshells, but rather in confidence – “My father is big and strong, but he loves me. And so, I will fear him in confidence, doing what is right in order to please him.” Paul says likewise to those of the church in 2 Corinthians 7:1–

“Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”

This reverential fear is then expressed in the next precept…

^{12 (con’t)} to walk in all His ways

Precept 2) To walk signifies the conduct of a person’s life. It is how he acts in relation to his surroundings, interacts with those he encounters, and expresses himself in relation to the expectations placed upon him.

The Lord is placing Israel in a land promised to their fathers. Their fathers were promised it based on faith, and thus the people were to be people who walked in faith.

The people of the land would be their own kin, and any strangers who were not of the inhabitants who were to be removed. Their walk and interactions were to be based upon their status as kinfolk, and as people who were once strangers in a foreign land (as will be explained again in the verses ahead).

And the people were given the law of the Lord. They were not to just be obedient to it, but they were to have their hearts directed toward it, as he will explain in verse 16. Thus, their walk was to be mindful of the Lord in the conduct of their obedience. Paul says as much to us today –

“For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” Ephesians 2:10

Obedience without a right heart attitude is as distasteful as willful disobedience. To have one’s heart properly directed to the law of the Lord demonstrates the next expectation of the people…

^{12 (con’t)} and to love Him,

Precept 3) Moses refers to a volitional love, but it does not exclude an emotional love. Being obedient to the precepts of the Lord without a love of the Lord leads to rote obedience, and even a contempt, for what is required.

It can even draw one’s attention away from the Lord: The Lord gives the Sabbath. The people don’t love the Lord, but rather observe the Sabbath to themselves. Some don’t observe it at all. In this, those who observe the Sabbath, even though they don’t love the Lord, accuse and mock those who don’t.

The attitude becomes one of self-righteousness and of comparing oneself against others. Only when one observes the Sabbath because he loves the Lord is the Sabbath, then, properly observed.

Paul expresses this thought to the church as well, saying, “Grace be with all those who love our Lord Jesus Christ in sincerity. Amen” (Ephesians 6:24). Service without sincere love will create an atmosphere that is both unhealthy and arrogant. To avoid this, Moses next says…

^{12 (con’t)} to serve the Lord your God

Precept 4) The word translated as serve, abad, signifies to work or serve. It can include slavery and bondage, or it can mean to till or cultivate. It is a general word that requires context to understand. The context here is that of faithful service with a right heart and certainly to include fear and love of the Lord God. Such is what Paul instructs us concerning the Lord Jesus –

“Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; ¹¹ not lagging in diligence, fervent in spirit, serving the Lord.” Romans 12:10, 11

Moses next expresses this in two subpoints, beginning with…

^{12 (con’t)} with all your heart

Precept 4a) b’kal l’vavekha – “with all to your heart.” The heart is the seat of reason and understanding. Moses implores them to use all of their intellect, reasoning, and wisdom in the service of the Lord. They are to consider him in all they do, and He is to be fixed in the mind’s eye in their service. It is what New Testament believers are to do concerning Jesus –

“My friends, God has chosen you to be his holy people. So think about Jesus, the one we call our apostle and high priest!” Hebrews 3:1 (CEV)

“Let us fix our eyes on Jesus, the author and perfecter of our faith.” Hebrews 12:2 (BSB)

Understanding this, Moses continues with…

^{12 (con’t)} and with all your soul,

Precept 4b) The soul is what animates a person. It is the drive behind his actions and the strength he possesses. To serve the Lord with all of one’s soul is to expend himself in the service of the Lord. It is a precept likewise taught to those in the church –

“Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator.” 1 Peter 4:19

It is these things that Moses directs the people to be conscious of and to put forth in the conduct of their lives. Further…

¹³ and to keep the commandments of the Lord and His statutes which I command you today for your good?

The commandments of the Lord are those things spoken directly from the Lord, starting with the Ten Commandments, but also all of what the Lord directly spoke to and through Moses.

The statutes include the word of the Lord to Moses and that which is spoken through Moses. They are those things that are prescribed or set forth as an ordinance and the like.

Understanding these things, Moses continues with an obvious reason why Israel should pay heed and do these things. He does it by first explaining the position and power of Yehovah…

¹⁴ Indeed heaven and the highest heavens belong to the Lord your God, 

The words are spoken in the superlative: ha’shamayim u-sheme ha’shamayim – “the heavens and heavens the heavens.” It is a way of saying, “everything above and in all directions. No matter which way the earth turns, all of it belongs to the Lord.

But more, it certainly is intended to include the spiritual realm itself; the highest, or third, heavens of which man has no free access to, nor understanding of, what occurs there. And more…

^{14 (con’t)} also the earth with all that is in it.

From man’s perspective, the earth is where it’s at. Before the age of planes and rockets, this was our domain. And even now, it is the center of our universe because it is where we live and move about.

But on this earth, there are animals and sea creatures of great power, ability, and beauty. There are lands far off, there are lands high in the mountains, and there are lands filled with wonder and delight. And there are many nations and peoples and tribes and tongues to fill them. Despite these things…

¹⁵ The Lord delighted only in your fathers, to love them;

There is an emphasis in the Hebrew: raq ba’avotekha khashaq Yehovah – “Only in your fathers delighted Yehovah.” The word is raq, which is identical to the adjective signifying thin or lean. Thus, it figuratively speaks of limitation – for example, a teeny portion among a great amount.

Out of all of the heavens and the heavens of the heavens, and out of all of the earth, only in this one line was this attachment formed. The fathers of Israel were selected by the Lord, apart from their own merit. They were given sure and great promises, and they were made to none other…

^{15 (con’t)} and He chose their descendants after them,

In other words, at a specific time in their history, a selection was made. Several generations passed in Egypt, but at the time and generation determined by the Lord, the decision was rendered. This was without any input by those selected, and there was nothing in them that merited the call. And yet the call was made specifically for them…

^{15 (con’t)} you above all peoples, as it is this day.

bakem mikal ha’amim kayom ha’zeh – “In you (all) from all the people’s as day the this.” From verses 12-15, Moses has been speaking in the singular to Israel (you). In this one word alone, he switches to the plural “in you (all).” He will then continue this plural until verse 20.

The Lord could have drawn Israel out of Egypt at any given time. But it was at this specific time, meaning that point at which this group of people was chosen. Thus, they cannot say they were better than their fathers who died in Egypt, nor than those who would come after them.

The selection of the people was at the sovereign will of the Lord alone. And it was this group out of all groups of peoples on the entire earth. One can see a tapestry being woven in these words. “I am doing a thing in the earth, and I am using you in the process.”

In this, if you think it through to its logical end, the coming incarnation (which we now look back on) is seen here. “I am doing this thing, I am making decisions which are for My own purposes, and those decisions are leading to a particular end and for a particular purpose.” It is what Paul refers to –

“But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, ⁵ to redeem those who were under the law, that we might receive the adoption as sons.” Galatians 4:4, 5

Israel thinks it is all about them. But the Lord is showing that the plan, which includes them, is formed for a purpose that they are only participants in. They are actually not the center of attention at all. He is. As this is so, they must pay heed…

He is your praise, and He is your God
Great and glorious and mighty is He
Perfect are His ways; of them we applaud
The One who was and who is and who yet shall be 

We shall serve Him with all our heart and with all our soul
We shall serve Him for all eternity
Those whose names are written in His scroll
The One who was and who is and who yet shall be 

To Him, we look with all delight and all hope
To the One who we shall forever see
In His hand is all of creation’s scope
The One who was and who is and who yet shall be   

II. He Is Your Praise (verses 16-22)

¹⁶ Therefore circumcise the foreskin of your heart,

This is a new thought introduced into Scripture. Israel bore the sign of circumcision that was passed down from the time of Abraham. And yet, the generation sitting before Moses did not possess it. That is recorded in Joshua 5 –

“At that time the Lord said to Joshua, ‘Make flint knives for yourself, and circumcise the sons of Israel again the second time.’ ³ So Joshua made flint knives for himself, and circumcised the sons of Israel at the hill of the foreskins. ⁴ And this is the reason why Joshua circumcised them: All the people who came out of Egypt who were males, all the men of war, had died in the wilderness on the way, after they had come out of Egypt. ⁵ For all the people who came out had been circumcised, but all the people born in the wilderness, on the way as they came out of Egypt, had not been circumcised.” Joshua 5:2-5

Despite their state of uncircumcision, which was contrary to the law and an obvious sign of judgment upon the people, Moses turns not to the flesh, but to the heart. In other words, without the heart, the flesh doesn’t matter at all. This is a precept that will be seen again in Deuteronomy 30 and Jeremiah 4 –

“Circumcise yourselves to the Lord,
And take away the foreskins of your hearts,
You men of Judah and inhabitants of Jerusalem,
Lest My fury come forth like fire,
And burn so that no one can quench it,
Because of the evil of your doings.” Jeremiah 4:4

It is used one final time in the New Testament, and it explains much to us concerning what Moses is saying right now –

“For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision. ²⁶ Therefore, if an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision? ²⁷ And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law? ²⁸ For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; ²⁹ but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” Romans 2:25-29

Moses is telling this generation that they are not right with the Lord at all. They are sitting on the banks of the Jordan because the Lord placed them there despite themselves.

As this generation pictures the generation brought back from exile who are in the land of Israel today, it shows us that they are – even now – as unclean as if they were not circumcised. Their boasting in their heritage is entirely misplaced. For now, Moses speaks on…

^{16 (con’t)} and be stiff-necked no longer.

v’arepekhem lo taqshu od – “and your (plural) neck no stiffen longer.” There are lots of people, and they have one giant stiff neck. That must end. But how does that come about?

Of this verse, Charles Ellicott uniquely translates it as a cause and effect, “Circumcise the foreskin of your heart, and ye will harden your neck no more.” That would then be comparable to Galatians 5:16, “I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh.”

His translation actually seems justified and appropriate. The cause-and-effect nature is seen in both the Old and the New Testaments –

“Nevertheless they would not hear, but stiffened their necks, like the necks of their fathers, who did not believe in the Lord their God.” 2 Kings 17:14

“You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you.” Acts 7:51 

One must first circumcise his heart. In this, the stiffed neck will end. And the reason for that is clearly seen in the next verse…

¹⁷ For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome,

Most English versions completely miss the abundant emphasis and poignant nature of the Hebrew: ki Yehovah elohekhem, hu, elohe ha’elohim, va’adonei ha’adonim, ha’el, ha’gadol, ha’gibor, v’ha’nora – “For Yehovah your God, HE, God of the gods and Lord of the lords, the God, the great, the mighty, and the terrifying.” Of the term, God of the gods, the Pulpit Commentary notes –

“Not only supreme over all that are called god, but the complex and sum of all that is Divine; the Great Reality, of which the ‘gods many’ of the nations were at the best but the symbols of particular attributes or qualities.”

This is certainly so, but it also includes anything of which the term Elohim comprises – angels, the departed souls of man, human judges, and so on. He is the God above all lesser “gods,” be they actual or invented. Nothing compares to Him.

Being Lord of the lords, means that all powers, sovereigns, masters, owners, and other such designations are all below Him. He is THE GOD, meaning the only true God. To Him alone is the greatness, to Him alone is the power, and to Him alone is the fear. All others receive their station and capability from Him.

Because of this, because all things stem from Him and all things belong to Him, it is He alone…

^{17 (con’t)} who shows no partiality nor takes a bribe.

Asher lo yisa panim v’lo yiqah shokhad – “That no lifts faces and no takes bribe.” To lift the face means to regard or show partiality. All flesh stands before God on the same level and all will receive exactly the same treatment based on their conduct, not on their strength, wealth, intelligence, or for any other reason.

And, because this is so, nothing can be offered to Him to change His mind, as if He could accept a bribe. As He is the Possessor of all things, including time itself, there is nothing that can be given Him that He does not own – from eternity past, right now, and to the ages of ages. But despite all of His power and possession, He is not uncaring of His creation or of His creatures…

¹⁸ He administers justice for the fatherless and the widow, and loves the stranger, giving him food and clothing.

The nature of the Lord is drawn out much more clearly here. The same Lord who has told Israel to go in and exterminate every person in the land of Canaan – regardless of age, sex, or any other category, is also the Lord who ensures that those who are not under the ban are cared for, regardless of their lowly station, and indeed especially because of their lowly station. What this means, however, is only next revealed…

¹⁹ Therefore love the stranger, for you were strangers in the land of Egypt.

Of the previous verse, John Gill (and others) says –

“…and loveth the stranger, in giving him food and raiment; one that is in a foreign country, at a distance from his native land, and destitute of friends; such God in his providence takes care of, and expresses his love and kindness to, by giving them the necessaries of life, food, and raiment.”

This is incorrect. Although all things are provided by God to tend to humans, He does not actively give these things to such people, nor should it be expected to be so. It would defeat the entire purpose of this verse now.

Moses says that Lord administers justice for them. He then, using the last category – that of the stranger – explains what Israel is to do. They are to love such, meaning “care for them.” He then explains the reason, “for you were strangers in the land of Egypt.” As He tended to them in their time of loneliness, so they were to act towards the lonely.

What is implied, but unstated, is that as it was with the stranger, so it is to be with the fatherless and the widow. The word translated as “fatherless,” comes from a root signifying “to be lonely.” The word translated as “widow” is from a word signifying “forsaken.”

Israel was without the Lord until He came forth to Pharaoh and said, “Israel is my son, My firstborn” (Exodus 4:22). They were as a widow until He came and betrothed Himself to them. Thus, when the Lord says He administers justice for these people, it is that He places it in the conscience of man to naturally feel compassion. Thus, it is man’s job to care for his fellow man.

The man who hardens his heart to this state is the wrongdoer. In such a state, the Lord will then judge and punish him. For this reason, among others, Egypt was so judged. Canaan will be so judged. And when Israel fails, they too would be so judged. The Lord has stated His character, and Israel is expected to emulate it. Rather than hardening their hearts…

²⁰ You shall fear the Lord your God;

Here, and until the end of the chapter, the words go back to the singular. Israel the collective is being addressed. In this verse, the words are emphatic: eth Yehovah eloheka tira – “Yehovah your God you shall fear.”

It brings us right back to the thought of verse 12, Q: “What does the Lord your God require of you?” A: “To fear the Lord your God.” But this time, it is with the emphasis – “Yehovah your God you shall fear.”

With that understood, Moses again explains what that means with three principles, or precepts…

^{20 (con’t)} you shall serve Him,

Precept 1) As explained above, and as further defined by Moses – “with all your heart and with all your soul.” In this, the service will be acceptable. Further…

^{20 (con’t)} and to Him you shall hold fast,

Precept 2) The word is dabaq. It signifies “to cleave.” One can think of sticking like glue. When Naomi told Ruth to return to her people, it says that Ruth clung (dabaq) to her. She would not let go, and she promised to never let go, but to remain with her always. It is this closeness that is implied in the words now. Further…

^{20 (con’t)} and take oaths in His name.

Precept 3) It follows after Deuteronomy 6:13 –

“You shall fear the Lord your God and serve Him, and shall take oaths in His name.”

The order of these three precepts is logical. Service is the basis for the relationship. But that service is to lead to holding fast – continuance. Only after that is established in the soul of the person should he venture to take oaths in His name. Otherwise, the oath is bound to be violated and the name of the Lord will be profaned. But such should never be, because…

²¹ He is your praise,

The words are emphatic: hu tehilatekha – “HE your praise.” Moses reaches back for a word only seen so far in Exodus 15, just after the crossing of the Red Sea, tehillah, or “praise” –

“Who is like You, O Lord, among the gods?
Who is like You, glorious in holiness,
Fearful in praises, doing wonders? Exodus 15:11

It is a word found mostly in the Psalms, but also quite a bit in Isaiah. It is where the book of Psalms, or tehillim, finds its Hebrew name. In saying, He is your praise, the entire verse needs to be considered. He is both the object of their praise –

“Great is the Lord, and greatly to be praised
In the city of our God,
In His holy mountain.” Psalm 48:1

But He is also the ground of their praise –

“‘For as the sash clings to the waist of a man, so I have caused the whole house of Israel and the whole house of Judah to cling to Me,’ says the Lord, ‘that they may become My people, for renown, for praise, and for glory; but they would not hear.’” Jeremiah 13:11

^{21 (con’t)} and He is your God,

Again, it is emphatic: v’hu eloheka – “And HE your God.” It is not another, nor is there another. Though Israel had many gods, and though they still have many gods, it is only Yehovah who is their God. Any other is a lie, and to cling to any other is to profane His name. They are a people because of Him, they are a people named by Him, they are a people called out for Him. It is He alone…

^{21 (con’t)} who has done for you these great and awesome things which your eyes have seen.

Again, Moses has returned in his mind to Exodus 15:11, using now the same word as then – “fearful in praises” is now “awesome things,” or maybe more poignantly, “fearful things.” The Exodus is not the only such thing. Indeed, there had been many – all seen by the eyes of the people.

The Lord is to be feared because it is He who does fearful things. If He can do such for Israel, He will do such against Israel. The choice is up to Israel.

²² Your fathers went down to Egypt with seventy persons,

The word order provides emphasis: b’shivim nephesh yaredu avoteka mitsraiyemah – “in seventy souls went down your fathers to Egypt.” Moses provides a history lesson to close out our verses today. He notes the diminutive size of Israel speaking of them as in the collective “Your (singular) fathers,” highlighting their insignificant number.

But in this, he also tells them that what happened, and what has come about in Israel now sitting outside of Canaan, was prophesied in advance…

*^22 (fin) and now the Lord your God has made you as the stars of heaven in multitude.

The Lord had made a promise to Abraham. Along with that promise were certain statements of fact concerning the future. Moses tells Israel that the promise has been fulfilled, and that the factual statements came true. From Genesis 15 –

“And behold, the word of the Lord came to him, saying, ‘This one shall not be your heir, but one who will come from your own body shall be your heir.’ ⁵ Then He brought him outside and said, ‘Look now toward heaven, and count the stars if you are able to number them.’ And He said to him, ‘So shall your descendants be.’” Genesis 15:4, 5

And then just a few verses later –

“Then He said to Abram: ‘Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. ¹⁴ And also the nation whom they serve I will judge; afterward they shall come out with great possessions. ¹⁵ Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age. ¹⁶ But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete.’” Genesis 15:13-15

What the Lord had told to Abraham had come to pass. Thus, not only is He “the One who has done for you these great and awesome things which your eyes have seen,” but He is the One who orchestrated them in the first place.

The divine plan was mapped out, spoken of before it came to pass, and was fulfilled as it was spoken of. Therefore, there is the absolute assurance that what Moses spoke out concerning His nature, was certainly the case. What Moses conveyed concerning their relationship with Him was inviolable, and what he would speak out concerning their future would certainly occur.

However, and this is what Israel needed to understand, the Lord did not determine these things – as if Judah was going to be the largest tribe because the Lord caused more children to be born to that tribe. Rather, the Lord knew that it would occur.

Likewise, the Lord didn’t force the brothers of Joseph to sell him off to Egypt, but the Lord used that for His greater purposes. In other words, Moses is not asking Israel to have a fatalistic view of the world, nor of the life they were to lead.

They were to understand that the Lord transcends the events of human history, and He uses them through His foreknowledge of them coming about to effect His purposes. If He intervenes in human history, as He did at the crossing of the Red Sea, He does so to continue that plan for His intended end.

But Israel was to know that they were accountable to the Lord for the choices they made, the allegiances they pursued, their treatment of His commands, and of others who were to be cared for according to His word.

Later in Deuteronomy, Moses will speak to Israel of their coming failures. Speaking of their future as if it is already past, he says –

“But Jeshurun grew fat and kicked;
You grew fat, you grew thick,
You are obese!
Then he forsook God who made him,
And scornfully esteemed the Rock of his salvation.
¹⁶ They provoked Him to jealousy with foreign gods;
With abominations they provoked Him to anger.
¹⁷ They sacrificed to demons, not to God,
To gods they did not know,
To new gods, new arrivals
That your fathers did not fear.
¹⁸ Of the Rock who begot you, you are unmindful,
And have forgotten the God who fathered you.” Deuteronomy 32:15-18

Knowing this in advance, Israel could not say, “The Lord knew it was coming and so it was predetermined and thus not our fault.” Rather, the Lord is letting them know that it is entirely their fault.

They were instructed, they were warned, and they did not heed. He just knew it would happen. His foreknowledge does not negate their free will. What is unfortunate, is that the same is true with the church today – both in doctrine (aka Calvinism) and in practice, such as in a fatalistic view concerning elections, saving for the future, or in a thousand other ways.

We – each and every person alive – are responsible for our actions, and we cannot blame God for those things that come about – even if He tells us in advance that they will happen. And so, let us take a right and reasonable approach to both our lives and our theology.

Let us live our lives before the Lord, honoring and serving Him as we are admonished to do, and let us look at the future with anticipation, not with a fatalistic view that the book is written, and we can’t change it anyway.

Our small part of the story is unknown to us from moment to moment, and our small effort may actually be the seed of something great and marvelous that happens along the pathway taking us to our final stop in the presence of the Lord.

Yes, the book is written, and yes, the end is already set. But we have a part to do until we get there. If giving flowers to someone will brighten their day, don’t withhold your hands from picking them. And if opening your mouth and speaking out the words of salvation will bring someone to the throne of grace, why would you refrain from speaking?

The only thing certain about our future is contained in a book containing 66 smaller books that total 1189 chapters. Outside of that, the possibilities for what lies ahead are absolutely unlimited. And each day that we live in the process is to be lived clinging to the One who gave us that broad and glorious outline of what lies ahead.

To be certain, if you want to share in the promises contained there, you will need to first be reconciled to the One who wrote out the lines of eternity. Make sure you are sure about that today.

Closing Verse:  Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God. ¹⁶ And He has on His robe and on His thigh a name written:

KING OF KINGS AND
LORD OF LORDS.
Revelation 19:15, 16

Next Week: Deuteronomy 11:1-12 You were led by the Lord; by His grace… (Until You Came to this Place) (36^th Deuteronomy Sermon)

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

 

He Is Your Praise, and He Is Your God

“And now, Israel, what does the LORD your God require of you
But to fear the LORD your God, not a bit but in whole
To walk in all His ways and to love Him
To serve the LORD your God with all your heart
———-and with all your soul

And to keep the commandments of the LORD, so it is understood
And His statutes which I command you today for your good?

Indeed heaven and the highest heavens belong
———-to the LORD your God
Also the earth with all that is in it; everywhere you trod

The LORD delighted only in your fathers, to love them
And He chose their descendants after them, so He did say
You above all peoples
As it is this day

Therefore circumcise the foreskin of your heart
And be stiff-necked no longer; be sure to do your part

For the LORD your God is God of gods
And Lord of lords, these titles to Him we ascribe
The great God, mighty and awesome
Who shows no partiality nor takes a bribe

He administers justice for the fatherless and the widow also
And loves the stranger, giving him food and clothing
———-as you well know

Therefore love the stranger; his good from you shall not be skipped
For you were strangers in the land of Egypt

You shall fear the LORD your God
You shall serve Him, so I exclaim
And to Him you shall hold fast
And take oaths in His name

He is your praise
And He is your God, who has done for you
These great and awesome things
Which your eyes have seen; He is faithful and true

Your fathers went down to Egypt with seventy persons
A very small brood
And now the LORD your God has made you
As the stars of heaven in multitude

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

¹² “And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all His ways and to love Him, to serve the Lord your God with all your heart and with all your soul, ¹³ and to keep the commandments of the Lord and His statutes which I command you today for your good? ¹⁴ Indeed heaven and the highest heavens belong to the Lord your God, also the earth with all that is in it. ¹⁵ The Lord delighted only in your fathers, to love them; and He chose their descendants after them, you above all peoples, as it is this day. ¹⁶ Therefore circumcise the foreskin of your heart, and be stiff-necked no longer. ¹⁷ For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality nor takes a bribe. ¹⁸ He administers justice for the fatherless and the widow, and loves the stranger, giving him food and clothing. ¹⁹ Therefore love the stranger, for you were strangers in the land of Egypt. ²⁰ You shall fear the Lord your God; you shall serve Him, and to Him you shall hold fast, and take oaths in His name. ²¹ He is your praise, and He is your God, who has done for you these great and awesome things which your eyes have seen. ²² Your fathers went down to Egypt with seventy persons, and now the Lord your God has made you as the stars of heaven in multitude.