Deuteronomy Sermons (written)

Deuteronomy 32:7-14
The Song of Moses, Part II

There are some magnificent literary devices used by Moses in the verses today. He uses parallelism, but he does so in various ways. He uses metaphor. He uses the imperative form of verbs to add vibrancy and life to what he is saying. He uses a form of a verb that gives the sense of a command a couple of times.

These and other such devices bring the passage to a state of animation that brings you directly into what he is saying, as if you are participating in what is happening. If you close your eyes as it is being read, you will be able to form mental images in this way, putting yourself directly into the life of Israel.

Moses will also say something in verse 8 that leaves many guessing as to the intent. Because of variations in the source texts of the verse, it is hard to know exactly what the true rendering is.

Unfortunately, because of this, biblical sensationalists will take what is said and incorrectly apply it to shoddy theology they have developed elsewhere. It sells well, but it really isn’t responsible theology.

Text Verse: “For you are all sons of God through faith in Christ Jesus. ²⁷ For as many of you as were baptized into Christ have put on Christ. ²⁸ There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. ²⁹ And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” Galatians 3:26-29

Properly looking at terms that are used throughout Scripture, one can develop a right understanding of otherwise improperly developed themes, if one is willing to do so. But, typically, people hear something, stick with what they have been told, and would rather go down with the ship than adapt to what is evidently right as concerns that particular thought.

When we get to verse 8, I will give my best analysis of what I think the true rendering is, and why I think it is so. It doesn’t mean I’m right, but there is a logical way to look at the various source texts and come to a reasonable conclusion concerning the variations.

The verse had to start with an original set of words. Attempting to figure out what they are will help us to consider other such changes in source texts as well. With this, we can begin to discern various agendas that are behind the manipulation of what is said.

Sometimes, a normal translational change is responsible, sometimes it is a misunderstanding of what is being conveyed, sometimes it may reveal a bias in thought, and sometimes such a change may be purposeful in order to hide something otherwise quite obvious.

Studying the word is a lifelong pursuit. We should do so with all of our attention and diligence, and we should be careful to refrain from sensationalism. The reason for this is that sensationalism will draw our attention away from what is most sensational of all… Jesus. Let us remember this as we evaluate the word.

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

I. The Calling of Israel (verses 7-9)

In our evaluation of the song now before us concerning an outline, we first divided into verses 1 & 2 which were set forth as an introduction of the song. Verses 3 & 4 proclaimed the perfections of Yehovah. And verses 5 & 6 provided a contrast as seen in the imperfections of Israel.

Now, the next major division of the song goes from verses 7 to 14. They speak of the calling, establishment, and exalting of the nation. That thought is introduced with the words of verse 7…

⁷ “Remember the days of old,

zekor yemoth olam – “Remember days antiquity.” The verb is singular. It could be speaking of Israel collectively or as a directive to each person individually. Based on the poetic structure of the verse, I would say it is the latter. Each person is to remember.

The word olam is a common one that has to be carefully translated to avoid confusion. It speaks of time out of mind, either into the past or into the future. In this case, because it is defining the word “remember,” it refers to ancient days gone by.

In some instances, it can speak of days completely out of mind, where there is no understanding of the reference at all. This is found, for example, in Micah 5 when referring to the coming Messiah –

“But you, Bethlehem Ephrathah,
Though you are little among the thousands of Judah,
Yet out of you shall come forth to Me
The One to be Ruler in Israel,
Whose goings forth are from of old,
From everlasting.” Micah 5:2

The very nature of the surrounding words calls forth the idea of Someone who will come, but who had already existed for a period that cannot even be mentally grasped.

However, the days that Moses now refers to are not unknowable. This is because Moses is specifically calling for remembrance. As this is the case, there is an oral or written account of what occurred that is being called to mind.

Thus, olam here is speaking of days that are knowable, but which are out of mind to the hearer only in the sense that they predate his personal existence. The record of those days is being called to memory as a tool for future instruction. That continues to be understood from the next words…

^7 (con’t) Consider the years of many generations

binu shenoth dor va’dor – “Mentally scan years generation and generation.” Whereas the verb in the last clause was singular, it is now plural, “you all.” The alternating use of the singular and plural is a marvelous tool that Moses employs to captivate the collective mind of the audience as well as each individual mind within it.

The minds of the people are now asked to contemplate that which occurred long ago, mentally scanning what has been so that they can rightly understand what now is. As it is written as a witness to Israel for all generations (31:19-21), then it is something that is to be a living and active call to remember throughout their history.

Repeating the word “generation” as he does (dor va’dor) is a poetic way of stating a plural not unlike how we may employ such a thought today –

Today I am living here
Just as did my ancestors, year to year

Moses has marvelously employed both switching of the number and parallelism in these first two clauses –

(a) +Remember (sg) *days -antiquity
(a) +Mentally scan (pl) *years – generation and generation

He will continue with this in the next two clauses…

^7 (con’t) Ask your father, and he will show you;

sheal avikha v’yagedekha – “Ask your father and he is to declare to you.” The words switch back to the singular, but this is surely referring to each individual – “Each of you is to ask.” Further, the verb of the response to the question is a jussive which is a mood that expresses almost a command. In essence, “When you ask, he is given the command to know and be able to then pass on what you have inquired of.” Likewise…

^7 (con’t) Your elders, and they will tell you:

zeqenekha v’yomeru lak – “Your elders and they will say to you.” The father is the spiritual elder of the house. The elders are the spiritual fathers of the people. “Just as the father is to know and convey a response to you, so the elders are to do.” Again, notice the parallelism and the change in number –

Ask:
(b) +Your father *and he (sg) –is to declare to you.
(b) +Your elders *and they (pl) -will say to you.

Just as when reading Shakespeare, one can see that there is attentive thought to every word and all words in each clause. Taken together, the four clauses read –

(a) Remember (sg) *days -antiquity.
(a) Mentally scan (pl) *years – generation and generation.
Ask:
(b) +Your father *and he (sg) –is to declare to you.
(b) +Your elders *and they (pl) -will say to you.

Great attentive care is certainly the case with the next words…

⁸ When the Most High divided their inheritance to the nations,

The NKJV gives a good sense of what the meaning is. A literal rendering says: b’hankhel elyon goyim – “In bequeathing Most High nations.” In other words, the nations of the world were purposefully divided by Elyon, the Most High. He is above all nations, and He is the Decider of their place and destiny.

What has taken place is not arbitrary. As such, there is a deterministic force that has caused the nations to be who they are and where they are. This is to be understood from both testaments of the Bible, both implicitly and explicitly –

“But the Lord came down to see the city and the tower which the sons of men had built. ⁶ And the Lord said, “Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them. ⁷ Come, let Us go down and there confuse their language, that they may not understand one another’s speech.” ⁸ So the Lord scattered them abroad from there over the face of all the earth, and they ceased building the city. ⁹ Therefore its name is called Babel, because there the Lord confused the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth.” Genesis 11:5-9

It is implied by the dividing of the languages that the people will then be gathered according to those languages. This is clearly stated in the Table of Nations found in Genesis 10 and is based upon the division of these languages found in Genesis 11. This is found in the last words of Genesis 10 –

“These were the families of the sons of Noah, according to their generations, in their nations; and from these the nations were divided on the earth after the flood.” Genesis 10:32

The hand of the Lord, directing the people in this way, is clearly evidenced. Likewise in Acts 17, Paul builds upon this thought, stating it to the people of Athens in a manner which they could understand. In his speech, he cites the words of two Greek philosophers – Aratus and Cleanthes – in order to show them that this knowledge still existed in their collective mind –

“And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, ²⁷ so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; ²⁸ for in Him we live and move and have our being, as also some of your own poets have said, ‘For we are also His offspring.’” Acts 17:26-28

^8 (con’t) When He separated the sons of Adam,

b’haprido bene adam – “In His separating sons of man.” There are two opposing opinions regarding the correct interpretation of the word adam: should it be rendered as a descriptor of man or as a reference to the first man, Adam. The word means both, but the parallelism calls for the former, man.

Adam begat Seth and so on until Noah. During his time, the world was destroyed by flood. From there, the sons of Noah were then divided among their descendants, as is recorded in the table of nations, by name, as it repeatedly says, e.g., “according to their languages, in their lands and in their nations” (Genesis 10:20).

This is understood even many generations later as is stated repeatedly in the psalms concerning the sons of Ham –

“Israel also came into Egypt,
And Jacob dwelt in the land of Ham.” Psalm 105:23

Likewise, the establishment and continuance of the nations and their locations, even into the distant future, is spoken of as a surety in the prophets many hundreds of years later –

“I will turn you around, put hooks into your jaws, and lead you out, with all your army, horses, and horsemen, all splendidly clothed, a great company with bucklers and shields, all of them handling swords. ⁵ Persia, Ethiopia, and Libya are with them, all of them with shield and helmet; ⁶ Gomer and all its troops; the house of Togarmah from the far north and all its troops—many people are with you.” Ezekiel 36:4-6

So deterministic are these words of Moses that they even apply to the last chapters of the last book of Scripture –

“Now when the thousand years have expired, Satan will be released from his prison ⁸ and will go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the sea. ⁹ They went up on the breadth of the earth and surrounded the camp of the saints and the beloved city.” Revelation 20:7-9

Even on the last page of the Bible, the nations are identified as individual entities –

“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.” Revelation 22:1, 2

The sons of man have been separated, and they will retain distinct natures even when all things have been restored to the perfection originally intended for humanity. Again, notice the structure of the clauses –

(a) In +bequeathing Most High *nations (pl)
(b) In His -separating *sons (pl) of man

It is in doing these things that the Lord has determined the groups of people, but in order for them to be groups, they need to be grouped. That is seen in the next words…

^8 (con’t) He set the boundaries of the peoples

yatsev gevuloth ammim – “He establishes boundaries peoples.” The verb is another jussive. It is as if the Lord commands the establishment of the boundaries. He has determined how they will be placed, if they will be uprooted, and where they will go. Jeremiah confirms that this is solely at the direction of the Lord –

“Then the word of the Lord came to me, saying: ⁶ ‘O house of Israel, can I not do with you as this potter?’ says the Lord. ‘Look, as the clay is in the potter’s hand, so are you in My hand, O house of Israel! ⁷ The instant I speak concerning a nation and concerning a kingdom, to pluck up, to pull down, and to destroy it, ⁸ if that nation against whom I have spoken turns from its evil, I will relent of the disaster that I thought to bring upon it. ⁹ And the instant I speak concerning a nation and concerning a kingdom, to build and to plant it, ¹⁰ if it does evil in My sight so that it does not obey My voice, then I will relent concerning the good with which I said I would benefit it.” Jeremiah 18:5-10

However, despite nations being destroyed before Him, it is the Most High who defined their borders in a very purposeful manner, which is…

^8 (con’t) According to the number of the children of Israel.

l’mispar bene Yisrael – “To number sons Israel.” This is one of the most debated and argued over clauses of the entire song, and it is a verse that is used, and manipulated, in order to justify rather poor theology. Two variant readings of it are:

“angels (meaning ‘messengers’) of God” (LXX (Greek), DSS
“sons of God” (Symmachus, Latin)

Which translation is correct is hard to know. People will pick the translation that fits their presupposition concerning their view on other passages in Scripture which they want to support. However, the LXX, the Symmachus, and the Latin are all translated from Hebrew manuscripts.

As this is so, the word “God” is probably likely. From there, the compilers of the Masoretic Text (which is used as the source for the NKJV and many other versions) probably then decided that this was referring to Israel who are the “sons” or “messengers” of God.

It would seem likely that “sons of God” would be interpreted as “angels” (meaning messengers) by some, rather than the opposite, which is a common misunderstanding of the use of the term “sons of God” found in Genesis 6:2 and Job 1:6 & 2:1.

As such, if I were to hypothesize, the true original would be l’mispar bene elohim, or “To number sons of God,” meaning true believers in the Lord God. As I said, the Masoretes then decided that this must be referring to them and changed “God” to “Israel” to define them as the subject.

By doing this, it would argue against the Christian belief that it included them because they are “sons of God” through faith in Christ. This is not an unimportant exercise in analysis, but it is a key point upon which a lot of other theology hangs.

The Masoretic text has been purposefully corrupted in other areas to hide passages that clearly reveal the coming of Christ Jesus. If my proposition is correct (and why would I be rong?), the words are actually stating that the nations are aligned as a tally of true believers in the Lord, something that would correspond to what is said in verse 21, and which Paul uses in Romans 10 when referring to the Gentile believers –

“They have provoked Me to jealousy by what is not God;
They have moved Me to anger by their foolish idols.
But I will provoke them to jealousy by those who are not a nation;
I will move them to anger by a foolish nation.”

This would also then correspond to the truth that there were Gentile believers in the Lord prior to the establishment of Israel as is clearly recorded in Genesis and in Job 1 & 2. The structure would then look like this –

(a) He +establishes boundaries peoples
(b) To -number sons of God

With this in mind, we can then see the parallelism of the verse more clearly –

(a) In +bequeathing Most High *nations (pl)
(b) In His -separating ^sons of man (sg)
(a) He +establishes boundaries *peoples (pl)
(b) To -number ^sons of God

Obviously, I am coming at this with my own presuppositions as well, but they are based on a rational and consistent analysis of the greater concepts that are found elsewhere in Scripture, not on a sensationalistic approach, or one that denies that Messiah has come and has fulfilled what is prefigured in the interpretation of this otherwise really difficult verse. With that noted, Moses next says…

⁹ For the Lord’s portion is His people;

ki kheleq Yehovah amo – “For portion Yehovah His people.” The words are all in the singular. The immediate context is obviously Israel. But, being in the singular, it must include those who came before Israel, such as Enoch, Noah, Abraham, and so on. Also, it must include Job and the other “sons of God” who are noted in Genesis 6 and Job 1 & 2.

As this is so, then it – by default – must ultimately be inclusive of any who belongs to the Lord. However, the next clause seems to deny this…

^9 (con’t) Jacob is the place of His inheritance.

Yaaqov khevel nakhalato – “Jacob line His inheritance.” The word khevel, signifies a cord, territory, band, line, and so on. It comes from khaval meaning to bind or to pledge. Ultimately, it comes from a root signifying to wind tightly, as a rope.

A cord, or a line, is used to measure something, thus establishing a set number, portion, allotment, and so on. As such, the inheritance of the Lord is found measured in Jacob. It is speaking of the man, not the location where he will settle. That makes it seem that Jacob, who is Israel (meaning his descendants), is the sum total of the inheritance of the Lord.

But there is no reason to assume that based on two things. First, Jesus descends from Jacob, and in Him is found the joining of Gentiles into what is given to Israel –

“Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— ¹² that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. ¹³ But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.” Ephesians 2:11-13

There is, therefore, no reason to assume that what Moses says now excludes any outside of Jacob in the absolute sense. Rather, the line of Jacob encompasses those who come to Christ by faith. This can be seen in how the verses are set in parallel –

For:
(a) +Portion Yehovah ^His people
(b) -Jacob line ^His inheritance

Jacob defines the parameter of who the Lord’s people are because Messiah comes through Jacob. And so, secondly, this must be so because Abraham, for example, is clearly one of the Lord’s people, and yet Jacob descends from him.

There is an immediate context, and there is a greater context that must be inferred. With that in mind, the call of Jacob is next referred to by Moses…

There is no other God; I know not one
Search in the highest heavens and there will be only Me
Seek throughout the earth until your days are done
And no other god shall you see

I alone am the Lord your God
And I alone led you in those early days
Out of a howling, a wasteland you did trod
Therefore, you shall commit yourself to Me always

Trust in Me, and I will give you rest
I will lead you on soft paths, lush and green
In your soul, you shall be forever blessed
Because you have no other gods; to you only I am seen

II. The Establishment and Exalting of Israel (verses 10-14)

¹⁰ “He found him in a desert land

The verbs here and in the verses to come are imperfect, producing a state of vividness: yimtsaehu b’erets midbar – “He finds him in a land – a wilderness.” It is as if a movie is playing while Moses describes what is occurring as it happens. Hosea was probably thinking of these words when he wrote –

“I found Israel
Like grapes in the wilderness;
I saw your fathers
As the firstfruits on the fig tree in its first season.” Hosea 9:10

Now, Moses proceeds…

^{10 (con’t)} And in the wasteland, a howling wilderness;

u-b’tohu yelel yeshimon – “And in chaos – a howling, wasteland.” The word tohu has only been seen once so far, in Genesis 1:2, where it described the formless earth. There is also a new word, found only here in the Bible, yelel. It is a noun, not a verb, signifying “a howling.”

Everything about what is said gives the sense of aimlessness, confusion, and a lack of order or purpose. But then…

^{10 (con’t)} He encircled him, He instructed him,

yesovevenhu yevonehu – “He encompasses him; He educates him.” The first verb is savav. It can mean to turn about, go around, or encircle. As such, it could be the Lord is leading him around, or that He is personally encompassing him. “Encompassing” would form proper parallelism. The words speak of the event with a sense of stability and purpose. The chaos is ending.

The second verb is bin, to discern. As such, it is more than instruction, which may or may not take hold. Rather, it is instruction that leads to discernment. Thus, “He educates him” is the intent. There is no longer a chaotic state, a howling, but a reasoned understanding. And more…

^{10 (con’t)} He kept him as the apple of His eye.

yitserenhu k’iyshon eno – “He guards him as little man His eye.” It is a marvelously poetic way of describing the pupil. The word ishon is a diminutive form of ish, or man. Thus, it is the “little man”. Being in the Lord’s eye, it signifies His pupil.

The sense is that as one will guard his pupil from any harm, so the Lord guarded Israel with the same intensity. The four clauses form two parallel ideas.

There is what is lost and what is unknown being replaced with safety and education. And there is insecurity and a lack of definition which is replaced with security and intent. Taken together, the four clauses appear thus –

(a) He finds him *in a land – ^a wilderness
(a) And *in chaos – ^a howling, wasteland
(b) +He encompasses him; He educates him
(b) +He guards him as little man His eye

Moses next continues with the calling…

¹¹ As an eagle stirs up its nest,

It is masculine and describes the father: k’nesher yair qino – “As eagle wakes up his nest.” The Lord is prompting Israel to get up and take flight, abandoning Egypt. He has taught them and protected them in the land where they dwelt, He has guarded them and kept them while destroying their enemies. Now it is time to fly from that nest…

^{11 (con’t)} Hovers over its young

al gozala yerakheph – “Over His young He flutters.” The word gozal, or young bird, was seen in Genesis 15:9, in the first Song of Moses. It is now seen for the second and last time. The word rakhaph has only been seen in Genesis 1:2 where the Spirit of God moved over the surface of the waters.

The Spirit of God brooded over the waters, preparing the creation according to His wisdom. Here, the Lord broods over His young, preparing His people according to His wisdom. Moses is surely tying the preparation of the world for man to His preparation of Israel for being His people. When they are ready, He is..

^{11 (con’t)} Spreading out its wings, taking them up,

The object is singular, not plural. One young is taken: yiprosh kenapha yiqakhehu – “Spreads His wings; He takes him.” It is Israel who is taken up and brought forth from the nest. The imagery is marvelous as the Father cares for His young…

^{11 (con’t)} Carrying them on its wings,

Again, it is singular: yisaehu al evrato – “He lifts him up on His pinions.” It is a new and different word than “wings” of the previous clause, evrah. It signifies the pinions of the bird that the young can cling to. The young need do nothing but enjoy the ride. The idea is similar to that expressed in Exodus 19 –

“And Moses went up to God, and the Lord called to him from the mountain, saying, ‘Thus you shall say to the house of Jacob, and tell the children of Israel: ⁴ “You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself.”’” Exodus 19:3, 4

Notice the new structure for this verse which forms an aa/bb set of parallels –

a) +As eagle -wakes up his nest
a) +Over His young -He flutters
b) *Spreads His wings; ^He takes him
b) ^He lifts him up *on His pinions

Moses pulls out every tool he has available from his store of poetical devices in order to delight the senses of his audience. Next…

¹² So the Lord alone led him,

Yehovah bedad yankhenu – “Yehovah alone He leads him.” The imperfect verbs continue, providing a vivid sense of action to the mind. The words now speak of the actual Exodus while the pillar of fire and cloud went before Israel as they departed –

“So they took their journey from Succoth and camped in Etham at the edge of the wilderness. ²¹ And the Lord went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, so as to go by day and night. ²² He did not take away the pillar of cloud by day or the pillar of fire by night from before the people.” Exodus 13:20-22

In this state of being led by Yehovah, Moses further says…

^{12 (con’t)}And there was no foreign god with him.

v imo el nekar – “And no with Him god foreign.” The “Him” refers to the Lord, not Israel. No other god aided Him as He led His people out. As such, Albert Barnes wisely states –

“The Lord alone delivered Israel; Israel therefore ought to have served none other but Him.”

Moses, still pulling out literary delights, provides a contrasting parallel in this verse –

(a) Yehovah alone He leads him
(b) And no with Him god foreign

With the calling complete, Moses moves to the future of where they are now, speaking of the establishment of Israel in the land…

¹³ “He made him ride in the heights of the earth,

yarkibehu al bamote arets – “He makes him ride upon high places earth.” The idea is that of the Lord causing Israel to subjugate the land, allowing them to take possession of it. The expression is explained in Amos and Micah where the same words are used –

“For behold,
He who forms mountains,
And creates the wind,
Who declares to man what his thought is,
And makes the morning darkness,
Who treads the high places of the earth—
The Lord God of hosts is His name.” Amos 4:13

“For behold, the Lord is coming out of His place;
He will come down
And tread on the high places of the earth.” Micah 1:3

Ultimately, this then looks to be the Lord Himself subduing the earth. But immediately, it speaks of Israel doing so. In the subjugation of the land, Israel can then occupy and enjoy its plunder…

^{13 (con’t)} That he might eat the produce of the fields;

vayokal tenuvoth saday – “And he eats produce fields.” It is a new word, tenuvah, signifying fruit or produce. It is ultimately derived from a word signifying “to germinate.” Hence, that which produces from the seed is what is being referred to.

^{13 (con’t)} He made him draw honey from the rock,

v’yeniqehu debash mi’sela – “And he makes to suck honey from crag.” Israel is a rocky, stony, craggy place. The word sela signifies a craggy rock. In such places, bees will form their hives. Thus, it signifies sweetness, even from a place that would otherwise seem inhospitable.

Despite this as a literal occurrence, debash, or honey, is equated to the word of God in Scripture –

“And He said to me, ‘Son of man, feed your belly, and fill your stomach with this scroll that I give you.’ So I ate, and it was in my mouth like honey in sweetness.” Ezekiel 3:3

The word sela, or craggy place, is metaphorically used to refer to the Lord at times –

“The Lord is my rock and my fortress and my deliverer;
My God, my strength, in whom I will trust;” Psalm 18:2

As such one can infer that this metaphorically can speak of Israel drawing out the word of God from the Lord when in the land given to them. A very suitable analogy.

^{13 (con’t)}And oil from the flinty rock;

v’shemen m’khalmish tsur – “And oil from flinty rock.” This is certainly referring to the growth of the olive trees, even out of hard, flinty rock.

Their roots entwine with the rocks, providing them with a stable, enduring foundation. Also, the moisture that results from the changes in temperature causes condensation which is used to feed the tree. Thus, oil is produced from the flinty rock.

However, there is another metaphor being conveyed. Oil in Scripture speaks of anointing, and thus, the presence of the Spirit. And the tsur, or flinty rock is equated to the Lord, even five times in this chapter –

“He is the Rock, His work is perfect;
For all His ways are justice,
A God of truth and without injustice;
Righteous and upright is He.” Deuteronomy 32:4

As such, it is a metaphor for the coming forth of the anointing of the Spirit from the Lord, something that would occur in and among Israel. In this verse, we have a new structure where the first clause leads to the resulting second thought, and then to the subordinate clauses –

He makes him ride upon high places earth
And he may eat produce fields
And he makes to suck
-Honey from crag
-And oil from flinty rock

The words of the next verse continue to reveal the delights to be obtained from having entered and subjugated this beautiful land that is provided by the Lord…

¹⁴ Curds from the cattle, and milk of the flock,

khemat baqar v’khalav tson – “Curd cattle and milk flock.” The curd signifies milk that is in a partially solid or solid state, such as in thick cream or even butter. It, along with honey, is expressly stated to be what Messiah will be nourished on –

“Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel. ¹⁵ Curds and honey He shall eat, that He may know to refuse the evil and choose the good.” Isaiah 7:14, 15

The curd is then complemented with the fresh milk of sheep. In Scripture, milk is equated to the word as well –

“Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, ² as newborn babes, desire the pure milk of the word, that you may grow thereby, ³ if indeed you have tasted that the Lord is gracious.” 1 Peter 2:1, 2

Moses also notes…

^{14 (con’t)} With fat of lambs;

im khelev karim – “With fat lambs.” Fat is a metaphor for abundance and health of life. The word to describe the lambs is one that signifies them being full-grown and plump. The picture is one of complete abundance and prosperity. Along with that…

^{14 (con’t)} And rams of the breed of Bashan, and goats,

v’elim bene bashan v’athudim – “And rams sons of Bashan and goats.” The type of rams, elim, signify strength. Bashan is an area especially noted for its livestock. As such, it indicates the finest of animals in the best of condition.

The athudim, or rams, signify those that are full grown. The word comes from athad, signifying “to be ready.” Thus, they are perfectly suited for the finest of meals.  And there is yet more…

^{14 (con’t)} With the choicest wheat;

im khelev kilyot khitah – “With fat kidneys wheat.” The fat around the kidneys is the purest of fat. It is the fat that was removed from the animal and burnt upon the altar in the sacrifices of Israel. The kidney is that which signifies the mind and reasoning in the Bible.

These are then used as descriptors of the wheat, it being the very finest of all wheat, being large and with the germ that is exceedingly healthy and ready to burst forth. With this abundance noted, Moses provides one more note in this verse to close us out today. It is stated in the form of an address…

*^14 (fin) And you drank wine, the blood of the grapes.

v’dam enav tishteh khamer – “And blood grape you drink wine.” In this is a word found only this once in Scripture, khemer, or wine. It comes from a word signifying to ferment. As such, this is a poetic way of saying that the wine is fermented and pure. Like blood, it is unmixed.

The structure must be considered with the previous verse. Although I’m not a poetic specialist, I would think this is how the two verses are presented by Moses. If someone has a better way to present them, mail it to me with a $10 evaluation charge.

He makes him ride upon high places earth
And he may eat produce fields
*And he makes to suck
-Honey from crag
-And oil from flinty rock
*Curd cattle and milk flock
-With fat lambs
-And rams sons of Bashan and goats.
*With fat kidneys wheat
* And blood grape you drink wine

In these verses, there are both shadows and hints of the Messiah, as well as that which He provides to His people. There is food for the young, there is food for the mature. There is drink for the young, and there is drink for the mature.

There is that which strengthens the weak to grow, and there is nourishment for the mature to be sustained. It is a beautiful reflection of what is found in Christ and in His word.

This is what Israel was provided for their physical lives, both for continuance and enjoyment. And it anticipates that which is for believers in God’s Christ for our growth, nourishment, and enjoyment as well.

We will see how Israel will fare with these blessings in the verses ahead, and we should contemplate how we will fare as we receive, or ignore, our spiritual blessings.

The Song of Moses speaks of realities concerning the future of Israel in a poetic fashion, but it also speaks of things that we can both reflect on and receive in our life before God.

But just as important as this, the song conveys to us ideas and concepts that will help strengthen our understanding of the rest of Scripture in various ways. It will illuminate the errors and follies of Israel and yet it will also illuminate the unceasing faithfulness of the Lord towards them, despite that.

Let us thank God that He will treat us in the same faithful manner when we are called by Him. The Lord will give us abundance and blessing as we live for Him, and He will chasten us as we fail to do so. But the Lord has never cast off Israel, and He will faithfully keep us to the end as well.

This is the greatness of God towards His redeemed. Let us keep this in mind and hold fast to that. But let us also not test Him as Israel was prone to do. In this, we will remain in the sweet spot of being always on His favorable side.

Closing Verse: “Show Your marvelous lovingkindness by Your right hand,
O You who save those who trust in You
From those who rise up against them.
⁸ Keep me as the apple of Your eye;
Hide me under the shadow of Your wings.” Psalm 17:7, 8

Next Week: Deuteronomy 32:15-22 More of this amazing body of poetry… (The Song of Moses, Part III) (95^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 Song of Moses, Part II

“Remember the days of old
Consider the years of many generations
Ask your father, and he will show you
Your elders, and they will tell you; so take your learning stations

When the Most High divided their inheritance to the nations
When He separated the sons of Adam, as the word does tell
He set the boundaries of the peoples
According to the number of the children of Israel

For the LORD’s portion is His people, this is His stance
Jacob is the place of His inheritance

“He found him in a desert land
And in the wasteland, a howling wilderness: barren and dry
He encircled him, He instructed him
He kept him as the apple of His eye

As an eagle stirs up its nest
Hovers over its young, so it does these things
Spreading out its wings, taking them up
Carrying them on its wings

So the LORD alone led him, not by merely a whim
And there was no foreign god with him

“He made him ride in the heights of the earth
That he might eat the produce of the fields
He made him draw honey from the rock
And oil from the flinty rock, so it yields

Curds from the cattle, and milk of the flock
With fat of lambs they did eat
And rams of the breed of Bashan, and goats
With the choicest wheat

And you drank wine
With the blood of the grapes you did dine

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

⁷ “Remember the days of old,
Consider the years of many generations.
Ask your father, and he will show you;
Your elders, and they will tell you:
⁸ When the Most High divided their inheritance to the nations,
When He separated the sons of Adam,
He set the boundaries of the peoples
According to the number of the children of Israel.
⁹ For the Lord’s portion is His people;
Jacob is the place of His inheritance.

¹⁰ “He found him in a desert land
And in the wasteland, a howling wilderness;
He encircled him, He instructed him,
He kept him as the apple of His eye.
¹¹ As an eagle stirs up its nest,
Hovers over its young,
Spreading out its wings, taking them up,
Carrying them on its wings,
¹² So the Lord alone led him,
And there was no foreign god with him.

¹³ “He made him ride in the heights of the earth,
That he might eat the produce of the fields;
He made him draw honey from the rock,
And oil from the flinty rock;
¹⁴ Curds from the cattle, and milk of the flock,
With fat of lambs;
And rams of the breed of Bashan, and goats,
With the choicest wheat;
And you drank wine, the blood of the grapes.

 

 

 

 

 

 

 

 

 

Deuteronomy 32:1-6
The Song of Moses, Part I

Of our passage today, the John Lange commentary correctly states, “Gen. 49 is ‘the prophetic life-picture of the future of Israel’ … Israel’s position in the world is the prophetic element in this song.”

Moses will describe the future of Israel as they stand before the Lord and among the nations of the world in exacting detail. It is such an accurate description of what lies ahead that it provides a roadmap for pretty much all of their future – much of it sadly, but ultimately, happily.

The words Moses uses, the phraseology he employs, and the concepts that he puts forth are so magnificent in the original that it is more delightful than reading the finest novel or the most beautiful poetry. This is noted by Jamieson-Faucet-Brown –

“The magnificence of the exordium, the grandeur of the theme, the frequent and sudden transitions, the elevated strain of the sentiments and language, entitle this song to be ranked amongst the noblest specimens of poetry to be found in the Scriptures.” Jamieson-Faucet-Brown

The next few weeks will be quite an adventure if you really love the details. In this, we will be looking at a written form and structure that can be difficult and even puzzling at times. Like many poems, the words can be hard to grasp at first, but with careful thought, none of what is said is beyond the ability to discern Moses’ actual intent.

What is exciting though is that, like much of Scripture, there is a prophetic element to what is penned here. If we know the Bible, and we also understand the world around us concerning the nation of Israel, much of what Moses says is, at least in content, like reading a current newspaper.

Text Verse: “Lord, You have been our dwelling place in all generations.
² Before the mountains were brought forth,
Or ever You had formed the earth and the world,
Even from everlasting to everlasting, You are God.” Psalm 90:1, 2

As with the song of Moses, the 90^th Psalm was also penned by Moses, so you can see the similarities in thought that he pens in both. And yet, both were inspired by the Lord. As such, one can see this connecting hand of the Lord just as throughout the rest of Scripture.

He is the One who was there at the beginning. His years are without end, and all things come from Him and are sustained by Him. Thus, as we contemplate the word of God with each passage we read, we are considering His mind, His intents, and His purposes for us.

As for the song of Moses, it carries those same designs, but it is in a special form that is tragically lost with many older translations. The NKJV, regardless of the accuracy of the translation, at least put it in a more proper format. Of this, Adam Clarke notes the following –

“On the inimitable excellence of this ode much has been written by commentators, critics, and poets – and it is allowed by the best judges to contain a specimen of almost every species of excellence in composition. It is so thoroughly poetic that even the dull Jews themselves found they could not write it in the prose form; and hence it is distinguished as poetry in every Hebrew Bible by being written in its own hemistichs or short half lines, which is the general form of the Hebrew poetry; and were it translated in the same way it would be more easily understood.” Clarke

Some things just need to be set forth as they were originally designed. This is true with the Song of Moses. It is good that most newer translations properly form the song so that we can more fully appreciate the beauty of it.

We’ll give a short breakdown of the chapter, and then we will use that as we begin to look it over today as well as in the sermons to come. As he progresses, Moses will spare no expense in using rare or completely unique words. This makes it a real treasure to read.

Also, as Clarke noted, it is broken up into a poetic form that, in turn, carries in it several other literary forms such a metaphor, parallelism, and so on. Great stuff is to be seen in this Song. As far as a basic outline, I would submit the following –

Verses 1 & 2 are an introduction concerning the words to be conveyed.
Verses 3 & 4 proclaim the perfections of Yehovah.
Verses 5 & 6 provide a contrast by noting the imperfections of Israel.
Verses 7-14 speak of the calling, establishment, and exalting of the nation.
Verses 15-18 tell of Israel’s abandonment of Yehovah because of prosperity and ease, leading to apostasy from Him and to false gods.
Verses 19-25 bring out Yehovah’s rejection of Israel, His turning from them, and His judgment upon them. But, in this time of rejecting them, verse 21 alludes to His plan to lure Israel back to Himself through His active turning to another group of people.
Verses 26 & 27 detail the reason for Yehovah’s sparing, and not utterly destroying, the disobedient nation – the safeguarding of His own honor and glory.
Verses 28-33 detail the evident nature of Israel’s unworthiness to be spared. As such, it highlights the very fact that they are spared.
Verses 34-38 reveal the wisdom of allowing Israel to be brought to a state of utter calamity, when all of the other gods fail to deliver, it is to…
Verse 39 reveals that Yehovah has, through His interaction with Israel, demonstrated that He alone is God.
Verses 40-42 call out the judgment of the nations for failing to recognize what God has done, which is manifestly evident through His treatment (establishment, care for, spurning of, punishment upon, sparing, and defense) of Israel.
Verse 43 is a final climactic call to the world who knows Yehovah that He has kept His covenant promises to this nation of disobedience by providing them the atonement they do not, in fact, deserve.

I do hope you will enjoy the coming sermons based on this passage. It is a marvelous part of God’s 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. Give Ear and Hear (verses 1 & 2)

“Give ear, O heavens, and I will speak;

haazinu ha’shemayim va’adeberah – “Give ear you, the heavens, and I will speak.” This is a literal translation, but the way the Hebrew is structured it gives the sense of: “Give ear you, the heavens, so then I will speak.” When the first occurs, the next will then take place.

Moses uses what is known as a prosopopoeia. It is a literary device where an abstract thing is personified. In calling for these bodies to give ear, it is as if they were to listen carefully to the words he will speak. In them, we have an immediate fulfillment of the words from last week –

“Gather to me all the elders of your tribes, and your officers, that I may speak these words in their hearing and call heaven and earth to witness against them.” Deuteronomy 31:28

Moses is the speaker, and yet as the song proceeds, the words will be Moses quoting the very thoughts of the Lord, such as in verses 20-35 and again in verses 37-42.

Moses’ words are words of the covenant, and they will provide insights into the very mind of God as He reveals His glory in and through the nation there before Moses. The heavens are called forth to witness what will be said. Further…

^{1 (con’t)} And hear, O earth, the words of my mouth.

v’tishma ha’arets imre pi – “And hear, the earth, words my mouth.” This was also mentioned by Moses when he said, “and call heaven and earth to witness.” Together, they form the sum of the witness, meaning all of creation. As this is exactly what Moses said he would do, the commentary from last week necessarily needs to be restated.

In calling for the heavens and the earth to witness, he is not calling for judgment, but for witnesses that will testify to the just nature of the coming judgment and punishment. It takes us back to the first sentence of the Bible, “In the beginning God created the heavens and the earth.”

The heavens and the earth themselves are being likened to the surety of the covenant, of which the song is a prophetic anticipation of how Israel will conduct itself before the Lord in relation to the covenant.

When Moses calls the heavens and the earth to witness against Israel, it is not speaking of calling those who dwell in the heavens or those who dwell on the earth to be witnesses. Rather, it is saying that even the heavens and earth are the witnesses.

As evident as these are to remind us of the existence of God, so shall it be the same when the actions against – and for – Israel come. Thus, Israel (and indeed all humanity) should then rightfully say, “As surely as I am standing on the ground, and as surely as the heavens are above my head – both created by God – so is this punishment deserved.”

The inanimate heavens and earth metaphorically speak out the obvious reality of what has occurred when Israel fails and is punished. Just as the Lord is the Creator and Sustainer of the heavens and the earth, He is the Initiator and Monitor of the covenant with Israel.

The sentiment is not unlike that which is stated in Job 20 –

“The heavens will reveal his iniquity,
And the earth will rise up against him.” Job 20:27

It is also what David means when he says that –

“The heavens declare the glory of God;
And the firmament shows His handiwork.” Psalm 19:1

And again, this is unmistakably seen in the words of Paul –

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, ¹⁹ because what may be known of God is manifest in them, for God has shown it to them. ²⁰ For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse.” Romans 1:18-20

The very fact that the heavens and the earth exist, and that they show order, harmony, and structure demonstrate that God is righteous.

They testify to Him, to His power, to His faithfulness, to His right to judge, and also to His eternal nature in what He proclaims. This is both a knowledge that should be terrifying to the nation now being addressed, as well as reassuring to them. Again, this is exactly what the psalmist refers to –

“Forever, O Lord,
Your word is settled in heaven.
⁹⁰ Your faithfulness endures to all generations;
You established the earth, and it abides.
⁹¹ They continue this day according to Your ordinances,
For all are Your servants.” Psalm 119:89-91

One can see the parallel nature of this first verse of the song –

(a) *Give ear you, +the heavens, *and I will speak.
(a) *And hear, -the earth, *words my mouth.”

As it is so that the heavens and the earth are witnesses, Moses continues his introduction to the song, calling for Israel – and indeed all to whom the word is presented – to pay heed…

² Let my teaching drop as the rain,

ya’aroph ka’matar liqkhi – “Let drop as the rain my teaching.” Two new words are immediately given. The first is araph, coming from a primitive root signifying to droop. Hence, it means to drip or drop. It will be seen only here and in Deuteronomy 33:28.

The next is leqakh. It signifies a learning or a teaching, whether on the part of the teacher or the hearer. Six of its nine uses will be in the proverbs.

Here, the words of this verse can be tied into the heavens and the earth of verse 1. The heavens are the source of the rain as it descends from above. The earth is what receives what then flows downward from above.

The actual intent of Moses’ words is hard to know. It can be translated passively as “Let my words…” If so, Moses is calling for the hearer to listen and to let what he says alight upon him and begin to fill him.

It can be as a petition, “May my words…” If so, Moses is indicating that the wise person will listen, hear, and begin to understand what is being conveyed.

Or, it could be as a statement of fact, “My words shall…” The words will drop slowly at first, word by word. They will then increase as he speaks until they overflow with the wisdom they contain and until they have revealed all that is to descend from the heavenly realm into the minds of those who hear.

Whichever way, the idea is that Moses’ teaching will come down, dropping from above to nourish the soul, just as raindrops upon the earth to nourish it. Next…

^2 (con’t) My speech distill as the dew,

tizal ka’tal imarti – “Stream as the dew, my speech.” The word tal, or dew, is used. It comes from talal, meaning to cover over, like a roof. In the first clause, the teaching was to drop as the rain. It is a sign of abundance coming down. Now, the speech which carries the teaching is to spread out as dew, permeating every part of the hearer. Moses next provides parallelism to the first two clauses…

^2 (con’t) As raindrops on the tender herb,

kisirim ale deshe – “As showers upon the tender grass.” Here is a word found only this once in Scripture, sair. It signifies rain (drop). The word is formed in the same way as the word sa’iyr, or hairy. Being in the plural, it gives the sense of abundance of rain, like hair flowing on a hairy goat.

Due to it being the same form as “hairy,” we are given an additional insight into what is being said. Hair in the Bible signifies an awareness, especially an awareness of sin as represented in the hairy goat sin offering.

Moses’ idea is that his words will show the greatness of God contrasted to the corrupted, sinful state of Israel. Moses is imploring his people to see the connection and perceive its meaning. It is as if showers of rain come down upon the newly sprouted grass. The grass will benefit from the rain, and the wise will benefit from the instruction of the speech.

^2 (con’t) And as showers on the grass.

v’kirvivim ale esev – “And as abundant drops upon the tender herbs.” The word revivim, or abundant drops, is introduced. It comes from ravav, meaning “many.” Thus, it is an accumulation of drops, a shower.

When the showers alight upon the tender herbs, they will feed from the water and gain nutrients from the soil. The heavens and the earth work together to produce a crop that is beneficial to man and to beast.

In this case, Moses is imploring (or affirming) that the divine wisdom will be conveyed, and that it will be considered so that a mature understanding of it will result. One can see the parallelism between the clauses when they are properly translated –

(a) +Let drop as the rain *my teaching. (heavy)
(a) -Stream as the dew, *my speech. (light)
(b) As +showers ^upon the tender grass (heavy)
(b) And as –abundant drops ^upon the tender herbs. (light)

The main force of the words is that of the agency of them being sent in order to produce its intended effect. The resulting effects are a secondary, and hopefully anticipated, result. The instruction is rained down, and it then permeates everything that will receive it. With that in mind, Moses will next exalt the Lord…

Seek the Lord and none other, always
For He is the Rock, Faithful and True
Seek out the Lord for all of your days
Hide yourself in Him and He will establish you

His righteousness is near; it is close at hand
And salvation has gone forth from Him
Be without fear, for goodness He has planned
Lovingkindness and mercy; full to the brim

Even overflowing are these things from Him
For His righteousness is forever; it has no end
Yes, goodness and mercy overfloweth the brim
On the Lord our God, you can depend

II. The Rock! (Verses 3 & 4)

³ For I proclaim the name of the Lord:

ki shem Yehovah eqra – “For Name Yehovah I invoke.” The word qara means to call (actively or passively), to proclaim, to read, and so on. Most translations here use the word “proclaim.” That would mean Moses is making an affirmative statement concerning Him. This is then followed by more affirmative statements. That may be the case.

However, I would think Moses is invoking, or making an appeal to, the name of the Lord. In Exodus 34, the Lord proclaimed His name –

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

The Lord’s name has been proclaimed. As such, I believe Moses is now invoking that name as a witness against Israel for their corrupt ways that begin to be referenced in verse 5. After this appeal to the Name, then the affirmative statements that follow are given to bolster why the Lord is just in His judgments.

The introductory words have been stated, the Name Yehovah has been invoked, and now Moses will call for others to acknowledge this and then He will proclaim Yehovah’s perfections…

^3 (con’t) Ascribe greatness to our God.

havu godel l’lohenu – “Ascribe you (all) greatness to our God!” This is to be the natural response to invoking His name – “I appeal to the Name of Yehovah!” / “We ascribe greatness to His name.” The structure of the verse is a standard a/b contrasting parallel –

(a) For Name Yehovah I invoke. (singular)
(b) Ascribe you (all) greatness to our God! (plural)

It is an acknowledgment of what He is because of who He is. “He is great because He is Yehovah. He is our God!” And the reason He is great, in His being and in our eyes, is…

⁴ He is the Rock,

The words are placed absolutely: ha’tsur – “The Rock!” It is an indication of permanence, stability, and immutability. It is the first time He is called this in Scripture, but it is not the first time He has been equated to it in typology.

The Lord as the Rock was typologically seen in Exodus 17 when the rock was struck and then water issued forth. Likewise, Moses was hidden in the rock in Exodus 33. Both times were clear typological anticipations of Christ. In fact, Paul explicitly says this concerning the Rock and the water in 1 Corinthians 10 –

“Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, ² all were baptized into Moses in the cloud and in the sea, ³ all ate the same spiritual food, ⁴ and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ.” 1 Corinthians 10:1-4

Further, the term is specifically cited by both Paul in Romans 9:33, and by Peter in 1 Peter 2:6, as cited from Isaiah 8:14, where the Lord, Yehovah, is referred to –

“He will be as a sanctuary,
But a stone of stumbling and a rock of offense
To both the houses of Israel,
As a trap and a snare to the inhabitants of Jerusalem.” Isaiah 8:14

With these New Testament references to Christ Jesus as the Rock being directly equated to Yehovah of the Old Testament, it is without excuse that anyone would deny that Scripture indicates that Jesus is Yehovah incarnate.

Someone may not believe the Bible, or in the Lord, but nobody can honestly deny that the intent of Scripture is that Jesus and Yehovah are one and the same.

As far as the term itself, four more times the Lord will specifically be called “the Rock” in this chapter. But more, he will twice be contrasted to other rocks, meaning false gods. Of the Rock, Moses next says…

^4 (con’t) His work is perfect;

Rather than how the NKJV translates this, the perfection is stated first: tamim paolo – “Perfect His work.” It is a new word, poal, signifying deeds or work. Being described as tamim means without blemish. It is the word used to describe the sacrificial animals that were presented to the Lord.

All that the Lord does is complete, sound, and flawless. Thus, it is upright. This would include, but not be limited to, His work of creation, interactions, redemption, and salvation. When He purposes something, it will come to pass.

As such, it is a note of surety for Israel both in judgment and in preservation. The Lord will judge perfectly according to His word. The Lord will preserve perfectly according to that same word. In the same manner, because Jesus is the Lord, it is a note of the same for those who are His people.

What God in Christ does will be perfectly handled in the judgment of His people, but it will also be in accord with the promise of His salvation –

“For no other foundation can anyone lay than that which is laid, which is Jesus Christ. ¹² Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, ¹³ each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. ¹⁴ If anyone’s work which he has built on it endures, he will receive a reward. ¹⁵ If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.” 1 Corinthians 3:11-15

^4 (con’t) For all His ways are justice,

ki kal derakha mishpat – “For all His ways just.” There is one way with the Lord, even if it is expressed in many ways. In other words, His way is just, and thus all His ways are just. He will never deviate from being just, so every avenue He takes is just. This is not unlike James’ words –

“Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning.” James 1:17

The meaning of James’ words is that there is no parallax in the Lord. No matter what angle he is viewed from, He is perfectly unchanging. As such, there is no shadow that can move in relation to Him. This is essentially how Moses speaks of the Lord now. Further, He is…

^4 (con’t) A God of truth and without injustice;

El emunah v’ein avel – “God of stability and no unrighteousness.” The first word is emunah. It signifies firmness, steadfastness, fidelity, and so on. Thus, the sense is stability. The second word is avel, signifying injustice, unrighteousness, moral wrong, and the like.

He will not be moved, and He will never do wrong. There is no iniquity, bias, or prejudice in Him. Rather, He is firm, fixed, and steadfast in His being. And more…

^4 (con’t) Righteous and upright is He.

The words are emphatic: tsadiq v’yashar hu – “Righteous and upright HE.” Thus, it is an expression of His very being. The words tsadiq and yashar point to that which is righteous and that which is right (straight or upright). The words of Peter in the New Testament tie Christ directly to the thought of Moses now –

“But you denied the Holy and Righteous One, and asked for a murderer to be granted to you,” Acts 3:14 (WEB)
The very being of Christ is that of One who is Righteous. The sentiment of this verse is, at least partly, seen in Psalm 145 –

“The Lord is righteous in all His ways,” Psalm 145:17

Likewise, the words mirror the description of Christ as He returns in glory in Revelation 19 –

“Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war.” Revelation 19:11

What Yehovah does is embodied in the Person and actions of Jesus Christ. With this noted, we can again, as in verse 2, see the parallelism of the words shining forth in an a/b/a/b structure –

(a) *The Rock! +Perfect His work. (stable/no fault)
(b) ^For all His ways just. (expresses His being)
(a) *God of stability and +no unrighteousness. (rock/perfect)
(b) ^Righteous and upright HE. (expresses His being)

With this stated, we can – at least from my perspective – next see why Moses invoked the name of the Lord in verse 1…

I have stretched out My hands all day long
To a people rebellious and without sense
They sing to other gods, a distasteful song
The guilt of their iniquity is more than immense

What would the end of them be?
Were it not for the promise that I made?
If not for that, they would have perished quickly
They are not worth even the most useless trade

But for My sake they shall be made right
Because I am Faithful and True to the words I speak
For them, there will be an end to the fright
When in the future, it is Me they finally seek

III. A Perverse and Crooked Generation (Verses 5 & 6)

Where verses 3 and 4 highlighted the perfections of the Lord, verses 5 & 6 provide a contrast, revealing the imperfections of Israel…

⁵ “They have corrupted themselves;

Though almost everyone translates it this way, it is incorrect. The verb is singular as is the preposition: shikhet lo – “Corruption to him.” It can either be a statement concerning the nation, or a question concerning the Lord.

Therefore, it either says, “He (Israel) has corrupted himself” or “Is corruption His?” (JPS Tanakh). In other words, “Is corruption found in Him?” Or “Is He the source of corruption?”

If it is a statement of fact, then the words mirror the words of Isaiah 1 where the same word is used –

“Alas, sinful nation,
A people laden with iniquity,
A brood of evildoers,
Children who are corrupters!
They have forsaken the Lord,
They have provoked to anger
The Holy One of Israel,
They have turned away backward.” Isaiah 1:4

If it is a rhetorical question, it is asking if the defect that will be presented is the Lord’s fault. If so, the answer is obvious, and it explains why Moses would invoke the name of the Lord in verse 2.

Due to the parallelism, I would go with the words of this clause as speaking of Israel, thus forming a parallel. However, it could just as easily be a contrasting parallel. Either way, a matter must be resolved because of His perfect nature…

^5 (con’t) They are not His children,

lo banav – “Not His sons.” The inserted words are correct, “They are not His sons.” They can’t be because there is no corruption in Him. He is perfect in all His ways. As such, there can be no harmony; the bond is severed…

^5 (con’t) Because of their blemish:

muman – “Their blemish.” The whole thought so far can now be more clearly understood –

“Is corruption His? (or “He has corrupted himself!)
They are not His children!
It is their blemish!”

The people called by the Lord have severed themselves from the family of the Lord. They bear a defect that is of their own doing and was not derived from Him.

It is the state of Israel of the future. A time is prophesied when the people would be entirely cut off from fellowship with the Lord because of their own doings. They are…

^5 (con’t) A perverse and crooked generation.

dor iqesh u-pethaltol – “Generation twisted and warped.” Moses uses two new words. The first is iqesh, signifying distorted, false, crooked, or perverse. It comes from aqash, to twist, and it is mostly used in the book of Proverbs.

The next word is found only here in Scripture, pethaltol. It is derived from pathal, to twine, thus, to struggle, wrestle and so on. It signifies being crafty or crooked like one who is warped and always trying to wrestle off the authority over him.

This is the defect that Israel has, and it is not something derived from the Lord, but rather from their own warped senses. The words perfectly call to mind what Peter says in Acts 2 –

“And with many other words he testified and exhorted them, saying, ‘Be saved from this perverse generation.’” Acts 2:40

With this stated, one can now see the parallelism in an a/b/a/b structure –

(a) *Corruption to him. (reference to defect)
(b) ^Not His sons. (identifies the state of Israel)
(a) *Their blemish. (reference to defect)
(a) ^Generation twisted and warped. (identifies the state of Israel)

The generation that rejected Christ, and which still exists to this day, is a perverse generation. They bear the defect of having severed themselves from Christ. Until that is corrected, they are not – and indeed cannot be – His children. Because of their unwieldy, twisted nature, Moses asks…

⁶ Do you thus deal with the Lord,

The order of the words bears an emphatic nature: ha l’Yehovah tigmelu zot – “Do to Yehovah you (all) do this?” The words would be well paraphrased by saying, “Is this how you act toward the Lord?” It is a question of incredulity. Moses sees the future and he knows the outcome of their conduct. And he is appalled at what he knows is coming. As such, he calls out…

^6 (con’t) O foolish and unwise people?

am naval v’lo khakam – “People foolish and no wise.” It is a new adjective, naval. It signifies a person who is stupid or wicked. He is vile. It is the same as the name of Nabal in 2 Samuel 25. Thus, it explains the words his wife uses when describing him –

“Please, let not my lord regard this scoundrel Nabal. For as his name is, so is he: Nabal is his name, and folly is with him!” 2 Samuel 25:25

Israel is just like Nabal according to Moses. They are a foolish and unwise people. As such, the following words are set against the previous words that said, “They are not His sons.” Moses says…

^6 (con’t) Is He not your Father, who bought you?

halo hu avikha qanekha – “Not HE your Father your Purchaser?” The words take Israel back to the first Song of Moses, just after having been brought out from Egypt. There, the same word, qanah, is used –

“Fear and dread will fall on them;
By the greatness of Your arm
They will be as still as a stone,
Till Your people pass over, O Lord,
Till the people pass over
Whom You have purchased.” Exodus 15:16

Thus, Moses is saying that even though they are not His children, He is their Father. He purchased them and, therefore, they will be brought to Himself at some point. It is a truth spoken forth as both songs of Moses conclude –

You will bring them in and plant them
In the mountain of Your inheritance,
In the place, O Lord, which You have made
For Your own dwelling,
The sanctuary, O Lord, which Your hands have established.
¹⁸ “The Lord shall reign forever and ever.” Exodus 15:17, 18

&

“Rejoice, O Gentiles, with His people;
For He will avenge the blood of His servants,
And render vengeance to His adversaries;
He will provide atonement for His land and His people.” Deuteronomy 32:43

With this understanding, Moses completes the words of the passage for today, saying…

*^6 (fin) Has He not made you and established you?

Again, there is an emphatic nature to the words: hu asekha v’konenekha – “HE made you and established you.” The Lord personally intervened in their history, time and again, in order to bring them into being and then to establish them.

There was nothing random about what He did. Rather, everything was, continues to be, and will continue to be purposeful in regard to them. But there is a point of contention that exists between them, and it is a personal defect in the nation.

For now, and to understand the parallelism, the following is seen. It is, again, an a/b/a/b structure –

(a) Do to Yehovah you (pl) do this? (question to the people)
(b) People foolish and no wise. (a truth concerning Israel)
(a) Not HE your (sg) Father your (sg) Purchaser? (question to the nation)
(b) He made you and established you. (a truth concerning Israel)

Until the defect of Israel is resolved, they are not His children, and they are not His people. In the coming verses, Moses will show just what the Lord did to establish them, and he will show them – in advance – exactly what they will do to provoke Him, thus cutting themselves off from Him.

In cutting themselves off, the Lord will respond by cutting them off. Israel’s position in the land, and as the people of the Lord, is solely determined by their actions and conduct before Him. The final state of Israel is set, and it is predetermined.

He will never cut them off completely, and Moses will explain exactly why as he continues. Thus, the severity and the honor of being Israel are tied together in one package. It demonstrates the unfailing nature of the Lord that this is so.

The same treatment can be expected by each of us. There can be severity in His hand against us, but there will never again be a separation from Him. We have the lesson of Israel, and we have the words of the epistles to direct us.

In the end, we who are the redeemed of the Lord must make our own choices. Will we be foolish and unwise, thus arousing the Lord’s displeasure, or will we be people of integrity and live for Him as we live out our lives?

The song of Moses is written to Israel, but the precepts that are derived from it can be just as easily applied to us. Be wise, be discerning, and be circumspect in your life and conduct before this great God – the Rock! May it be so, to His glory.

Closing Verse: “In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, ⁵ deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.” 1 Corinthians 5:4, 5

The people of Israel were handed over to the Satan to suffer because of their conduct before the Lord. The sinner at Corinth was to be handed over as well. However, Israel the nation as well as that wayward sinner, will find that God is ultimately faithful, even when they were not.

Next Week: Deuteronomy 32:7-14 Slowly pecking away at it until it is through (The Song of Moses, Part II) (94^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 Song of Moses, Part I

“Give ear, O heavens, and I will speak out
And hear, O earth, the words of my mouth; hear my shout

Let my teaching drop as the rain
My speech distill as the dew
As raindrops on the tender herb
And as showers on the grass may they be to you

For I proclaim the name of the LORD:
Ascribe greatness to our God; hear my word

He is the Rock, His work is perfect
For all His ways are justice, as all the world can see
A God of truth and without injustice
Righteous and upright is He

“They have corrupted themselves
They are not His children, this disobedient nation
Because of their blemish
A perverse and crooked generation

Do you thus deal with the LORD
O foolish and unwise people? Is this what you do?
Is He not your Father who bought you?
Has He not made you and also established 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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

“Give ear, O heavens, and I will speak;
And hear, O earth, the words of my mouth.
² Let my teaching drop as the rain,
My speech distill as the dew,
As raindrops on the tender herb,
And as showers on the grass.
³ For I proclaim the name of the Lord:
Ascribe greatness to our God.
⁴ He is the Rock, His work is perfect;
For all His ways are justice,
A God of truth and without injustice;
Righteous and upright is He.

⁵ “They have corrupted themselves;
They are not His children,
Because of their blemish:
A perverse and crooked generation.
⁶ Do you thus deal with the Lord,
O foolish and unwise people?
Is He not your Father, who bought you?
Has He not made you and established you?

 

 

Deuteronomy 31:22-30
A Witness Against You

In the passage today, as with last week, it is noted that the song to be presented will be a witness for the Lord against the people. The reason this is so, is because the words testify to what will come upon the people if they don’t pay heed.

As long as the words are available, and as long as the people exist, the words will be a witness. Well, Israel still exists, and the words of Deuteronomy also still exist. And so, the witness continues.

This is not unlike the witness given to our own nation in the writings of our founding fathers. The number of quotes of warning from those who foresaw the need to be vigilant goes on and on. As long as the words continue to exist (unless they are utterly eradicated by the commies on the left – which is a chief goal of theirs), and as long as the nation exists, they stand as a witness to us –

“I predict future happiness for Americans, if they can prevent the government from wasting the labors of the people under the pretense of taking care of them.” Jefferson

Jefferson gave his warning. It stands as a witness to his wisdom and our increasing folly.

“And of what kind are the men that will strive for this profitable preeminence, through all the bustle of cabal, the heat of contention, the infinite mutual abuse of parties, tearing to pieces the best of characters? It will not be the wise and moderate, the lovers of peace and good order, the men fittest for the trust. It will be the bold and the violent, the men of strong passions and indefatigable activity in their selfish pursuits. These will thrust themselves into your government and be your rulers.” Franklin

Benjamin Franklin saw the inevitable outcome of the tyrannical desires of those who hate freedom for the masses. The recent medical manipulation of the masses has moved these forces into hyperdrive. It is doubtful that even Franklin would have been able to imagine this avenue having been employed as it has.

We have established witnesses that testify to the people of what was anticipated when vigilance is replaced with apathy. Israel does too. Oddly enough, many of Israel, meaning the people, live in this nation today.

And of them, many are in the halls of government striving for ever greater promotion of wickedness. The very attitude of the people that both Moses and our founding fathers warned against is clearly seen in them.

It is as if they rejected the Lord through their rejection of Moses, and now they are openly embracing the devil through their movement of this nation towards an alignment with the coming antichrist. The same spirit moves within them now that moved them away from their Savior when He presented Himself to them.

Text Verse: “I have come in My Father’s name, and you do not receive Me; if another comes in his own name, him you will receive. ⁴⁴ How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God? ⁴⁵ Do not think that I shall accuse you to the Father; there is one who accuses you—Moses, in whom you trust. ⁴⁶ For if you believed Moses, you would believe Me; for he wrote about Me. ⁴⁷ But if you do not believe his writings, how will you believe My words?” John 5:43-47

“If Congress can employ money indefinitely, for the general welfare, and are the sole and supreme judges of the general welfare, they may take the care of religion into their own hands; they may appoint teachers in every state, county, and parish, and pay them out of the public treasury; they may take into their own hands the education of children, the establishing in like manner schools throughout the union; they may assume the provision of the poor…. Were the power of Congress to be established in the latitude contended for, it would subvert the very foundations, and transmute the very nature of the limited government established by the people of America.” Madison

Madison’s words stand as a witness as well. Exactly what he spoke of concerning the welfare state, the religion of the state, the taking over of the school, and the subversion of the government are all being cunningly worked out by the left in our nation. We can no longer say, “the radical left,” because the left has completely converted to what that once meant.

They are taking the foundational underpinnings of our nation, and they are tearing them apart, one statue, one religious attack, one police department at a time. The work of their own hands, and not the providence of God who rules, has become the standard. And their works speak only of wickedness and control.

Israel failed to heed Moses so that when Christ came, they nailed Him to a tree. Our nation is failing to heed its Christian founders9, and we are crucifying our religious rights – and thus all of our other rights – openly and publicly.

Man apart from Christ cannot properly rule with freedom. And a nation which has departed from the way of the Lord is doomed to destruction. In the end, we know Israel will finally learn its lesson. As for this nation, that is not as certain. Only time will tell. But for the short term, we can see where things are going. And it isn’t pretty.

But enough about this nation. We have a better hope in Christ. We must do what we can while we are here, but no matter what the outcome for this land will be, for those who are the called of the Lord, a far fairer land lies ahead. For now, we have a sermon to hear. It is one based on God’s 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. And I Will Be with You (verses 22 & 23)

In the previous passage from last week, the Lord told Moses that he was to rest with his fathers. After that, He detailed to Moses how the people would rise up and play the harlot, forsaking the Lord and breaking His covenant. In this, the Lord told him that many evils would fall upon the people and that He would hide his face from them because of their actions.

With that noted, he then said these words to Moses to close us out –

“Now therefore, write down this song for yourselves, and teach it to the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel. ²⁰ When I have brought them to the land flowing with milk and honey, of which I swore to their fathers, and they have eaten and filled themselves and grown fat, then they will turn to other gods and serve them; and they will provoke Me and break My covenant. ²¹ Then it shall be, when many evils and troubles have come upon them, that this song will testify against them as a witness; for it will not be forgotten in the mouths of their descendants, for I know the inclination of their behavior today, even before I have brought them to the land of which I swore to give them.” Deuteronomy 31:19-21

With that context remembered, the narrative now continues, saying…

²² Therefore Moses wrote this song the same day,

This is exactly in accord with what the Lord had just said, “Now therefore, write down this song for yourselves.” The words now bear an emphasis: v’yiktov Moshe eth ha’shirah ha’zot ba’yom ha’hu – “And wrote Moses the song the this in the day the it.”

The command was given, and the record of Moses’ immediate obedience is recorded. In verse 19, the command was in the plural, but here it is Moses who actually pens the words that are recorded.

It can be inferred from the Lord’s words that the song to be recorded comes directly from Him through divine inspiration, or even through audible oral pronouncement, probably the latter. That this is likely was seen in Numbers 7 –

“Now when Moses went into the tabernacle of meeting to speak with Him, he heard the voice of One speaking to him from above the mercy seat that was on the ark of the Testimony, from between the two cherubim; thus He spoke to him.” Numbers 7:89

As such, the song – like all of Scripture – contains the very word of God, uttered forth by Him. Of the song that Moses records, Jamieson-Fausset-Brown gives a rather awkward analysis –

“National songs take deep hold of the memories and have a powerful influence in stirring the deepest feelings of a people. In accordance with this principle in human nature, a song was ordered to be composed by Moses, doubtless under divine inspiration, which was to be learnt by the Israelites themselves and to be taught to their children in every age, embodying the substance of the preceding addresses, and of a strain well suited to inspire the popular mind with a strong sense of God’s favor to their nation.” Jamieson-Fausset-Brown

This may ultimately be true, because the Lord had covenanted with Israel to never abandon them, but it hardly reflects the words that the Lord has just said to Moses –

“…then they will turn to other gods and serve them; and they will provoke Me and break My covenant. ²¹ Then it shall be, when many evils and troubles have come upon them, that this song will testify against them as a witness.” Deuteronomy 31:20, 21

The song, rather than being something to “inspire the popular mind with a strong sense of God’s favor,” is rather a song:

* To witness to the Lord’s unchanging character
* Of His faithfulness to the nation in providing everything He said He would
* Of their apostasy against Him
* Of the consequences of that apostasy
* Of His clear calling of others outside of Israel to Himself as a means of rebuking them for their actions because of their ridiculous stupidity in not perceiving exactly what He was doing – because He had told them in advance of exactly what He was doing
* Of His returning His favor to them, not because they deserved it, but because of His unchanging character that set forth His plans and purposes in the first place.

These are some of the main themes that can be deduced by a cursory reading of the song recorded in Chapter 32. The only “strong sense of God’s favor” to be found is the overarching promise to not utterly destroy them.

If that was the only thing Israel was looking forward to concerning God’s favor, it would demonstrate an even duller sense in the collective mind than the song actually portrays of them, which is a hugely dull sense, as the Lord Himself says –

“For they are a nation void of counsel,
Nor is there any understanding in them.” Deuteronomy 32:28

Despite these things, the song was recorded, it has been carefully maintained, and it clearly and accurately details the incredible future history of the nation. As such, it isn’t just a national song to inspire, like the words of their national song, Ha’tikvah, sung by Israel today.

Rather, it is a prophetic look into the future of the nation, which is at best bleak for much of its history, the calling of others by the Lord as a means of provoking them, and of the ultimate return to a state of blessing upon them while continuing to bless those He has called apart from them.

Paul will rely on portions of this song in His writings to convey what is going on in God’s redemptive workings between Israel and the Gentiles. With these things in mind concerning the song, Moses obediently wrote it down…

^{22 (con’t)} and taught it to the children of Israel.

v’lamedah eth bene Israel – “and he taught sons Israel.” Again, this is exactingly in accord with verse 19, “and teach it to the children of Israel; put it in their mouths.” Just as instructed, so Moses followed through with what was said. This is now the seventeenth and last time that the word lamad, is used in Deuteronomy.

It was introduced into Scripture in Deuteronomy 4:1, and it will continue to be seen, but it has been a common note concerning the contents of the law in this book. It properly signifies “to goad,” and thus – by implication – “to teach.” The rod is given as an incentive to learn at times. This is the idea now.

Moses is prodding them to learn this song so that it would be thoroughly instilled in them, and that they would then pass its words on to others after them. With this task complete, the Lord now personally ensures that the continuance of leadership in the nation will not be in question…

²³ Then He inaugurated Joshua the son of Nun,

v’tsav eth Yehoshua bin nun – “And commanded Joshua son Nun.” This may or may not be the same as the inauguration of Joshua recorded at the time Moses laid his hands upon him before Eleazar the priest and all the congregation. That was recorded in Numbers 27 –

“So Moses did as the Lord commanded him. He took Joshua and set him before Eleazar the priest and before all the congregation. ²³ And he laid his hands on him and inaugurated him, just as the Lord commanded by the hand of Moses.” Numbers 27:22, 23

The same word, tsav, is used both there and here. It means to command, commission, give charge, and so on. As for the command, the text makes it unclear who is actually speaking. One would initially think it was Moses based on the connection to the previous verse. And yet, in the next clause, it will be in the first person and appear to be the Lord –

“And Moses wrote this song in that same day, and he taught it to the children of Israel. ²³ And he (or He) commanded Joshua, son of Nun, and said, ‘Be strong and be strengthened; for you shall bring the children of Israel into the land which I swore to them, and I will be with you’” (CG).

This leaves several possibilities:

It is Moses speaking on behalf of the Lord (something seen elsewhere).
It is Moses speaking in the first clause, and then the Lord picks up the second.
The subject has changed from the previous verse from Moses to the Lord.

No matter which, the Lord is the understood subject of at least the final clause. For now, whether Moses or the Lord…

^{23 (con’t)} and said, “Be strong and of good courage;

It is the exact same words spoken by Moses to Joshua in verse 31:7 – v’yomer khazaq v’emats – “and said, ‘be strong and be strengthened.’” It is also what Moses said to the people in verse 31:6. However, for Joshua now, there is a difference in the next words…

^{23 (con’t)} for you shall bring the children of Israel into the land of which I swore to them,

In 31:7, Moses said that Joshua must go with the people. Now, the Lord (either directly or through Moses) says, that Joshua would bring the people in. Joshua is both one of the people and he is the leader of them as well. Such is true with Christ. He was both of Israel, and He is the Leader who will bring them into the inheritance.

The Lord swore to Israel that He would bring them in, and He will do exactly as He swore, using Joshua as His instrument to make it come about. Likewise, the promised rest for Israel will come to them, and Jesus is the instrument by which that will come to pass. The Lord has spoken, and He will perform, as He next notes…

^{23 (con’t)} and I will be with you.”

The “you” is singular. He is speaking to Joshua, through whom the action will be performed. Notice the three times this thought is presented in the chapter.

Taken together with the highly unusual structure of verse 31:3 that was carefully evaluated then, one cannot help but get a sense of the 1) absolute inspiration of Scripture, represented by Moses, and 2) the deity of Christ which is being hinted at with the words of Moses and the Lord concerning the Lord and Joshua –

v3 – Moses to the people: “The Lord your God Himself crosses over before you; Joshua himself crosses over before you.”

v6 – Moses to the people: “Be strong and of good courage, do not fear nor be afraid of them; for the Lord your God, He is the One who goes with you. He will not leave you nor forsake you.”

v7, 8 – Moses to Joshua: “Be strong and of good courage, for you must go with this people to the land which the Lord has sworn to their fathers to give them, and you shall cause them to inherit it. ⁸ And the Lord, He is the One who goes before you. He will be with you, He will not leave you nor forsake you; do not fear nor be dismayed.”

v23 – Moses/the Lord to Joshua: “Then He inaugurated Joshua the son of Nun, and said, ‘Be strong and of good courage; for you shall bring the children of Israel into the land of which I swore to them, and I will be with you.’”

The law (Moses – the word of God) instructs the people concerning who Jesus is in relation to the Lord. The law (Moses) instructs Christ Jesus concerning His charge and of the Lord’s presence with Him. The law (Moses)/the Lord instructs Christ Jesus that the Lord is with Him.

Whether one accepts this interpretation or not, it is exactly what is revealed in Scripture concerning the nature of what actually occurs concerning the word of God, the Lord, and Christ Jesus when evaluated from a Christian perspective.

The word of God reflects who the Lord is. Christ is the embodiment of the Word given forth by the Lord, and the word testifies to who Christ is and what He would do because He is the Lord – He is the Word. The commissioning of Joshua is both by Moses and the Lord, and the commission of Christ is both by the Word and the Lord.

The Law of Moses, the word of the Lord presented to Israel for their instruction, is carefully presenting what lies ahead in typology concerning the coming of Messiah. With that incredible thought, the words of revelation received in the tent of meeting come to a close.

But more, the words that Moses recorded have now come to an end as well. Though the Song of Moses, the blessing of the tribes, and the record of Moses’ final time overlooking the land – along with his death and burial – is yet ahead, it has been compiled by this point in the chronology by him, or some of it was recorded by someone else. This is to be understood from the next words of the narrative…

Be strong and also be of good courage
For you shall bring the people in
Let not what lies ahead discourage
For You shall prevail; in You shall be found no sin

They shall enter the land of promise that to them I swore
And I will be with You; it shall come about
Those with faith will enter and receive so much more
Because they believed My word; in them there was no doubt

Trust in Me, My people, and trust in My Son
We will go with you, and we shall bring you in
By faith in what we will do, the battle is won
At the moment you believe, your new life will begin

And it comes with a guarantee concerning what was done
The seal of the Spirit, purchased for You by My Son

II. Call Heaven and Earth to Witness (verses 24-30)

²⁴ So it was when Moses had completed writing the words of this law in a book, when they were finished,

It is possible this was written by Moses, but it is not so much instruction as a historical account of what next takes place. Or, it could have been written later. Being dogmatic about who wrote the words here and in Chapter 34 is unnecessary.

It is true that Moses could have been inspired to write the account of his death and burial, which is what I think is correct, but most scholars would dispute that thought. No matter what, the verse now – rather than “in a book” – says, al sepher ad tumam – “upon document until completed.”

This means the words of the entire Pentateuch, from Genesis to Deuteronomy, had been written upon a single scroll. This is how it is maintained to this day by Jews. It is the single, united, and complete Law of Moses. As such, again, it is possible that even the words now and the words of Chapter 34 were written by him as inspired by the Lord. Once written out, it next says…

²⁵ that Moses commanded the Levites, who bore the ark of the covenant of the Lord, saying:

“The Levites,” here is a shortened form of “the priests, the sons of Levi.” It is the priests alone who could bear the ark of the covenant. In verse 31:9, it said –

“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.”

That was probably referring to a reading forth of the law to these people. This is now the actual presentation of the scroll of the law to the priests for its safeguarding henceforth, as next noted…

²⁶ “Take this Book of the Law, and put it beside the ark of the covenant of the Lord your God, that it may be there as a witness against you;

The words now and in the coming verse are carefully chosen to convey very precise meaning. The verb “put” is plural – “you (priests) put it.” It then says, “the Lord your (plural) God.” But it then ends with “against you (singular).” As such, it reads –

“Take this Book of the Law and (you, priests) put it beside the ark of the covenant of Yehovah your (all) God, and it shall be there in you (singular) to witness.”

He is addressing the priests, but he then lumps them in as a part of the nation to whom they belong. Yehovah is their God, and the law which has come from Him through Moses will be given as a witness against the nation.

Thus, the priests have a solemn charge laid upon them to be stewards of this law, ensuring that the people understand their responsibility toward the Lord, and their culpability when they fail to measure up according to His standard. Because they are putting the law up, and because the final chapters are a part of the law, I personally feel that even those chapters were received by Moses.

²⁷ for I know your rebellion and your stiff neck.

There is a stress here: ki anokhi yadati – “For I, I know.” Further, the words are singular – “your (Israel) rebelliousness and your (Israel) neck, the stiff.” Moses personally is aware of the propensity of the nation. He had to endure it, and he was absolutely certain that it was congenital. As such, he asks, or more likely proclaims…

^{27 (con’t)} If today, while I am yet alive with you, you have been rebellious against the Lord, then how much more after my death?

There is an adamant nature to his words, “Behold! In my continuance alive with you (all) this day, rebellious you (all) have been with Yehovah, and also for after my death!”

He not only notes that the nation is rebellious and stiff-necked, but everyone has been and will continue to be rebellious against the Lord after he is gone. The proclivities of Israel are carefully noted by him, and they will be magnified in the people after he has left them to their own devices.

It is not unlike Adam in the garden. Once the Lord was out of sight, he became unfaithful to the command he had been given. Likewise, once Israel’s lawgiver was out of sight, the people would become faithfully unfaithful, just like their first father.

Moses was sure to let them know this in advance. Thus, his words continue as a witness – in the recorded witness – which is the law that bears his name. As such, he now makes a special call…

²⁸ Gather to me all the elders of your tribes, and your officers,

The verb is plural and an imperative – “You (all) gather to me…!” He is calling forth for the priests to assemble the elders and the officers, meaning the scribes of the people, to be brought before him. This was so…

^{28 (con’t)} that I may speak these words in their hearing

The Hebrew literally reads “in their ears.” Moses was to personally convey to these leaders the words of the song directed by the Lord. Like verse 22, this follows directly after the command of the Lord in verse 19. Again, there He said –

“Now therefore, write down this song for yourselves, and teach it to the children of Israel; put it in their mouths.”

The song cannot be put in their mouths unless it is first spoken into their ears. Thus, Moses will convey the words to them, and from there, they will be conveyed to all the people. And as in verse 19, the words continue to run parallel in the next clause…

^{28 (con’t)} and call heaven and earth to witness against them.

v’aidah bam eth ha’sh’mayim v’eth ha’arets – “and call to witness in them the heavens and the earth.” In the continuation of verse 19, it said, “that this song may be a witness for Me against the children of Israel.” The song will be a witness, but the song itself calls forth witnesses, beginning with these words –

“Give ear, O heavens, and I will speak;
And hear, O earth, the words of my mouth.” Deuteronomy 32:1

In calling for the heavens and the earth to witness, Moses is not calling for judgment, but for witnesses that will testify to the just nature of any coming judgment and punishment. In this is a reference back to the first sentence of the Bible, “In the beginning God created the heavens and the earth.”

The heavens and the earth themselves are being likened to the surety of the covenant, of which the song is a prophetic anticipation of how Israel will conduct itself before the Lord in relation to the covenant.

In other words, when Moses calls the heavens and the earth to witness against Israel, it is not speaking of calling those who dwell in the heavens and those who dwell on the earth to be witnesses. Rather, it is saying that even the heavens and earth are the witnesses.

As evident as these are to remind us of the existence of God, so shall it be the same when judgment comes. Thus, Israel should then rightfully say, “As sure as I am standing on the ground, and as surely as the heavens are above my head – both created by God – so is this punishment deserved.”

The inanimate heavens and earth metaphorically speak out the obvious reality of what has occurred when Israel fails and is punished. Just as the Lord is the Creator and Sustainer of the heavens and the earth, He is the Initiator and Monitor of the covenant.

As such, He is also the offended party if (meaning when) Israel does not measure up to their side of the agreement. One thing is for sure, if the Lord did not uphold His side of the covenant, the whining of the people against Him would never end. But He did and He continues to do so.

On the other hand, Israel never measured up to it, and Moses has told them that he is certain they never will. Thus, the song is a witness against them, and the heavens and the earth that have been called forth to hear are sure witnesses against them as well.

All of creation will behold the steadfastness of the Lord and the unceasing failure of the nation and its people. And this is not without a greater purpose.

In the never-ceasing failure of the people – through their rebellion, harlotries, and rejection of the Lord – and through the unswerving faithfulness of the Lord in His keeping them as a people despite their failings, His very nature as the covenant-keeping God is revealed.

For the most part, this is either ignored (think of replacement theology), overlooked (think of replacement theology), or misunderstood (think of replacement theology), by the people of the world.

But if someone truly wants an example of the unlimited grace and mercy of the Lord, and of His covenant-keeping nature despite all else, all he needs to do is consider in its proper light the nation of Israel that has been, Israel that is, and Israel as it is promised to be.

When one believes that God has replaced Israel with the church, he has an unbalanced, even a skewed, sense of God’s faithfulness. Eventually, there will always be a fault in how such a person perceives the word “grace.”

He may say that good works are a necessary part of saving faith. He may say that salvation can be lost. He may point his fingers at the unsaved and decide they are not worth saving. And so on. But he will never truly understand what it means that a person is saved, continues to be saved, or that he is even worth saving at times, by demonstrating faith – and nothing else – when presented with the gospel of Jesus Christ.

Paul says that the law is a tutor to lead people to Christ. If that is so, then it is those under the law who are the example of what that means. As Daniel 9 tells us that there are seven more years of law left for this group of people, that example continues on to this day.

Until that time of law comes, the punishments for disobeying the law from the past continue on in them. Nobody in his right mind would disagree that the last two thousand years have been a fulfillment of what is stated in Deuteronomy 28.

If this is so, then it means that the words of Deuteronomy 28 still apply to Israel. And if they do, then it means that Israel is still bound to them, and if that is so, then Israel has not been replaced by the church. They are simply waiting to be brought into what the church has already received.

Be sound in your theology in this regard, and you will understand the magnitude of what Moses is saying to the people, there on the eastern shores of the Jordan River.

²⁹ For I know that after my death you will become utterly corrupt,

There is a very heavy emphasis in the words: ki yadati akhare moti ki haskhet tashkhitun – “for I know after my death, for corrupting, you will (certainly) corrupt yourselves.”

Moses isn’t just saying that the people will become gross. Rather, they will be septic. Their putridity would cause a match to ignite the surrounding air and level everything around them. This is the general sense of the force of his words. And there is a result of such corruption…

^{29 (con’t)} and turn aside from the way which I have commanded you.

The way of the Lord is right. The way of the Lord is just. The way of the Lord is holy and pure. If one has corrupted, it is not possible for him to follow the way of the Lord. The natural consequence of such corruption is to turn away from it…

^{29 (con’t)} And evil will befall you in the latter days,

v’qarat etkem ha’raah b’akharit ha’yamim – “and will befall you (all) the evil in later the days.” It is as if evil is personified. They will turn from the way of the Lord, and they will walk directly into the path of Mr. Evil.

Moses has not even yet read the words of the song to the people, but he already knows the words himself. It is as if the frustration of the knowledge he possesses impels him to chide them now, even before he has presented them with it.

And in his chastising, he tells them they will reap what they have sowed. They will meet a foe because they have rejected their closest Friend.

As far as the term “the latter days” it is used much like Paul uses it in the New Testament to refer to an indeterminate time. It is simply a time in the future when the things being described come to pass because they will surely come to pass…

^{29 (con’t)} because you will do evil in the sight of the Lord,

Here it says that they will do ha’ra, the evil, in the eyes of the Lord. In doing such, they will meet the same consequences for what they have done. They will do the evil and they will thus encounter the evil. The Lord’s eyes will see, and the Lord will repay in kind – evil for evil – because of what they have done…

^{29 (con’t)} to provoke Him to anger through the work of your hands.”

The word kaas or “anger,” has been used twice so far in Deuteronomy. Both times, it was in relation to provoking the Lord’s anger through false gods fashioned by hand. And it will again be used in the song that will next be presented to the people –

“They provoked Him to jealousy with foreign gods;
With abominations they provoked Him to anger.” Deuteronomy 32:16

Moses remembered what they had done in fashioning the golden calf. He had warned them about doing such things again, and yet he knows that they will – in fact – do them as the song clearly says. Because of this, he is furious at them for what they will do in the coming days.

One can see, even before the law is finalized that it is a point by which Israel will not, and indeed cannot, abide. In Moses’ words, there is actually not a call out for, “This law will save you.” He has already told them that it is their life, but he has also told them that it will be their death.

His words are clearly a call out for something else; something better. He has hinted at it, and the fact that he will die on the east side of the Jordan confirms it. The song of Moses will, in fact, testify to it as well. We need something else!

It cannot be otherwise, because the song says, “I will provoke them to jealousy by those who are not a nation.” However, only Israel was given the Mosaic Covenant which is the Law of Moses.

As such, it cannot be that the Lord will use this law to provoke Israel, unless it is a provoking of them by it as it is fulfilled by Another. But if it is fulfilled by Another, it must be One who is of Israel, because only Israel was given it. If only they could see this. As for now…

*^{30 (fin)} Then Moses spoke in the hearing of all the assembly of Israel the words of this song until they were ended:

The meaning here is that either Moses spoke to all of the people with the elders close enough to hear, or that he simply spoke to the leaders who represent all of the assembly. As the elders and the officers were just called to assemble in verse 28, the latter is likely. From there, they would have conveyed the words to the people.

Either way, the words are recorded, they would be copied and rebroadcast, and they were intended to be remembered by the people for all time.

They are words that witness to the state of the people, and they explain the state of them from the times of Moses, even until the day when they are again redeemed to be considered the people of the Lord through their acceptance of the New Covenant in Christ’s blood.

With the coming of this song next week, and with its being so close to the time of Israel’s entrance into the land of promise, one can see that the two songs of Moses, one in Exodus 15, and one in Deuteronomy 32, actually bracket the period of the Exodus. From exit to entry.

However, the Song of Moses, the servant of God, is also referred to in Revelation 15. As such, it will be right to consider that when the song is presented to Israel by Moses. For now, it is certain that as Deuteronomy winds down, we are seeing an amazing step in the plan of redemption for mankind taking place.

Everything about this book, and the four books that precede it, have given us clues into what God is doing in Christ to reconcile the world to Himself. Israel has been used as a key part of this, but Israel is not the focus of the story. They are intended to highlight that which is key.

Through their disobedience, the obedience and faithfulness of Jesus Christ is especially highlighted. And the faithfulness of Jesus, in turn, highlights the glory of the Lord. It is in His coming and uniting with human flesh that we see the highest magnificence of what God was willing to do to ensure His creatures could be brought back to Himself.

Let us not forget this as we consider our own failings before Him. And then let us be ever thankful that they have been dealt with through the sufferings and death of Jesus. Yes, let us thank God for Jesus Christ our Lord today and through all the days of our lives.

And, of one thing we can be certain. When we are translated to glory, we will continue to be thankful to God forever and ever. Hallelujah to our God. Great things He has done.

Closing Verse: “Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. ²² But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. ²³ But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. ²⁴ Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. ²⁵ But after faith has come, we are no longer under a tutor.” Galatians 3:21-25

Next Week: Deuteronomy 32:1-6 It will take several sermons before the chapter is done… (The Song of Moses, Part I) (93^rd Deuteronomy Sermon)

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

A Witness Against You

Therefore Moses wrote this song the same day
And taught it to the children of Israel; the words He did convey

Then He inaugurated Joshua the son of Nun, and said
“Be strong and of good courage; for you shall bring
———-the children of Israel
Into the land of which I swore to them
And I will be with you, so all shall go well

So it was, when Moses had completed writing
The words of this law in a book, when they were finished
———-all the words he was conveying
That Moses commanded the Levites
Who bore the ark of the covenant of the LORD, saying…

“Take this Book of the Law
And put it beside the ark of the covenant, so you shall do
Of the LORD your God
That it may be there as a witness against you

For I know your rebellion and your stiff neck
If today, while I am yet alive with you – while I still have breath
You have been rebellious against the LORD
Then how much more after my death?

Gather to me all the elders of your tribes
And your officers, so to you I address
That I may speak these words in their hearing
And call heaven and earth against them to witness

For I know that after my death
You will become utterly corrupt, I know that it is true
And turn aside from the way
Which I have commanded you

And evil will befall you in the latter days
Because you will do evil in the LORD’s sight
To provoke Him to anger
Through the work of your hands, things that just aren’t right

Then Moses spoke in the hearing of all the assembly of Israel
The words of this song until they were ended, every word
———-he did tell

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 Therefore Moses wrote this song the same day, and taught it to the children of Israel. ²³ Then He inaugurated Joshua the son of Nun, and said, “Be strong and of good courage; for you shall bring the children of Israel into the land of which I swore to them, and I will be with you.”

²⁴ So it was, when Moses had completed writing the words of this law in a book, when they were finished, ²⁵ that Moses commanded the Levites, who bore the ark of the covenant of the Lord, saying: ²⁶ “Take this Book of the Law, and put it beside the ark of the covenant of the Lord your God, that it may be there as a witness against you; ²⁷ for I know your rebellion and your stiff neck. If today, while I am yet alive with you, you have been rebellious against the Lord, then how much more after my death? ²⁸ Gather to me all the elders of your tribes, and your officers, that I may speak these words in their hearing and call heaven and earth to witness against them. ²⁹ For I know that after my death you will become utterly corrupt, and turn aside from the way which I have commanded you. And evil will befall you in the latter days, because you will do evil in the sight of the Lord, to provoke Him to anger through the work of your hands.”

³⁰ Then Moses spoke in the hearing of all the assembly of Israel the words of this song until they were ended:

 

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

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

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

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

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

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

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

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

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

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

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

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

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

¹⁴ Then the Lord said to Moses,

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

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

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

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

^{14 (con’t)} call Joshua,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

¹⁵ Now the Lord appeared at the tabernacle

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

^{15 (con’t)} in a pillar of cloud,

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

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

But of this pillar of cloud, it next says…

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

With this understanding, we can now evaluate the verse…

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In this state, the Lord says…

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

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

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

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

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

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

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

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

¹⁸ And I will surely hide My face in that day

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

^{19 (con’t)} put it in their mouths,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A Witness for Me Against the Children of Israel

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

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

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

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

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

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

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

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

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

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

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

Hallelujah and Amen…

 

 

 

 

 

 

 

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

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

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

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

 

 

 

 

 

 

Deuteronomy 31:9-13
So Moses Wrote This Law

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

⁹ So Moses wrote this law

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

¹⁰ And Moses commanded them, saying:

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

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

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

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

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

This particular event was carefully explained in Deuteronomy 15 –

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

¹² Gather the people together,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So Moses Wrote This Law

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

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

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

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

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

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

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

Hallelujah and Amen…

 

 

 

 

 

 

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