Chapter Ten
Chapter Ten
Obedience and Disobedience, Blessings and Curses
(Deuteronomy 26:16—31:13)
Moses completed his exposition of the law in 26:15 and then began to bring his long farewell message to a close with a personal challenge to obedience. As we’ve seen before, the book of Deuteronomy is patterned after the ancient treaties given by kings to conquered nations. The Lord is the King and Israel is His chosen nation and special people. He took the Jews to Himself by defeating Egypt and setting Israel free to love Him and to serve Him. Moses has reviewed what the Lord did for Israel and said to Israel, and he has spelled out the terms of the covenant. Now he will explain the benefits of obeying the Lord and the disciplines that will come if Israel disobeys.
In his brief introduction to this final section (26:16–19), Moses reminded the people that he had given them the Word of the Lord, the commandments of the true and living God. He also reminded them that at Sinai the nation had vowed to obey all that God said to them (Ex. 19:7–8; 24:3–8), and that the Lord had promised to bless them if they obeyed Him from the heart (Deut. 7:6–16). There on the plains of Moab, the Israelites would accept this solemn commitment a second time, and then they would affirm it a third time when they entered the Promised Land (Josh. 8:30–35). It isn’t enough for God’s people to enjoy the blessings and privileges of the covenant; they must also accept the responsibilities that are involved. Moses explained these responsibilities and called for the people to commit themselves wholly to the Lord.
Note that Moses joined with the elders (v. 1) and the priests (v. 9) in announcing the covenant to the people. Moses would soon leave the scene, but the nation would continue and the Lord’s authority would operate through their civil and religious leaders. The people weren’t committing themselves to Moses; they were committing themselves to the Lord to “keep all his commandments” (26:18).
Once Joshua had led the nation into the Promised Land, they were to interrupt their conquest and engage in a ceremony of reaffirming the covenant. It would take place near Shechem, with Mount Ebal to the north and Mount Gerizim to the south. The valley between the two mountains formed a natural amphitheater where the priests and Levites could assemble and declare God’s Word. The six tribes that assembled at Mount Gerizim, the mount of blessing, were Simeon, Levi, Judah, Issachar, Joseph (Ephraim and Manasseh), and Benjamin, all Jacob’s sons by his two wives Rachel and Leah. Assembled at Mount Ebal, the mount of curses, were Reuben and Zebulun (both sons of Leah) and the sons of the maidservants, Gad, Asher, Dan, and Naphtali.
Joshua was commanded to plaster some large stones on Mount Ebal and write on them the laws that God gave His people. This wasn’t a symbolic gesture, for the words were to be written clearly for the people to read (27:8). He was also to build an altar at the base of Mount Ebal where the priests would offer burnt offerings (total dedication to God) and peace offerings (joyful celebration of God’s blessing). To have God’s law without having a sacrifice for sins would be to bring condemnation and not consecration, for “by the law is the knowledge of sin” (Rom. 3:20). The location held sacred memories for the Jewish people, for Abraham had built an altar near Shechem (Gen. 12:6–7) and so had Jacob (33:17–20).
The curses (vv. 14–26). As the spiritual leaders read these curses, they weren’t predicting what would happen if the people disobeyed God. They were calling upon the Lord to send these curses on His people if they turned away from Him. And when the people said “Amen” after each statement (“so be it”), they were telling God that they were willing to be chastened if they disobeyed Him. Their “Amen” wasn’t just their agreement with the words spoken; it was their acceptance of the terms of the covenant. These curses were closely related to the law Moses had delivered and explained, especially the Ten Commandments.
The first curse (v. 15) condemned idolatry and the violation of the first and second commandments (Ex. 20:1–6). To carve or cast an idol and worship it was to deny that Jehovah was the one true and living God, and it was this sin that finally brought the wrath of God on Israel. Even if a Jew worshipped an idol in secret and didn’t try to persuade anybody to join him, it was still a great sin and had to be punished (Deut. 13). The second curse related to the family and the home (27:16; Ex. 20:12), and the third to property (Deut. 27:17; 19:14; Ex. 20:15). The fourth curse (Deut. 27:18) revealed God’s special concern for people with disabilities. Leviticus 19:14 mentions both the deaf and the blind.
In the fifth curse (Deut. 27:19), the focus is on treating with kindness and justice the helpless and unfortunate in the land. Widows, orphans, and aliens were often abused and exploited in Israel and God called on His people to champion their cause and see that they received justice (24:17–18; Ex. 22:21–24; Luke 18:1–8). The Jews had been aliens in Egypt for many years and the Lord cared for them and judged the people who abused them. If Israel didn’t care for the needy, God would also judge them. Among other things, this meant bringing their special tithes to the Lord every third year so the needy would have food to eat (Deut. 14:28–29).
Curses six through nine (27:20–23) have to do with sexual purity and relate to the seventh commandment (Ex. 20:14). These sins were prevalent among the nations in Canaan, and Israel wasn’t to imitate their neighbors. Incest (Deut. 27:20, 22–23) was especially condemned in Israel (22:30; Lev. 18:8–9, 17; 20:11). Reuben lost his rights as the firstborn because he violated this law (Gen. 35:22; 49:3–4). Bestiality (Deut. 27:21; Lev. 18:23) was practiced in some pagan religions and “sacred animals” were used in the worship of their false gods. The perversion of sex is not only the abuse of a gift from God, but it threatens marriage and the family, which are foundational to the success of the nation.
The tenth and eleventh curses (Deut. 27:24–25) are an echo of the sixth commandment, “Thou shalt not kill” (Ex. 20:13). This command speaks of a deliberate deed (murder) and not accidental death (manslaughter; 21:12–14). Murder is the ultimate crime because its consequences can’t be reversed, but to murder one’s neighbor makes that crime even worse. The only thing more heinous would be to be paid to murder somebody! The law of Moses condemned those who accepted bribes to break the law, for making money is not more important than maintaining justice (Deut. 16:19; Ex. 23:8). The law taught the people of Israel to love their neighbors and do them good (Lev. 19:18; Deut. 22:1–4). But whether a neighbor or a total stranger is the victim, murder is wrong and murderers must be punished.
The twelfth curse (27:26) obligated the Jews to obey every law that God gave them, whether it was named in this list or not. Paul quoted this verse in Galatians 3:10 to prove that there could be no salvation by obeying the law, since nobody could obey everything God commanded. But the purpose of the law was not salvation but condemnation, the indictment of all people as sinners, and therefore the need of all people to trust Christ, “for the just shall live by faith” (Gal. 3:11). There can be no true conversion without conviction, and conviction comes when we see the holiness of God in His law and the sinfulness of our own hearts. To say that we’ve kept some of God’s laws doesn’t excuse us, for to break one is to break them all (James 2:10–11). If you were hanging over a chasm holding to a chain of ten links, how many links would have to break for you to fall?
When the Israelites in the Promised Land said their “Amen” to these twelve curses, they would be assenting to the law of God, promising to obey it, and agreeing that they deserved judgment if they disobeyed it. This would be a solemn hour in the history of Israel. At Sinai, Israel had agreed to obey God’s law (Ex. 19:7–8; 24:3–8), and not long after, they made a golden calf and worshipped it! It takes more than pious words and good intentions to be a devoted and obedient child of God (Matt. 7:21–23).
The blessings (28:1–14). We don’t read that the people were to say “Amen” to these blessings as they said “Amen” to the curses. The curses were not prophetic while this list of blessings is God’s prophetic promise of what He would do for His people if they kept their commitment to Him. God’s blessings are wholly of grace, whether or not His people assent to them or even appreciate them. These blessings would lift Israel far above all the other nations (26:19) and make Israel “a light to the Gentiles” (Isa. 49:6). This would give the Jews opportunities to tell the other nations about the true and living God (Deut. 28:10).
God promised to bless His people in all places—the city, the field, and the home—with all that they needed. As they went in and out in their daily work (v. 6; 8:17–18), He would care for them and prosper their efforts. He would give them victory over their enemies so that they could maintain possession of the land. He would supply rain for the fields, for water is a precious commodity in the East. God would send the “former rain” in October and November, the “winter rain” from December to February, and the “latter rain” in April, and Israel’s crops would grow abundantly. They would sell their surplus harvests to other nations but wouldn’t have to buy from anybody.
We must keep in mind why the Lord promised these marvelous blessings. For one thing, the nation of Israel was still in its spiritual infancy (Gal. 4:1–7), and one way to teach children is by means of rewards and punishments. These material blessings were God’s way of reminding His children that obedience brings blessing but disobedience brings chastening. However, it wasn’t long before thinking Israelites discovered that wicked people were also receiving blessings, so there was something more to faith than just being rewarded. (See Ps. 73; Jer. 12:1–4; Job 21:7–15.) Gradually God taught His people that their obedience was a witness to the other nations (Deut. 28:12) and brought glory to His name. Obedience also built godly character in the people so that they were indeed a holy nation and a kingdom of priests.
THE CURSES DESCRIBED (28:15–68)
This section is predictive; it describes the judgments God promised to send on the nation if the people refused to obey His law. The judgments are given in greater detail than are the blessings and are just the opposite of the blessings. (Compare vv. 1–14 with vv. 15–64.) God wanted His people to know that when these calamities struck, they would recognize the hand of the Lord and not think it was a series of coincidences.
Just as God promised to bless them in every area of life if they obeyed His covenant, so He warned that He would curse them in every area of life—their bodies, families, fields, flocks, and herds—if they disobeyed. They would be sick in body and mind, deprived of the necessities of life, defeated in battle, and scattered throughout the world. The word “destroyed” is repeated ominously (vv. 20, 24, 45, 48, 51, 61, 63) as are the words “smite” and “smitten” (vv. 22, 25, 27–28, 35). The Jews would be consumed by disease and famine and defeated in war, with their dead bodies left unburied to become food for birds and animals. (For a body to be left unburied was a terrible disgrace for a Jew.) They would experience the diseases and plagues they saw in Egypt; they would see their wives ravished and their children slain before their eyes. Finally, they would go into captivity and serve their enemies. Then they would learn that serving God wasn’t so difficult after all, but then it would be too late.
Here is a summary of the judgments listed in these verses:
children cursed (v. 18); low birth rate (vv. 62–63)
crops ruined and animals killed (vv. 18, 22, 31–32, 38–40, 42, 51)
confusion of mind, madness, and fear (vv. 20, 28–29, 34, 65–69)
sickness (vv. 21–22, 27–28, 35, 59–61)
drought, hunger, and thirst (vv. 22–24, 48)
defeat in war (vv. 25, 49–50, 52)
wives ravished (v. 30)
oppression and slavery (vv. 29, 33, 48, 68)
cannibalism (vv. 53–57)
captivity (vv. 36, 63–64)
corpses not buried (v. 26)
plans shattered (v. 30)
poverty, debt, and nakedness (vv. 44, 48)
robbery (vv. 29, 31, 33)
children kidnapped (vv. 32, 41)
aliens take over the land (v. 43)
shame and scorn (v. 37)
It’s quite depressing to read this long list of calamities, especially when you realize that Israel experienced all of them at one time or another and that innocent people suffered because of the sins of the guilty. Not only Deuteronomy 28, but also Jeremiah’s book of Lamentations is a solemn reminder that it doesn’t pay to rebel against God and try to have your own way. And what was the reason for all this trouble? “Because you did not serve the LORD your God with joy and gladness of heart, for the abundance of everything” (Deut. 28:47 NKJV). They welcomed the blessings and enjoyed them, but they wouldn’t honor the Lord who gave them the blessings (8:11–20). “Because, although they knew God, they did not glorify Him as God, nor were thankful” (Rom. 1:21 NKJV). Idolatry begins with a proud and selfish heart that loves the gifts more than it loves the Giver, and it ends by losing both the Giver and the gifts.
Who is the “nation … from far, from the end of the earth” that will swoop down like the eagle (Deut. 28:49)? In Scripture, the image of the eagle is often used to describe military invasion by different nations, including Babylon (Jer. 48:40; 49:22; Ezek. 17:3), Egypt (v. 7), and Assyria (Hos. 8:1). The Assyrians captured the northern kingdom of Israel in 722 BC and the Babylonians invaded the southern kingdom of Judah in 606 and destroyed Jerusalem and the temple in 586. Thousands of Jews were taken captive to Babylon and forced to live in that land of idols, and this cured them once and for all of idol worship. Perhaps the image in Deuteronomy 28:49 was meant to cover all the invasions that brought chastening to the Jewish people, including the Roman invasion in AD 70. The things described in vv. 49–57 certainly happened during both the Babylonian and the Roman sieges of Jerusalem. Being sold as slaves and not being purchased would be one of the Jews’ humiliating experiences during these chastenings (v. 68). Nobody wanted them!
The Jews were not only a disciplined people, they were also a dispersed people (vv. 63–68; 2 Kings 17:6; 25:21). After the Babylonian captivity, in 538 BC they were permitted to return to their land, rebuild Jerusalem, and restore the temple (Ezra 1—6; the book of Haggai), and about 50,000 Jews took advantage of this opportunity. Israel had a temple, a priesthood, and a nation until the Roman invasion in AD 70; and after that, they were again a scattered people, found in almost every nation on earth. They had no homeland, no temple, and no priesthood, yet no matter in what nations they settled, they never lost their national identity. It would not be until May 14, 1948, that Israel would once again become a political entity on the world stage.
During these times of severe suffering, more than one Jew asked the Lord, “Why do Your people suffer when the wicked Gentile nations escape suffering? How can a holy God use godless Gentile nations to chasten His chosen people?” This is one of the themes of the book of Habakkuk, and it is discussed in several psalms (Ps. 74; 77; 79—80). But the fact that Israel is God’s chosen people and a special nation explains why He chastens them, for the greater the privilege, the greater the responsibility. “You only have I chosen of all the families of the earth; therefore I will punish you for all your sins” (Amos 3:2 NIV). Divine election isn’t an excuse for human rebellion. “For everyone to whom much is given, from him much will be required” (Luke 12:48 NKJV).
There’s a sobering message here for the church in today’s world. Like Israel of old, we are God’s chosen people and a holy nation (1 Peter 2:9–10) and have been greatly blessed in Jesus Christ. We are here to “advertise” the virtues of the Lord and declare the good news of the gospel. If we fail to glorify God and obey His Word, He will chasten us just as He chastened Israel (Heb. 12:1–14). “For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?” (1 Peter 4:17 NKJV). If God chastens His own people for their sins, what will He do to those who don’t belong to the family and have resisted His will? But judgment will begin in God’s family, and the only way we can avoid it is to turn from our sins and obey His will.
The church that thought it was rich, Jesus said was poor, and the church that thought it was poor, Jesus said was rich (Rev. 2:9; 3:17). What will Jesus reveal about our churches when the fire of chastening falls?
The word covenant is used seven times in this chapter; in fact, this chapter is the book of Deuteronomy in miniature. Moses reviewed the past (vv. 1–8), called the people to obey God’s law (vv. 9–15), and warned them what would happen if they disobeyed (vv. 16–29). As we read and study Moses’ farewell address, we may get weary of these repeated themes, but they are the essence of God’s covenant with His people. While the priests and Levites had a copy of the law of Moses and could refer to it (17:18; 28:58; 29:20, 27; 31:26), the common people had to depend on their memories, and therefore repetition was important. “For me to write the same things to you is not tedious, but for you it is safe” (Phil. 3:1 NKJV). Too often God’s people forget what they ought to remember and remember what they ought to forget!
The covenant declared in Deuteronomy wasn’t different from the covenant given at Mount Sinai. Rather, it was an explanation and application of that covenant to the new generation and their new situation in the Promised Land. If what Moses taught in Deuteronomy had been a separate covenant, he would have offered blood sacrifices to seal the covenant as he did at Sinai (Ex. 24:3–8; Heb. 9:18–22). Many of the people who accepted the covenant at Sinai had perished in the wilderness, but there was still a “nation of Israel” that was accountable to the Lord to obey that covenant (Deut. 4—5). Future generations in Great Britain were both benefited and obligated when King John signed the Magna Carta in 1215, and so were future generations of Americans when the Constitution of the United States went into effect in 1789. Future generations of Jews were bound by the covenant made by their ancestors at Sinai, and that covenant wasn’t annulled until Christ died on the cross (Col. 2:11–14).
Reviewing the past (vv. 1–8). Moses never seemed to tire of reminding the people of the grace and mercy of God bestowed on the descendants of Abraham, Isaac, and Jacob. God judged the land of Egypt and delivered Israel from bondage (vv. 2–3), cared for the people in their wilderness journey (vv. 5–6), and gave them victory over the nations east of the Jordan (vv. 7–8). Because of all God did for them, Israel was now on the verge of entering the Promised Land and claiming their inheritance. During their long journey, God kept their shoes and clothing from wearing out, and gave them manna to eat and water to drink. A nomadic people wouldn’t be able to harvest grapes for wine or grain for bread.
Calling for obedience (vv. 9–15). The secret of prosperity was the blessing of God, and the secret of receiving that blessing was obedience to God’s law. Moses began with the leaders of the nation (v. 10), for if leaders don’t set the example as spiritual people, there’s not much hope for the followers. However, nobody in the camp was excluded, and this included the women and children, the resident aliens and the lowest servants. God could not truly be God to them if they refused to accept and obey His law. What He does for us depends a great deal on how we relate to Him (2 Cor. 6:14–18). The covenant He made with their fathers would stand forever, but their enjoyment of its promises depended on their obedience to the obligations.
It’s important to note that what the Jews did that day affected their descendants in the years to come (Deut. 29:14–15). Just as Israel’s decision at Sinai was binding to the new generation on the plains of Moab, so the new generation’s decision would be binding to their descendants.
Warning of judgment (vv. 16–29). Moses reminded the people of the gross idolatry they witnessed while enslaved in Egypt and then while traveling through the wilderness. If they witnessed it with hearts devoted to the Lord, they couldn’t help but be repulsed by what they saw, and they surely wouldn’t want to participate in it. Nobody in Israel—no individual, family, or tribe—was to get involved in idolatry, for any idolater could become a “bitter root” that could defile the whole nation. Hebrews 12:15 applies this same warning to local assemblies of believers, for “one sinner destroys much good” (Eccl. 9:18 NKJV). Even if the offenders kept their sins hidden and were confident that they could escape judgment, the Lord would know and would judge. There could be no forgiveness; they would be plagued and killed, and their names would be blotted out from under heaven (Deut. 9:14; Ex. 32:32–33). They would suffer from all the plagues named in Deuteronomy 28.
If the nation followed the idolaters and disobeyed the Lord, the Lord would judge the whole land, and it would become an example to others of what happens when God’s law is violated. Visitors would behold a country without people, farms without produce, land like the devastated land around Sodom and Gomorrah, and cities destroyed and left in ruin. The utter desolation of Israel would be a reminder that it’s a costly thing to disobey the will of God.
Will Israel be an obedient people? Would God send these curses? What does the future hold for the nation? Some of the Jews might have been asking themselves those questions, but this was not a time for speculation; it was a time for dedication. “The secret things belong to the LORD our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law” (29:29). Our responsibility as God’s people isn’t to try to pry open the doors of the future but to obey God’s will here and now. When a man asked Jesus, “Lord, are there few that are saved?” His reply was personal and not philosophical. “Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able” (Luke 13:24 NKJV). It’s not necessary to know God’s secrets, but it is essential that we obey what the Lord has clearly revealed to us.
THE BLESSINGS RESTORED (30:1–20)
So often in Scripture, the thundering voice of judgment is followed by the loving voice of hope. Alas, Israel did forsake the Lord and follow after idols, and the Lord did bring on His people the judgments stated in His covenant. No nation in history has suffered as much as the nation of Israel, and yet no nation has given so much spiritual wealth to the world. In this chapter, Moses looked down through the centuries and saw the future restoration of Israel in their land and under the blessings of God.
Promise (vv. 1–10). “Heart” is one of the key words in this chapter (vv. 2, 6, 10); the others are “command” or “commandment” (vv. 2, 8, 10, 11, 16), “turn” or “return” (vv. 2, 3, 8, 10), and “life” (vv. 15, 19, 20). The connection is obvious: If God’s people turn from their sins and return with all their hearts to God and God’s commandments and obey them, they will enjoy life as only the Lord can give. Moses is here looking forward to the time when a chastened Israel will repent, turn from their wicked ways, and come back to the Lord.
To some extent, a regathering occurred after the Babylonian captivity, when a believing remnant returned to the land and rebuilt the temple, but the fulfillment of this promise (vv. 3–6) will not take place until the end times. The people of Israel today are scattered throughout the world, while in the nation of Israel there are about six million people. But the Lord promises to regather His people, bring them back to their land, and bless them. But first, a spiritual “operation” must take place, the circumcision of their hearts so that they will receive their Messiah, love their Lord, and experience the spiritual life that He promised.
Bible scholars disagree about the future of Israel. Some say that the church is now “spiritual Israel” and that all of these Old Testament promises are now being fulfilled in a spiritual sense in the church. Others say that the Old Testament promises must be taken at face value and that we should expect a fulfillment of them when Jesus Christ returns to establish His kingdom on earth. Moses seems to be speaking here to and about Israel and not some other “people of God” in the future, such as the church. The church has no covenant relationship to the land of Israel, for God gave that land to Abraham and his descendants (Gen. 15), and the blessings and curses were declared to Israel, not the church. It would appear that there will be a literal fulfillment of these promises to Israel. When they repent, turn back to Jehovah, and open their hearts to the operation of His Spirit (Ezek. 37:1–14; Isa. 11:2; Joel 2:28–29), God will save them from their sins and establish them in Messiah’s glorious kingdom (Zech. 12:10—13:1; 14:8–9).
Choice (vv. 11–20). Because we’re created in the image of God, we have minds to think with, hearts to feel with, and wills to decide with, and God calls us to make right decisions. We’re not robots; we can hear God’s Word, learn God’s will, and decide either to obey or disobey. Moses made it clear that making this decision isn’t a difficult task. After all, we have the revealed truth of God in His Word, and that Word is available to us. We don’t have to go up to heaven to get the Word, or even across the sea to another country, because God has brought His Word to us. Paul quoted this passage in Romans 10:6–10 to prove that righteousness isn’t obtained by doing great feats but by exercising simple faith in Jesus Christ the Lord.
Furthermore, the choice is between life and death, and who would deliberately choose death? In Israel’s case, the choice was between trusting God and enjoying the bounties of the land (“life and good”), or turning to idols and experiencing the curses given in the covenant (“death and evil”). It’s either “life and blessing” or “death and cursing.” Is this a difficult decision to make? Of course, today the choice is between eternal life and eternal death, salvation by the grace of God or condemnation by the righteousness of God. The only sensible decision is to choose life. “He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him” (John 3:36 NKJV).
Moses called all creation to witness Israel’s great opportunity to accept the covenant and enjoy its blessings (Deut. 30:19; 31:28; 32:1; Ps. 50:1; Isa. 1:2). God offered His people life, for God is our life (Deut. 30:20). “For in him we live, and move, and have our being” (Acts 17:28). We receive from Him not only physical life in our first births but also spiritual life through our second births (John 3:1–18).
This marks the end of Moses’ farewell address, the review of the law, and the renewal of the covenant. He still has much more to say, and what he says is very important. Then Moses will die, and the Lord will bury him where nobody can find the body. Joshua will then take over and lead Israel to triumph in their Promised Land.
QUESTIONS FOR PERSONAL REFLECTION OR GROUP DISCUSSION
1. What motivates you to obey God?
2. What was the choice Moses presented to Israel in his farewell message?
3. As the curses for disobedience were read, what did the people’s “Amen” signify? What do you think it would have been like to participate in that ceremony?
4. What do you make of the fact that God gave an explicit curse for treating the vulnerable with unkindness or injustice? Why was it so important? How important is this matter in your life?
5. Why did the Lord promise incredible blessings for Israel if they would obey? Do any of these promises apply today? Explain.
6. Jesus teaches in Luke 12:48 (NIV) that “from everyone who has been given much, much will be demanded.” In what specific areas of life does this hold true?
7. What are some ways Christians today might be chastened?
8. What truths do you think Christians need to be reminded of often?
9. What does it mean to return to God with all your heart?
10. Why would anyone choose death and cursing over life and blessing?