Front matter (continued, part 26)
Searching out the land (vv. 22–25; Num. 13). The first indication that the nation was wavering in faith was their request that Moses appoint a committee to search out the land. Israel would then know the state of the land and be better able to prepare their plan of attack. This is the approach any army would use—it's called "reconnaissance"—but Israel wasn't just "any army." They were God's army and the Lord had already done the "reconnaissance" for them. From the very beginning, God had told Moses that Canaan was a good land flowing with milk and honey, and He even gave the names of the nations living in the land (Ex. 3:7–8; see Gen. 15:19–21). Surely the people knew that the will of God would not lead them where the grace and power of God could not keep them.
God's answer to Moses' prayer was to give him seventy elders to assist him in managing the affairs of the camp. Moses was a great leader and a spiritual giant, but even he could do only so much. He and the elders organized the nation by thousands, hundreds, fifties, and tens, with competent leaders in charge of each division. This created a chain of command between Moses and the people so that he didn't have to get involved in every minor dispute. He could devote himself to talking with the Lord and helping to settle the most important problems in the camp.
When Moses spoke to God about the people's suggestion, the Lord graciously gave him permission to grant their request (Num. 13:1). God knows how weak we are, so He sometimes accommodates Himself to our condition (Ps. 103:13–14; Judg. 6:36–40). However, doing God's permissive will isn't quite the same as obeying His "good, acceptable and perfect will" (Rom. 12:2). When God lets us have our own way, it's a concession on His part that should make us walk in fear and humility. Why? Because there's always the danger that we'll become proud and self-confident and start telling God what to do! Doing God's express will is the safest course because God never makes a mistake. Sometimes our desires and God's concessions combine to produce painful disciplines.4
The charge Moses gave to the newly appointed leaders is one that ought to be heeded by everybody who serves in a place of authority, whether religious or civil (Deut. 1:16–18). The emphasis is on character and justice and the realization that God is the judge and the final authority. If all officials made their decisions on basis of nationality, race, social position, or wealth, they would sin against God and pervert justice. Throughout the law of Moses, there's an emphasis on justice and showing kindness and fairness to the poor, especially widows, orphans, and aliens in the land (Ex. 22:21–24; Lev. 19:9–10; Deut. 14:28–29; 16:9–12; 24:17–21). Frequently the prophets thundered against the wealthy landowners because they were abusing the poor and the helpless in the land (Isa. 1:23–25; 10:1–3; Jer. 7:1–6; 22:3; Amos 2:6–7; 5:11; Zech. 7:8). "He who oppresses the poor reproaches his Maker" (Prov. 14:31 nkjv).
The twelve men explored the land for forty days and returned to the camp with the enthusiastic unanimous report that everything God had said about the land was true. The report shouldn't have surprised anybody because God's Word can always be trusted.
Rejecting the land (vv. 26–40). But then ten of the spies gave their opinion that Israel wasn't able to conquer the land because the cities were protected by high walls and there were giants in the land. The minority (Joshua and Caleb) boldly affirmed that the Lord was able to give His people victory because He was greater than any enemy. Unfortunately, the nation sided with the majority and became discouraged and even more afraid. Twice Moses told them not to be afraid (Deut. 1:21, 29), but his words fell on deaf ears. Instead of the leaders singing their victory song and marching forward by faith (Num. 10:35), they and the people sat in their tents complaining, weeping, and plotting to return to Egypt. With the exception of four men—Moses, Aaron, Joshua, and Caleb (14:5–6)— the entire nation rebelled against the Lord and failed to claim the land He had promised them. The Lord could bring them out of Egypt, but He couldn't take them into Canaan!
Israel rebelling (1:19–46; Num. 13—14) Kadesh-Barnea was the gateway into the Promised Land, but Israel failed to enter the land because of fear and unbelief. They walked by sight and not by faith in God's promises. "See, the Lord your God has given you the land," Moses told them. "Go up and take possession of it. … Do not be afraid; do not be discouraged" (Deut. 1:21 niv). It has well been said that faith is not believing in spite of evidence—that's superstition—but obeying in spite of circumstances and consequences. How much more evidence did the people need that their God was able to defeat the enemy and give them
Deuteronomy 1—2
Aaron and Moses rebelled against God and were kept out of the land (v. 37; Num. 20:1–13, 24). When God instructed Moses to provide water by speaking to the rock, he struck the rock and said, "Hear now, you rebels! Must we bring water for you out of this rock?" (v. 10 nkjv) Because he didn't believe God and glorify Him, Moses forfeited the privilege of leading Israel into the land.5 His sin wasn't that of the doubter but of the rebel: he deliberately disobeyed God and exalted himself.
What was the cause of Israel's failure at KadeshBarnea? "They forgot what he had done, the wonders he had shown them. … They did not remember his power" (Ps. 78:11, 42 niv). God had demonstrated His great power by sending the plagues on Egypt and by opening the Red Sea so Israel could escape, and yet none of these wonders had really registered in the minds and hearts of His people. Even the miraculous provision of bread, meat, and water didn't increase their faith. They gladly received the gifts but failed to take to heart the goodness and grace of the Giver. Instead, they hardened their hearts against the Lord and developed "an evil heart of unbelief" (Heb. 3:7–19). If God's blessings don't humble our hearts and make us trust Him more, then they will harden our hearts and weaken our faith. Unless we receive His Word in our hearts and give thanks to God for His blessings, we become proud and selfish and begin to take the Lord's blessings for granted.
When Moses said that God was angry with him "for your sakes" (Deut. 1:37; "because of you," niv), he wasn't excusing himself by blaming the Israelites. What this means is that the rebellious attitude of the people had provoked him into doing what he did and saying what he said. Moses had been grieved so often by the people complaining and disobeying that it all finally came to a head and he lost the meekness for which he was so well known. Even the greatest spiritual leaders are but frail human beings apart from the grace of God, and many of them failed in their strongest points. Moses' greatest strength was his meekness, but he lost his temper. Abraham is known for his great faith, yet in a time of testing he fled to Egypt and lied about his wife. David's great strength was his integrity (Ps. 78:72), but he failed miserably and became a liar and a hypocrite, and Peter's great strength was his courage, yet three times he became afraid and denied his Lord. "Therefore let him who thinks he stands take heed lest he fall" (1 Cor. 10:12).
There's a difference between unbelief and doubt. Unbelief is a matter of the will; it causes people to rebel against God and say, "No matter what the Lord says or does, I will not believe and obey!" Doubt, however, is a matter of the heart and the emotions; it's what people experience when they waver between fear and faith (Matt. 14:31; James 1:5–8). The doubter says, "Lord, I believe; help my unbelief!" God seeks to encourage doubters and help them believe, but all He can do with rebels is bring judgment. At Kadesh, He decreed that the nation would wander for the next thirty-eight years (they had already been in the wilderness two years) until all the people twenty years and older had died. Then He would take the new generation—the children and teenagers whom the leaders said would be devoured by the enemy—and lead them into the land where they would conquer the enemy and claim their inheritance.
Israel conquering (2:1—3:20) This is a summary of the record given in Numbers 20:14—31:54, describing the people of Israel defeating nations and kings in their march to the Promised Land. In this speech, Moses gave no details of what Israel experienced while wandering thirty-eight years in the wilderness.6 During those years, Israel was out of God's covenant favor, and there's no record that they observed the Passover or even circumcised their sons. After Joshua led the nation across the Jordan River, he took care of those responsibilities and Israel was back in God's covenant blessing (Josh. 5). The people in Moses' congregation who were nineteen years old when the wanderings began were now fifty-seven (19 + 38) and certainly would remember those difficult years and tell their children and grandchildren about them.
Attacking the enemy (vv. 40–46; Num. 14:40–45). When the Jews heard God's judgment declared, they tried to undo their sin in their own way, but they only made matters worse. "We have sinned!" they said, but it was a shallow confession that really meant, "We're sorry for the consequences of our sin." It wasn't true repentance; it was only regret. Then they tried to attack some of the people in the land, but their efforts failed and God brought about a humiliating defeat (Deut. 1:41–46). After all, the Lord wasn't with them and hadn't ordered them to fight. The whole enterprise was a feeble attempt on the part of the men of Israel to accomplish in their own strength what God would have accomplished for them had they only trusted Him. The only thing the sinful nation could do was submit to the discipline of God. They came home and wept, but their tears didn't change the mind of God. The nation wouldn't listen to God's voice, so He didn't listen to their voices.
Avoiding the Edomites (2:1–8; Num. 20:14–21). Moses was commanded by God not to declare war on the people of Edom and try to take their land. The Edomites were descended from Jacob's brother, Esau, and therefore were related to the Jews (Gen. 36). Moses at first tried a friendly approach, but the Edomites wouldn't accept their brothers on any terms, so Moses led the people by another route that bypassed Mount Seir. The Edomites should have shown Israel brotherly love, but instead they preferred to perpetuate the ancient feud between Jacob and Esau (Gen. 27; 32— 33). Centuries later, Edom was still angry with Israel
Caleb and Joshua believed God, so God decreed that they would live through the wilderness wanderings and enter the Promised Land. But later, even
Deuteronomy 2—3
Israel was certainly blessed because of God's covenants with Abraham and David, and the church is blessed today because of the Father's eternal covenant with Jesus Christ (Heb. 13:20).
and rejoiced when the Babylonians destroyed Jerusalem (Ps. 137:7; Ezek. 25:12–14; Amos 1:11; Obad. 10–13).
Of all problems we face in life, family disagreements are probably the most painful and the hardest to solve, and yet the Bible records so many of them. Cain killed his brother Abel (Gen. 4); Jacob and Esau were rivals; Jacob's wives competed with one another (Gen. 29— 30); Jacob favored Joseph and therefore Joseph's brothers hated their youngest brother (Gen. 37); and David's father-in-law King Saul hounded him and tried to kill him (1 Sam. 19—20). Even in the Christian family, brothers and sisters in the local church don't always love each other. The Corinthian church was divided four ways (1 Cor. 1:12); the Galatian believers were biting and devouring each other (Gal. 5:15); the saints in Ephesus needed to be kind and forgive each other (Eph. 4:31–32); and in the Philippian church two women were at odds with each other (Phil. 4:2–3). Family feuds and church disagreements are at least somewhat confined, but when entire nations cultivate and sustain hatred for one another and wage war, many innocent people are hurt.
It was a turning point in their history when the Jews crossed into the Zered Valley, for now the older generation was gone except for Moses, Caleb, and Joshua (Deut. 2:13–16). With their time of divine discipline ended, Israel could now look forward to defeating their enemies and moving into the land which the Lord had promised to them.
Defeating the Amorites (2:24—3:11). Sihon and Og were powerful kings in the region of the Amorites on the east side of the Jordan, and the Lord had determined to destroy them and their people. God's orders in 2:24–25 and 31 summarize the pattern Israel would follow in their conquest of the Promised Land. God would tell Joshua which city or people to attack; He would assure them of victory; and He would go with them to help them win the battle. Israel's defeat of Sihon and Og was especially important because it would send a message ahead to the nations in Canaan and bring fear to their hearts (11:25). By the time Joshua was ready to enter the land, the news of Israel's invincible march had already gone before them (Josh. 2:8–11; see Ex. 15:14–16). As he did with the Edomites, Moabites, and Ammonites, Moses first made Sihon an offer of goodwill, promising to pass through the land peacefully and pay for whatever food and water the people consumed. However, the Lord wanted Israel to defeat Sihon and seize all his land, so he hardened the king's heart as He had hardened the heart of Pharaoh in Egypt.7 When Sihon led his army out to attack Israel, God gave Moses a great victory and all the people of the land were slaughtered. This victory over Sihon gave the Israelites encouragement to confront Og, and they won that battle as well and took over all the land. The fact that the cities had high walls (Deut. 3:5) and that Og was a giant (v. 11) didn't seem to create any of the problems that the older generation had feared (Num. 13:28). God is bigger than the walls and greater than the giants!
Moses did the right thing by obeying God's command and deliberately avoiding a costly and unprofitable confrontation. "Blessed are the peacemakers, for they shall be called the children of God" (Matt. 5:9). "Let us, therefore, follow after the things which make for peace" (Rom. 14:19). There are times when avoiding conflict is cowardly, but there are other times when it's a mark of courage and wisdom (James 3:13–18; Matt. 5:21–26). Like James and John, we might feel like calling down fire from heaven on people who reject us, but it's better to follow the examples of Moses and Jesus and take another route (Luke 9:51–56). One more factor in this "peacemaking" should be noticed: God had graciously cared for Israel and blessed His people even during their years of wandering, so there was no need for them to attack their brothers and exploit them (Deut. 2:7). God would give Israel all the land they needed without their having to go to war. If more individuals, families, and nations were content with the blessings God has given them, there would be less fighting among them.
Liberal critics of the Bible express concern at the way Israel destroyed entire nations, killed "innocent people," and confiscated their cities and their lands. But how "innocent" were these people? The critics of Scripture (and God) may not realize that the nations Israel encountered east of the Jordan and in Canaan itself were indescribably wicked. They were brutal people who sacrificed their own children to the false gods that they worshipped. Male and female prostitutes served in their temples and sexual intercourse was an important part of the Canaanite religion.
Avoiding the Moabites and Ammonites (2:9–23). Just as the Edomites were not attacked and conquered because they were related to Jacob, so the Moabites and Ammonites were spared because they were the descendants of Lot, the nephew of Abraham (Gen. 19:30–38). God is supreme over all nations and assigns their territories according to His sovereign will (Acts 17:26–28; 2 Chron. 20:6). In fact, the Lord even helped these other nations defeat their enemies and take their land (Deut. 2:20–23). God is on His throne and deals with the nations according to His perfect will (Dan. 4:35). Neither the Moabites nor the Ammonites deserved this kindness, but the Lord sometimes blesses people because of their relationship to other people.
These people were not left without a witness from God in creation (Rom. 1:18ff.) as well as through the lives of Abraham, Isaac, and Jacob who had lived in Canaan. Furthermore, the news of the destruction of Sodom and Gomorrah, the plagues of Egypt, and
Deuteronomy 3
a picture of our spiritual riches in Christ, the inheritance that we have in Him.
Israel's deliverance through the Red Sea (Josh. 2:8–11) came to the ears of these people and bore witness that Jehovah alone is the true God. God had been longsuffering with these wicked nations even in Abraham's day, but now their time had run out and their judgment had come (Gen. 15:16). If these evil civilizations had not been exterminated, Israel would have been in constant danger of being tempted by pagan idolatry. In fact, that's what did happen during the period of the judges, and God had to chasten His people to bring them back to the true God. Israel had important work to do on earth in producing the written Scriptures and bringing the Savior into the world, and imitating the pagan nations would have polluted Israel and threatened God's great plan of salvation for mankind.
A third step of preparation for conquest was the appointment of Joshua to succeed Moses and lead the nation into Canaan (Num. 27:18–23). At the command of the Lord, Moses publicly laid hands on Joshua and with the help of Eleazar the high priest consecrated him to his new office. Moses also began to hand over some of his authority to Joshua (Num. 27:20 niv) so that by the time Moses left the scene, Joshua was ready to take charge. However, Joshua was a man of great faith and experience and was fully qualified to lead God's people. He had served as Moses' servant (Ex. 33:11) and as leader of the army (17:8–16), and he had been on Sinai with Moses (24:13). At Kadesh-Barnea he proved his faith and obedience by standing with Moses and Caleb against the ten spies and the whole unbelieving nation.
Israel preparing (3:12–29) The victories over Sihon and Og, the two mighty kings of the lands east of the Jordan, were themselves preparation for the battles Israel would fight when they arrived in Canaan. The new generation was getting its first real taste of warfare and was quickly discovering that Jehovah could be trusted to overcome every enemy. All that the army had to do was obey God's orders, trust His promises, and courageously confront the enemy.
The only cloud over all this celebration of victory was that Moses wasn't permitted to enter the Promised Land because of his impetuous sin of striking the rock (Num. 20:1–13; 27:12–14). But even this sad note brought with it a trumpet call of encouragement in what Moses said: "O Sovereign Lord, you have begun to show your servant your greatness and your strong hand" (Deut. 3:24 niv). As wonderful as Israel's victories had been so far, they were just a small expression of the greatness and power of God, and Moses didn't want to miss any of the magnificent things God was going to do in Canaan. The Lord wouldn't permit Moses to enter the land, but before Moses died, he was allowed to see the land from the top of Mount Pisgah (Nebo; see 32:48–52; 34:1–6). Centuries later, Moses stood in the Holy Land in glory on the Mount of Transfiguration with Jesus and Elijah (Matt. 17:1–3).
A second step of preparation for conquest was the settling of the two-and-a-half tribes in the territory that had been captured on the east side of the Jordan. This land was given to the tribes of Reuben and Gad and the half tribe of Manasseh. They especially wanted this land because they were herdsmen and the territory was suitable for their livestock (Num. 32). The two-and-a-half tribes were allowed to fortify the cities for their families to live in and also to build pens for their flocks and herds. But it was understood that the men of war in the tribes would cross the Jordan with the other tribes and help their brothers conquer the land. Once that was done and all the tribes had been assigned to their inheritance, the men of Reuben, Gad, and Manasseh could return home to their families (Josh. 22). The fact that Moses gave them the land and that the men were willing to leave their loved ones behind was evidence of their faith that God would give Israel the victory in Canaan.
All that Moses said in the first part of his farewell address prepared the way for his exposition and application of God's law, for history and responsibility go together. God had done mighty things for the people, both in blessing them and in chastening them, and the people of Israel had a responsibility to love God and obey His Word. Throughout this address, Moses will frequently remind the Jews that they were a privileged people, the people of God, separated unto the Lord from all the nations of the earth. It's when we forget our high calling that we descend into low living.
Moses described this victory as "the Lord giving rest" (Deut. 3:20), a phrase that is used again in 12:10 and 25:19 and frequently in Joshua (1:13–15; 11:23; 14:15; 21:44; 22:4; 23:1). The book of Hebrews picks up the phrase and applies it to the spiritual rest we have in Christ because we have trusted His finished work on the cross (Heb. 3:11, 18; 4:1–11). Israel at KadeshBarnea wanted to go back to Egypt, and the Jewish believers to whom Hebrews was written wanted to go back to the old life and the old religion. But there could be no rest in the Jewish religion that was about to pass off the scene, so the writer urged the people to go ahead by faith into the rest that only Christ can give (Matt. 11:28–30). Canaan isn't a picture of heaven; it's
The church today needs to catch up on the past and be reminded of all that the Lord has done for His people—and all that His people have done and not done in return for His blessings. If a new generation of believers is to march into the future in victory, they need to get back to their roots and learn again the basics of what it means to be the people of God.
1 George Santayana, The Life of Reason, vol. 1, chap. 12. 2 For an exposition of the book of Numbers, see my book Be Counted, published by Cook. 3 This is the first time the title "the Lord your God" is used in
Deuteronomy 4
book of Deuteronomy. The traditional Jewish confession of faith (Deut. 6:4–5) is called "The Shema," from the Hebrew word which means "to hear, to pay attention, to understand, to obey." To the Old Testament Jew and the New Testament Christian, hearing the Word of God involves much more than sound waves impacting the human ear. Hearing God's Word is a matter of focusing our whole being—mind, heart, and will—on the Lord, receiving what He says to us and obeying it. The Word of God must penetrate our hearts and become a part of our inner being if it is to change our lives. That's what Jesus meant when He said, "Who has ears to hear, let him hear!" That statement is found at least eight times in the gospels, so it must be important. (See also Deut. 29:4 and Ezek. 12:2.)
Deuteronomy (v. 10), and you'll find it used almost 300 times in the book. Moses used it to remind the Jews that they belonged to the Lord and were His special people. 4 When Joshua was conquering Canaan, twice he relied on human information alone, and both times he failed: When he attacked Ai with a small force (Josh. 7) and when he made a covenant with the Gibeonites (Josh. 9). It isn't sinful to obtain human information, but it is sinful to lean on our own understanding and not seek God's direction (Prov. 3:5–6). When Israel asked for a king, God gave them one, but they suffered because of it (1 Sam. 8—9). 5 There was more to this judgment on Moses than just personal chastening. Moses represented the law, and God's people cannot claim their blessings by obeying the law. It's a matter of faith in God's promises, claiming the grace of God. Joshua represented Jesus, for both names mean "Jehovah is salvation." It is by trusting Christ that we enter into our spiritual inheritance, represented by Canaan (Heb. 4:1–8). 6 Numbers 33 lists without comment the places where Israel camped during those sad years. 7 As with Pharaoh, the process of hardening involved Sihon's personal response to God's will. The Lord doesn't assault people and force them to act against their own will. The news of Israel's march had reached Sihon long before the Jews arrived on the scene, and the king had already decided to declare war. As he resisted God's Word, he experienced a hardening of his heart.
Hearing and obeying the Word of God was Israel's very life (Deut. 4:1a). When God speaks, He sets before us life and death (30:15–20), and our response determines which it will be. "Keep my decrees and laws, for the man who obeys them will live by them. I am the Lord" (Lev. 18:5 niv). The emphasis in Deuteronomy 4:1–2 and 5 is on commanding and teaching, for the Lord not only tells us what to do but He also explains the truth behind His commands. Jesus may have had this in mind when He told His disciples that He treated them like friends ("insiders") and not like slaves, because He explained to them what He was doing (John 15:14–15).
Not only was Israel's life dependent on obedience to God's Word, but so was their victory over the enemy (Deut. 4:1b). Apart from faith and obedience, Israel couldn't enter the land and defeat the nations that were strongly entrenched there. How could the Lord go before His people and give them victory if they weren't following Him obediently (1:30)? The ten spies who failed to grasp the power of God's promises led Israel into discouragement, defeat, and death because of their unbelief (Num. 13—14). "And this is the victory that has overcome the world—our faith" (1 John 5:4 nkjv), and that faith is generated by the Word (Rom. 10:17).
CHAPTER TWO Deuteronomy 4—5 THE GOD WE WORSHIP T
B.God came to them—4:1–43
he people of Israel were blessed above all nations on earth, for they belonged to the true and living God and were in covenant relationship with Him. They were now preparing to enter the land God promised them when He called Abraham, the father of their nation (Gen. 12:1–3; 13:14–18), and part of that preparation was listening carefully to a farewell speech by Moses, God's prophet and their leader. After rehearsing the history of the nation (Deut. 1—3), Moses reminded the people of the character of the God of Israel and how they should respond to Him. If we don't know the character of the God we worship, how can we worship Him "in spirit and in truth" (John 4:24)?
Believers today must find their life and victory in God's Word. Unless we know what God commands, we can't obey Him, but if we know His commandments, believe them, and obey them, then His power goes to work in our lives. "And His commandments are not burdensome" (1 John 5:3 nkjv). Obeying the Lord becomes a joyful privilege when you realize that His commandments are expressions of His love, assurances of His strength, invitations to His blessing, opportunities to grow and bring Him glory, and occasions to enjoy His love and fellowship as we seek to please Him. God's Word is the open door into the treasury of His grace.
God speaks—hear Him (4:1–2) The eminent Jewish scholar Abraham Joshua Heschel wrote, "To believe, we need God, a soul, and the Word."1 Another Jewish scholar, the apostle Paul, reached the same conclusion and wrote, "So then faith comes by hearing, and hearing by the word of God" (Rom. 10:17 nkjv).
Moses added a warning against changing the Word of God, either by adding to it or by taking from it (Deut. 4:2; see 12:32; Prov. 30:6; Gal. 3:15; Rev. 22:18–19). The early manuscripts of the Scriptures were copied by hand, and it would be easy for the copyist to make changes, but God watches over His
The God who brought creation into existence by speaking the Word (Ps. 33:6–9) has ordained that His people should live by hearing and obeying His Word.
The verb "to hear" is used nearly 100 times in the
Deuteronomy 4
believers miss when they fail to fear the Lord, read and ponder these verses: Deuteronomy 6:24; Psalms 25:12; 31:19; 34:9; 112; 145:19; Proverbs 1:7; Isaiah 33:6; Ephesians 5:21; Hebrews 12:28–29.
Word (Jer. 1:12) and judges those who tamper with it. The Pharisees in Jesus' day jealously guarded the Scriptures, yet they were guilty of taking away from the Word of God by replacing it with their own traditions (Mark 7:1–13). If God's Word is our life, then we're jeopardizing our own future if we don't honor the Word and obey it from the heart (Eph. 6:6).
God is wise—learn from Him (4:5–9) God's Word is the revelation of God's wisdom, and we need to know and follow His wisdom if our lives are to please and glorify Him. The world's wisdom is foolishness with God (1 Cor. 3:19), and those who follow it will be disappointed. In the Old Testament, the word "wisdom" has to do with character rather than human intelligence and describes the right use of knowledge. "Wisdom means being skillful and successful in one's relationships and responsibilities, observing and following the Creator's principles of order in the moral universe," says Dr. Roy Zuck.2 Practicing God's wisdom means you don't just make a living, you make a life.
God is holy—fear Him (4:3–4) Israel's persistent sin was idolatry and the immoral practices associated with it. While living in Egypt, the Jews got a taste of idolatry and even practiced it during their wilderness wanderings (Acts 7:42–43). When Moses was with God on Mount Sinai, the people in the camp were worshipping a golden calf (Ex. 32). Idolatry was a grievous sin because Israel had been "married" to Jehovah when the nation accepted the covenant at Mount Sinai, so their worship of idols was really adultery (Jer. 3; Hos. 1—2). It was a sin against God's love as well as a violation of God's law. The Lord finally had to send His people to Babylon to cure them of idolatry.
Why was it so important for Israel to know and obey God's wisdom? For one thing, this was the guarantee of their success in taking possession of the Promised Land (Deut. 4:5). When you read the book of Joshua, you discover that God had the campaign all worked out and Joshua simply had to discern God's will and obey it. The two times Joshua didn't seek God's wisdom, the nation experienced humiliating failure (Josh. 7; 9).
This may be why Moses brought up the tragedy of Israel's sins at Baal Peor (Deut. 4:3–4; Num. 25). This event was recent enough for the people to remember it. The false prophet Baalam had been hired by King Balak to curse the people of Israel, but each time Baalam tried to curse the Jews, he ended up blessing them (Num. 22—24). His curses didn't work, but he had a plan that did work. He and Balak invited the Jewish men to attend one of the Moabite religious feasts and encouraged them to participate to the full (Num. 25). This meant having intercourse with the temple prostitutes, and one man even brought his "date" back into the Jewish camp! The fact that God judged His people by killing 24,000 men indicates that many of the Jews eagerly participated in the wicked feast. What the enemy couldn't accomplish with curses and fighting he accomplished with compromise and "friendship."
In knowing God's wisdom, the people of Israel would not only succeed in their mission but they would also be witnesses to the other nations (Deut. 4:6–8). The pagan nations in Canaan tried to obtain guidance from their false gods by means of sorcery and various forms of spiritism, all of which were forbidden to the Jews (18:9–14; Isa. 47:12–14). God's laws clearly revealed to Israel what was right and wrong and covered just about every decision they would have to make. Believers today have the complete Word of God and the assurance that if we obey what God has already taught us, He will give us the guidance we need in the special areas of life (John 7:17). People who live according to God's wisdom can't help but demonstrate to those around them that God is real and that following His wisdom brings blessing.3 Everything about Israel's religion was so far superior to that of the surrounding nations that the unbelieving pagans couldn't help but be impressed: the presence of God in Israel's sanctuary, the divine laws governing their life, the guidance of God, and the absence of cruelty and impurity. The tragedy is that Israel got so accustomed to these blessings that they began to imitate their neighbors and lost their witness.
The Jews who refused the invitation and remained true to the Lord were still alive, because the Word is our life, and obeying God's Word keeps us in fellowship with the Lord (2 Cor. 6:14—7:1). God's people must be careful not to become friendly with the world (James 4:4) or spotted by the world (1:27), because this leads to loving the world (1 John 2:15–17) and being conformed to the world (Rom. 12:2). This kind of lifestyle invites the chastening of God, for "the Lord shall judge his people" and "it is a fearful thing to fall into the hands of the living God" (Heb. 10:30–31).
To fear the Lord means to respect who He is, what He is, and what He says, and by our submission and obedience show Him that we love Him and want to please Him. He's the Creator and we're the creatures; He's the Father and we're the children; He's the Master and we're the servants. When we knowingly and willfully defy His authority, we tempt Him to discipline us, and our arrogance only leads to pain and tragic loss. It just isn't worth it. If you want to identify the blessings
There's a third benefit that we enjoy when we follow God's wisdom: it helps to build godly homes (Deut. 4:9–10). Surrounded as they were by heathen people, Israel was always one generation short of losing God's blessing, and so it is with the church today (2 Tim. 2:2). If we don't teach our children about God and His Word, the day will come when a generation will arise that doesn't know the Lord, which is what
Deuteronomy 4
has made, whether humans, animals, birds, fish, or the sun, moon, and stars. To worship the creation instead of the Creator is the essence of idolatry (Rom. 1:22–25). God made man in His image, but idolaters make gods in their own image and thereby cheapen themselves and insult God.5
eventually happened to Israel (Judg. 2:7–15). "Nevertheless, when the Son of Man comes, will He really find faith on the earth?" (Luke 18:8 nkjv).
How can believing parents best influence their children to trust the Lord and live by His wisdom? Moses gives the adults three suggestions: be examples to your children; don't let God's Word slip from your minds and hearts; remember what the Lord has done for you in the past and share these experiences with your children. Every Jewish child in Moses' day was supposed to know the story of the exodus (Deut. 6:20–25; Ex. 10:1–2; 12:24–28; 13:1–16), and in the future, every child was supposed to know the significance of Israel's crossing the Jordan River (Josh. 4:1–7, 21–24). It's the responsibility of the older generation to instruct the younger generation and be an example and an encouragement to them (Deut. 6:1–3; 32:44–47; Ps. 34:11; 44:1; 71:17–19; 78:1–8; Titus 2:1–8). Parents must not turn this responsibility over to Sunday School teachers or Bible club leaders, as important as those ministries are, for dedicated Christian parents are God's first choice as teachers of their children. The sins of parents—especially spiritual neglect and bad example—may be imitated by the children and produce sad consequences later in life (Deut. 5:8–10; Ex. 20:5–6; Num. 14:17–18).4
Israel's deliverance from Egypt (v. 20). Moses had just mentioned all the nations (v. 19), so he reminded the people that Israel was different from these other nations because Israel was God's chosen people and His special inheritance (Ex. 19:1–6). The Lord chose Abraham and his descendants to bring His blessings to the whole world (Gen. 12:1–3; John 4:22), and in order to accomplish that important task, Israel had to be a separated people. Each year when they celebrated Passover, the Jews would be reminded that they had been slaves in Egypt and the Lord had delivered them by His great power, and they were His people. It was when Israel began to imitate the other nations and worship their detestable gods that Israel ceased to be a nation devoted wholly to the Lord. Because they forgot their distinctive privileges, they lost their distinctive blessings.
The church today can learn a lesson from this. We're called to be a separated people who are not conformed to this world (2 Cor. 6:14—7:1; Rom. 12:1–2), and yet the trend today is for churches to pattern ministry after what the world is doing. The philosophy is that the church will attract more people if the lost feel more comfortable with the services. The tragedy is that the sanctuary becomes a theater and "ministry" becomes entertainment. But Scripture and church history make it clear that what Campbell Morgan said is true: "The church did the most for the world when the church was the least like the world." Jesus didn't compromise with the world and yet He attracted sinners and ministered effectively to them (Luke 15:1–2). Unless we are a separated people, devoted wholly to the Lord, we can never follow His example.
God alone is God—worship Him (4:10–43) The nations around Israel worshipped many gods and goddesses, but Israel was to worship only the one true God. "Hear, O Israel: the Lord our God is one Lord" is the first and basic tenet in the Jewish confession of faith, "The Shema" (6:4–5), and the first of the Ten Commandments is, "Thou shalt have no other gods before me" (5:7). Why? Because all other "gods" are only the creations of sinful imaginations and aren't gods at all (Rom. 1:18ff.). To worship other gods is to worship nothing and become nothing (Ps. 115:8). One of the Hebrew words for "idols" means "vanity, nothingness." In his message, Moses gives several arguments to defend this warning against idolatry.
Moses' experience at Kadesh (vv. 21–24; Num. 20:1–13). When Moses smote the rock instead of speaking to it, God graciously supplied an abundance of water for His thirsty people, but He disciplined His servant who glorified himself instead of glorifying the Lord. God alone is God, and He alone must be glorified. "I am the Lord; that is my name; and my glory will I not give to another" (Isa. 42:8). Moses warned the people, "For the Lord your God is a consuming fire, a jealous God" (Deut. 4:24; see Heb. 12:29). God is jealous over His people the way a husband is jealous over his wife or a mother over her children. (See Deut. 5:9; 6:15; 13:2–10; 29:20; 33:16, 21.) He wants the very best for us, but when we deliberately go our own way, we grieve His heart and miss all He wants to do for us.
Israel's experience at Sinai (vv. 10–19). Moses reminded the people of the nation's awesome experience at Sinai when God made His covenant with them. The mountain blazed with fire and was covered with clouds and great darkness; thunder and lightning frightened the people; and after a trumpet blast that grew louder and louder, God called Moses to the top of the mountain (Ex. 19:16–19; Heb. 12:18–21). The people heard God speak the word but they didn't see any form of God. The Lord was making it very clear that Israel would be a people of the word, hearing their God speak but not beholding any form that could be copied and then worshipped (Deut. 4:12, 15). "He who can hear can see," said a Jewish sage, and he was right.
God's loving covenant (vv. 25–31). God made a covenant with His people and He expected them to keep it. The word "covenant" is used at least twentyseven times in Deuteronomy and comes from the
"You saw no form of any kind the day the Lord spoke to you at Horeb out of the fire" (v. 15 niv). The conclusion is obvious: God forbids His people to worship visible representations of God or of anything God
Deuteronomy 4—5
apart three "cities of refuge" on the east side of the Jordan, to which people who accidentally killed somebody could flee and get justice and find protection (vv. 41–43). This subject will be dealt with in detail in 19:1–14.
Hebrew word berith which some scholars say means "to eat bread." In the East, when people broke bread together, they formed a covenant or treaty that they would help and protect each other (see Gen. 26:26–35). When God established His covenant with Israel at Mount Sinai, Moses and the Jewish elders ate before God on the mountain (Ex. 24:11). The terms of the covenant were simple: if Israel obeyed God's laws, He would bless them; it they disobeyed, He would chasten them. He would show His love to them in both the blessing and the chastening, "for whom the Lord loves, He chastens" (Heb. 12:6 nkjv).
C.God taught them—4:44—5:33
God is Lord of all—obey Him (4:44—5:33) The archeologist's spade has revealed that the book of Deuteronomy follows a literary pattern used in the ancient Near East for treaties between rulers and their vassal nations. With Israel, of course, the Lord had conquered their enemies and set the Jews free, and they were His special people, but as they entered their land, this freedom involved responsibilities. They were a covenant people and Deuteronomy defines the terms of the covenant. Like the ancient vassal treaties, Deuteronomy has a preamble (1:1–5) and a review of the history behind the treaty (1:6—4:49). Then it lists the ruler's stipulations for the conduct of his subjects (chaps. 5—26) and what would happen if they disobeyed (chaps. 27—30). It closes with an explanation of how the treaty would operate in future generations (chaps. 31—34).
Moses would elaborate on the details of the covenant later in his address (Deut. 28—30), but here he warned the people that they would be punished, scattered, and destroyed as a nation if they didn't take their covenant responsibilities seriously. This, unfortunately, is what happened. During the closing years of Solomon's reign, to please his many wives he introduced idolatry into the land (1 Kings 11), and this led to God's judgment and the division and deterioration of the nation (1 Kings 12). In 722 BC, Assyria captured the ten tribes that formed the northern kingdom of Samaria, and Babylon took the southern kingdom of Judah in 586 BC From AD 70 until May 14, 1948, when the modern nation of Israel was recognized, the Jewish people were dispersed throughout the world and had no national homeland.
Moses began by calling Israel to hear God's covenant, learn it, and do whatever it commanded (5:1). As we have seen, "to hear" means much more than to listen casually to words that somebody is speaking. It means to listen attentively, to understand, to heed and obey. When God made this covenant, it included every generation of the nation of Israel from that day on and not just with the generation that gathered at Sinai. Moses was addressing a new generation and yet he said, "The Lord our God made a covenant with us in Horeb" (v. 2). Just as God's covenant with Abraham included the Jewish people of future generations, so did His covenant at Sinai, for God was their "dwelling place in all generations" (Ps. 90:1). Most of the people who had been at Sinai died during the wilderness wanderings, but the covenant of God stood fast.
The love of God (vv. 32–43). When you're raising small children, you use rewards and punishments to teach them to obey, but when they get older, you hope that character and love will motivate them to shun evil and do what's right. When Israel turned from the true and living God and began to worship idols, they were sinning against God's grace and love. The Lord hadn't chosen any other nation and given it His covenant, nor had He spoken to any other nation and given it His holy law. God had led His people and cared for them from the days of Abraham to the time of Moses, and He had done this for no other nation. Why? It wasn't because Israel deserved these blessings but because of God's everlasting love (v. 37; see 7:7–8, 13; 23:5). God doesn't want His children obeying Him just to get blessings or to avoid chastening, but because they love Him from the heart. The word "heart" is mentioned more than forty times in Moses' speech, and the Shema (6:4–5) emphasizes love for the Lord. (See also 10:12; 11:1, 13, 22; 13:3; 19:9; 30:6, 16, 20.) When Moses gave the law to the older generation at Sinai, the emphasis was on the fear of the Lord (Ex. 19:10–25; 20:20), but his application of the law to the new generation magnifies God's love for Israel and the importance of Israel loving the Lord. They were now to be a mature people who obeyed God from the heart. The Lord is a merciful God (Deut. 4:31), but we shouldn't tempt Him because He is also a jealous God (v. 24).
Moses was the mediator between Jehovah and Israel because the people were afraid to hear the voice of God (Deut. 5:23–27; Ex. 20:18–21; and see Gal. 3:19). If we are believing and obedient people, hearing God's voice means blessing and encouragement, but if our hearts are not right with God, His voice could mean judgment.
The law of God (vv. 6–21; Ex. 20:1–17). The Lord opened the proclamation of His law by reminding the people that it was He who delivered them from the slavery of Egypt (Deut. 5:6; see Neh. 9:9–11; Ps. 77:14–15; 105:23–38; 136:10–15; Isa. 63:11–14). This great act of redemption should have been motive enough for the people to listen to God's law and obey it, just as the redemption we have in Christ should motivate us to obey Him. Each year at Passover, the Jews were reminded of God's great act of salvation, and each time the church celebrates the Lord's Supper, we're reminded that Christ died for us that we might be
As evidence of God's love and mercy, Moses set
Deuteronomy 5
covenant with Israel and was associated with their deliverance from Egypt (Deut. 5:15). Canaan would be Israel's place of rest (3:20; 12:10; 25:19), and the weekly Sabbath would give them a foretaste of that rest. Believers today have their rest in Christ (Matt. 11:28–30; Heb. 3—4) and look forward to eternal rest in heaven (Rev. 14:13). Unfortunately, Israel didn't honor the Sabbath Days or the Sabbatical Year, and the Lord had to discipline them (2 Chron. 36:14–21; Ezek. 20; Isa. 58:13–14; Jer. 17:19–27).
saved from our sins and belong to Him. The Lord wants us to obey Him, not as slaves cringing before a master, but as grateful children who love their heavenly Father and appreciate all He is to us and has done for us.
The first four commandments had to do with Israel's relationship to God personally: acknowledging that there is but one Lord (Deut. 5:6), abstaining from worshipping idols (vv. 8–10), honoring God's name (v. 11), and observing the Sabbath (vv. 12–15). The first commandment (vv. 6–7) is expressed in the Shema (6:4–5), and the second commandment (vv. 8–10) is the logical expression of the first. If there is but one true God, then the making and worshipping of idols is not only illogical, but it's a denial of Israel's confession of faith. Israel was "married" to Jehovah at Sinai, and idolatry was a breach of that marriage covenant and the equivalent of adultery. Keep in mind that in the East in that day, idolatry could involve sexual intercourse with temple prostitutes.
Many well-meaning people call Sunday "the Christian Sabbath," but strictly speaking, this is a misnomer. Sunday is the first day of the week, the Lord's Day, and the Sabbath is Saturday, the seventh day of the week. The Sabbath symbolizes the old covenant of law: you labored for six days and then you rested. The Lord's Day commemorates the new covenant of grace: it opens the week with rest in Christ and the works follow. Both the Sabbath and the Lord's Day emphasize the importance of devoting one day in seven to the Lord in worship and service. Every day belongs to the Lord and it's unbiblical to make the observance of days a test of spirituality or orthodoxy (Col. 2:16–17; Rom. 14:1— 15:7; Gal. 4:1–11). The fifth commandment (Deut. 5:16) moves us from our relationship to the Lord to living out that relationship with other people, beginning in the home. Both the divine and human aspects of the law are important and must not be separated, because we're commanded to love the Lord and also love our neighbors (Mark 12:28–34). Piety begins at home with honoring one's father and mother, a law that was very important in Israel (Deut. 27:16; Ex. 21:15, 17; Lev. 19:3, 32; Prov. 1:8; 16:31; 20:20; 23:22; 30:17) and is still important in the church (Eph. 6:1–3; 1 Tim. 5:1–2). Too many people in today's society worship youth and resent the idea of getting old, and for this reason the aged are often neglected and abused and, in some nations, legally killed (euthanasia— "assisted suicide").
We have already noted that the Lord doesn't punish the children and grandchildren because of their ancestors' sins (Ezek. 18), but He can permit the sad consequences of those sins to affect future generations, physically, mentally, and spiritually. Children are prone to imitate their parents, and Eastern peoples lived in extended families, with three and four generations often in the same home. It's easy to see that the older members of the family had opportunities to influence the younger ones either for good or for evil. But the Lord also blesses successive generations of people who honor and obey Him. My great-grandfather prayed that there would be a preacher of the gospel in every generation of our family, and there has been. I minister today because of godly ancestors who trusted the Lord.
In the third commandment (Deut. 5:11), God's name represents God's character and reputation, and to honor His name means to make Him "look good" to the people around us. All parents want their children to bring honor to the family name. We pray, "Hallowed be thy name" (Matt. 6:9), and then we live and speak in such a way that we help to answer that prayer. Using God's name under oath to defend a dishonest statement, as well as cursing and swearing, are ways of dishonoring the Lord's name. Bearing that name and living like a Christian will honor God's good name before a watching world (1 Peter 4:12–16). Nine of the Ten Commandments are repeated in the New Testament epistles for the church to obey; the exception is the fourth commandment (Deut. 5:12–15) about the Sabbath Day. Why? The Sabbath Day was a special sign between Israel and the Lord (Ex. 31:12–17; Neh. 9:13–15; Ezek. 20:12, 20) and wasn't given to any other nation (Ps. 147:19–20). The Sabbath had its beginning in creation (Gen. 2:1–3) and for that reason was a part of Israel's religious life even before the law was given at Sinai (Ex. 16:23, 25). But at Sinai, Sabbath observance became a part of God's
This leads logically to the sixth commandment (Deut. 5:17), which requires that we honor human life and not commit murder. God is the giver of life and only He has the right to take it. Because we're made in God's image, murder is an attack against God (Gen. 1:26–27; 9:6). The Bible doesn't forbid self-defense (Ex. 22:2), but only the state has the right to take human life in cases of capital offense (Rom. 13). Jesus warned that murder often begins with anger (Matt. 5:21–26), and that while murder is far worse, anger is the moral equivalent of murder. It's worth noting that the law was given to Israel to restrain people and punish them for their crimes, and not to reform them. While the law can't change the human heart (Heb. 7:19), it can restrain and punish those who defy its authority and refuse to obey its precepts.
The seventh commandment (Deut. 5:18) calls for sexual purity and the honoring of marriage as God's appointed way for the proper use and enjoyment of
Deuteronomy 5
human sexuality. In ancient Israel, adultery was considered a capital crime (22:22), while in today's society, it's hardly considered a sin, let alone a crime. God can forgive sexual sins (1 Cor. 6:9–11) but He doesn't promise to interfere with the painful consequences (2 Sam. 12:13–14; Prov. 6:20–35; Gal. 6:7–8; Heb. 13:4). It's disgusting the way the media glorify sex and turn fornication and adultery into entertainment.
when you focus on Him, you find it a delight to obey His commands (Ps. 40:8). Moses closed his review of the Ten Commandments by reminding the new generation that at Sinai God revealed His glory and His greatness. The God of Israel is not to be trifled with because He is a holy God. Israel would never again go to Sinai and see the fire, the cloud, the darkness, and the lightning, and hear the awesome voice of God speak from the mountain, but they needed to remember the majesty of their God and the authority of His Word.
God is concerned not only about the way we treat other people but also about the way we treat other people's property. The eighth commandment (Deut. 5:19) simply says, "Neither shalt thou steal." Brief and to the point, it covers a multitude of offenses: stealing property, stealing a person's good name (slander), cheating on an examination, and even stealing people (slavery, kidnapping). Ephesians 4:28 makes it clear that there are only three ways to get property: work for it, receive it as a gift, or steal it. Only the first two are acceptable to the Lord.
Many churches today have lost the biblical concept of the majesty and authority of God as expressed in His law. This deficiency has cheapened our worship, turned evangelism into religious salesmanship, and converted the Bible into a self-help book that's guaranteed to make you a success. A.W. Tozer was right when he said that "no religion has ever been greater than its idea of God." He also said, "The essence of idolatry is the entertainment of thoughts about God that are unworthy of Him."6 If that's true, and I believe it is, then many evangelical Christians are guilty of idol worship.
The ninth commandment (Deut. 5:20) forbids all forms of lying, whether on the witness stand in court or over the back fence (see 17:6–13). Truth is the cement that holds society together, and things fall apart when people don't keep their promises, whether contracts in business or vows at the marriage altar. This commandment also prohibits slander, which is lying about other people (Ex. 23:1; Prov 10:18; 12:17; 19:9; 24:28; Titus 3:1–2; James 4:11; 1 Peter 2:1). God's people should be known for speaking the truth in love (Eph. 4:15).
In his appeal to Israel, Moses urged them to remember the majesty of God and respect the Word of God. He quoted Jehovah's own words, "Oh, that their hearts would be inclined to fear me and keep all my commands always" (Deut. 5:29 niv). Obedience is always a matter of the heart, and if we love the Lord, we will keep His commandments (John 14:15, 21–24). There's no conflict between the greatness of God and the grace of God, His transcendence and His immanence, for we can love the Lord and fear the Lord with the same heart (Ps. 2:10–12; 34:8–9). The fear of the Lord is a major theme in Deuteronomy (6:2, 13, 24; 10:20; 14:23; 17:19; 31:12), but so is the love of God for us (7:7; 10:15; 23:5) as well as our love for Him (6:5; 10:12; 11:1, 13, 22; 19:9; 30:6, 16, 20). The immature believer with a shallow theology sees a contradiction here, but the mature believer rejoices in the balance revealed in the Word: "God is love" and "God is light" (1 John 4:8; 1:5).
The focus of the tenth commandment (Deut. 5:21) is covetousness, the sinful desire in the heart for anything that rightfully we shouldn't have. This commandment and the first commandment (v. 1) deal with inward attitudes rather than outward actions, but breaking either of these two commandments could lead to breaking all the rest of them. Because of covetousness, people have robbed, committed adultery, lied, and even murdered. If we obey the first commandment and truly love God and worship only Him, then covetousness won't be a problem (Matt. 6:33; Luke 12:16; Eph. 5:3; Col. 3:5).
Christian believers who depend on the indwelling Holy Spirit (Gal. 5:22–26) and live by the law of love (Rom. 13:8–10) don't have to strive to obey these commandments, because the life of God will flow through them and enable them to fulfill the righteousness of God (8:1–17). The old nature knows no law, but the new nature needs no law. There's probably a law in your city that requires parents to care for their children, but how many parents think about that law? Parents care for their children because they love them, not because they're afraid of going to jail.
Even though God's children live under grace and not under the Mosaic law (Rom. 6:14; Gal. 5:1), it's important for us to know the law of God so that we might better know the God of the law and please Him. Christ has fulfilled the types and symbols found in the law, so we no longer practice the Old Testament rituals as Israel did. Christ bore the curse of the law on the cross (Gal. 3:10–13) so that we need not fear judgment (Rom. 8:1). But the moral law still stands and God still judges sin. It's as wrong today to lie, steal, commit adultery, and murder as it was when Moses received the tables of the law at Mount Sinai. In fact, it's worse, because we have today the full revelation of God's will through Jesus Christ, and we sin against a flood of light.
Because we've been born again into God's family and have received God's divine nature within, we are enabled by the Spirit to obey God's law and live godly lives (1 John 3:1–9).
The God of the law (vv. 22–33). The purpose of the law of God is to reveal the God of the law, and
"I will delight myself in your statutes; I will not forget your word" (Ps. 119:16).
Deuteronomy 6
that the people felt like they were wearing a galling yoke (Acts 15:10; Gal. 5:1).
1 Abraham Joshua Heschel, I Asked for Wonder: A Spiritual Anthology, edited by Samuel H. Dresner (New York: Crossroad, 1996), 73. 2 Roy Zuck, Biblical Theology of the Old Testament (Chicago: Moody, 1991), 232. Job, Proverbs, and Ecclesiastes are the leading "wisdom books" in the Old Testament, and James in the New Testament. 3 We must not read into this an assurance that obedient saints today will automatically experience all the special blessings mentioned in God's covenant with Israel, such as freedom from sickness, guaranteed material wealth, and a long peaceful life (Lev. 26; Deut. 27—30). No such benefits are promised under the new covenant, for our wealth is primarily spiritual and not material (Matt. 5:1–12; Eph. 1:3ff.). 4 God doesn't judge the children for the sins committed by the parents (Ezek. 18:1–20), but the consequences of those sins can greatly affect the children. Furthermore, children tend to follow the example set at home and will imitate their parents' sins. But we must also remember that the godliness of grandparents and parents will bring blessing to their descendants (Ps. 90:16; 103:17–18; Gen. 18:17–19). 5 In the tabernacle and the temple, God did permit the Jews to have copies of various things in nature, but these were there to bring beauty to God's house and not as objects of worship. God doesn't prohibit the making of artistic things as such, for He's the author of beauty, but only the making of things that become gods to us. See Art and the Bible by Francis A. Schaeffer (InterVarsity Press). 6 A. W. Tozer, The Knowledge of the Holy (Harper, 1961), 9, 11.
The law was also meant to reveal God and draw the people closer to Him. If Israel was to be a holy people and a kingdom of priests (Ex. 19:1–8), they needed a holy law to guide them. Certainly God was concerned about the external conduct of His people, but He was also concerned that their hearts be devoted to Him. When you read Psalm 119, you discover what the law of God meant to Jewish people who were spiritually minded and devoted to the Lord in their hearts. They saw God's righteous law, not as a heavy yoke, but as honey (v. 103), light (v. 105), a treasure (vv. 14, 72, 127, 162), freedom (v. 45), and a source of great joy (v. 14). They delighted in the law and meditated on it (vv. 15–16, 23–24, 47–48, 77–78; see 1:1–3). Yes, the Ten Commandments were engraved on tables of stone, but the spiritual Jew also had the Word hidden in his heart (119:10–11).
One of the key themes in Deuteronomy 6—7 is motivation for obedience. These two chapters answer the question, "Why should we obey God's Word in a world where most people ignore it or deliberately disobey it?" Moses explained four fundamental motives for obedience.
Love for the Lord (6:1–9) Moses has already emphasized God's love for Israel and the importance of Israel's love for God (4:32–43), and he will mention this topic several times before he concludes his address. If Israel obeyed the Lord, they would conquer the enemy, possess the land, multiply in the land, and enjoy a long life in the place of God's blessing (6:1–3). At least six times in this book, Moses called Canaan "a land of milk and honey" (v. 3; 11:9; 26:9, 15; 27:3; 31:20), a phrase that describes the richness and fruitfulness of the land. Milk was a staple food and honey a luxury, so "a land of milk and honey" would provide all that the people needed. There would be adequate pastures for their flocks and herds and sufficient plants in the fields for the bees to obtain pollen. How could the people not love and obey Jehovah when He blessed them so abundantly?1
II. Responding to God's goodness (6—11) A.Loving God—6
CHAPTER THREE Deuteronomy 6—7 THE SECRETS OF OBEDIENCE M
oses was a wise teacher of God's truth. First he reviewed what the Lord had done for Israel (Deut. 1—4) and reminded the people of God's mercy and goodness. Then he reaffirmed the basic principles of God's law (Deut. 5—6), what we know as the Ten Commandments (10:4). In chapters 6 and 7, Moses discussed motives for obedience and explained why the people should honor God's laws. He wanted the nation's obedience to be based on spiritual principles, not just personal opinions, and to be encouraged by the right motives. Only after Moses had laid this strong foundation did he apply God's commandments to specific areas of Israel's life.
Covenant (v. 3). There was always a danger that the new generation would become proud and think that God had blessed them because they were better than previous generations. Moses reminded them that all their blessings came from the Lord because of His covenant with their fathers, Abraham, Isaac, and Jacob. In fact, it was this truth that opened his address (1:8, 21, 35), and he would mention it again (6:10; 9:5, 27; 29:13; 30:20; 34:4; and see Ex. 6:8 and 33:1). God's gracious promise to the patriarchs gave Israel ownership of the land, but it was their own obedience to the Lord that guaranteed their possession and enjoyment of the land.2 It's unfortunate that after Israel had lived in the land, they took their blessings for granted, disobeyed God's law, and had to be punished for their
God gave His law to build the people individually as well as the nation collectively. How could over 2 million people live together and work together, let alone fight the enemy together, unless they had rules and regulations to govern them? Israel's civic peace and general welfare depended on the people respecting the law and obeying it. Unfortunately, over the years, some of the religious leaders added so many traditions to God's law
Deuteronomy 6
best. But our love for God must involve the totality of the inner person—"with all your heart … soul … and strength." It isn't necessary to define and distinguish these elements, as though they were three different internal human functions. In some Scriptures only two are named (Deut. 4:29; 10:12; Josh. 22:5), while in other parallel Scriptures there are four (Mark 12:30; Luke 10:27). The phrase simply means "all that is within you" (Ps. 103:1), a total devotion to the Lord. If the inner person is completely yielded to the Lord and open to His Word as ministered by His Spirit, then the feelings will follow. But even if they don't, we must still relate to other people as the Lord relates to us.
rebellion. First they were chastened in the land (described in the book of Judges) and then they were removed from the land and taken captive to Babylon.
Believers today need to be reminded that all our blessings come to us because of God's eternal covenant with His Son (Heb. 13:20) and the new covenant which Jesus made through His sacrificial death on the cross (Luke 22:20; 1 Cor. 11:25; Heb. 8—9). We aren't blessed because of what we are in ourselves but because of what we are in Christ (Eph. 1:3–14).
Confession (v. 4). The orthodox Jewish confession of faith is called "the Shema" after the Hebrew word which means "to hear." This confession is still recited each morning and evening by devout Jews all over the world, affirming "Jehovah, our Elohim, Jehovah is one." (See Matt. 22:37–38; Mark 12:29–30; Luke 10:27.) So important is this confession that Jewish boys in orthodox homes are required to memorize it as soon as they can speak. The nations around Israel worshipped many gods and goddesses, but Israel affirmed to all that there is but one true and living God, the God of Abraham, Isaac, and Jacob.
Communication (vv. 6–9). When we hear the Word of God and receive it into our hearts (1 Thess. 2:13), then the Holy Spirit can use the truth to transform us from within (2 Cor. 3:1–3; John 17:17). God "writes" the Word upon our hearts and we become "living epistles" that others may read, and our lives can influence them to trust Christ. How we live is important because it backs up what we say. Moses admonished parents to discuss God's Word in the home, among the children, and to allow the Word to guide their minds and hands as they work throughout the day. The Word should even control who is permitted to go through the gate and come through the door into the house. The Jews took these commandments literally and wore portions of Scripture3 in little containers called phylacteries on their forehead and left arm (Matt. 23:5). They also attached a small container of Scripture, called a mezuzah, to the front door and on every door in the house. Each occupant touched the mezuzah reverently each time he or she passed through a door (Ps. 121:8). It was a sign that the house was to be a sanctuary for the Lord and a place where the Word was loved, obeyed, and taught.
The Hebrew word translated "one" (ehad) can also mean "a unity" as well as "numerical oneness." It's used that way in Genesis 2:24, describing the oneness of Adam and Eve, and also in Exodus 26:6 and 11 to describe "unity" of the curtains in the tabernacle (see niv). The word also carries the idea of "uniqueness." In contrast to the many pagan gods and goddesses, Jehovah is unique, for there is only one true God; He is God alone and not part of a pantheon; and He is a unity, which Christians interpret as leaving room for the Trinity (Matt. 28:19–20; 3:16–17). When Israel began to put Jehovah alongside the false gods of the Gentile nations, they denied their own confession of faith. The Gentiles could renounce their false gods and trust the true God, the God of Israel, but a devout Jew could never put Jehovah on the same level as the gods of the Gentiles.
We can't help but admire such respect for the Word of God, but it's likely that the emphasis of this commandment was obedience to God's Word in all that we think and do rather than the actual wearing of the Scriptures on the forehead and the arm. At least that seems to be the emphasis in Deuteronomy 11:18–21. However, we agree wholeheartedly that God's people ought to make their homes places where God dwells, where the Scriptures are honored, and we aren't ashamed of our faith. It isn't necessary to turn every room into a chapel, but a Bible on the table and a few Scripture texts on the wall at least bear witness that we belong to the Lord and desire to please Him.
Commandment (v. 5). Is it possible to command somebody to love? Isn't love a mysterious thing that just appears, a wonderful emotion that's either there or it isn't there? No, not according to Scripture. In the life of the believer, love is an act of the will: we choose to relate to God and to other persons in a loving way no matter how we may feel. Christian love simply means that we treat others the way God treats us. In His love, God is kind and forgiving toward us, so we seek to be kind and forgiving toward others (Eph. 4:32). God wills the very best for us, so we desire the very best for others, even if it demands sacrifice on our part. Love isn't simply an exotic feeling; love leads to action. "God so loved … that he gave" (John 3:16). The virtues of love that are listed in 1 Corinthians 13:4–7 describe how we treat people and not just how we feel about them.