Front matter (continued, part 28)
III. Reviewing God's Word (12:1—26:19) A.Worship and obedience—12:1—16:17; 18:9–22
CHAPTER FIVE Deuteronomy 12—13; 18:9–22 WORSHIP HIM IN TRUTH M
oses was a wise instructor. He devoted the first part of his address (Deut. 1—5) to reviewing the past and helping the new generation appreciate all that God had done for them. Then he told the people how they should respond to the goodness of God and why they should obey Jehovah (Deut. 6—11). In other words, Moses was helping his people develop hearts of love for the Lord, because if they loved Him, they would obey Him. Moses repeated God's covenant promises to the nation but also balanced the promises with the warnings of what would happen if they disobeyed. More than anything else, Moses wanted the Israelites to mature in faith and love so they could enter the land, conquer the enemy, and enjoy their inheritance to the glory of God.
In Deuteronomy 12—26, Moses built on this foundation and applied the law to Israel's new situation in the Promised Land. The Jews had been slaves in Egypt and nomads in the wilderness, but now they would become conquerors and tenants in God's land (Lev. 25:23 niv). He set before them the responsibilities they had to fulfill if they were to live like God's chosen people and be faithful residents in the land, enjoying God's blessing.
Purging the land (12:1–3) The statement in verse 1 was both an assurance and a commandment. The assurance was that Israel would enter the land and overcome the enemy, and the commandment was that, having entered the land, they must purge it of all idolatry.1 Israel's conquest of the nations east of the Jordan was a prototype of their cleansing of the land of Canaan (Num. 21; 31). This wasn't a new commandment, for Moses had mentioned it before (Deut. 7:1–6, 23–26; Num. 33:50–56), and he would mention it again.
The religions of the Canaanite peoples were both false and filthy. They worshipped a multitude of gods and goddesses, chiefly Baal, the storm god, and Asherah, his consort. The wooden "Asherah poles" ("groves," kjv) were sex symbols, and the people made use of temple prostitutes as they sought to worship their gods. Since the major goal of the Canaanite religion was fertility for themselves and for their crops, they established places of worship on the mountains
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gods and goddesses, including their own children, but the Lord would instruct the Jews what sacrifices to bring, and He made it clear that they were never to sacrifice their children.
and hills ("the high places") so as to get closer to the gods. They also worshipped under the large trees, which were also symbols of fertility. Their immoral religious practices were a form of magic with which they hoped to please the gods and influence the powers of nature to give them bountiful crops.
One place where God dwells (vv. 5, 8–11a). In the book of Genesis, we're told that God walked with His people, such as Enoch (5:24), Noah (6:9), and Abraham (17:1); but at Mount Sinai, God announced to Moses that He wanted to dwell with His people (Ex. 25:8, 45–46). He instructed them to make Him a tabernacle, and for this holy project the people of Israel contributed their wealth (vv. 1–2; 35:4—36:6). When Moses dedicated the tabernacle, God came down in glory and moved into the Holy of Holies, making the mercy seat on the ark His holy throne (40:34–38; Ps. 80:1; 99:1 niv). We sometimes speak of "the Shekinah glory"of God in the camp of Israel, which is from a Hebrew word that means "to dwell."
But Moses pointed out that anything idolatrous remaining in the land was dangerous because it might become a tool for the devil to use in tempting Israel. The admonition, "Neither give place to the devil" (Eph. 4:27), warns us that, whenever we disobey the Lord and cherish that which He wants us to destroy, we provide Satan with a foothold in our lives. Israel was even to wipe out the names of the pagan deities, because their names might be used in occult practices to cast spells.
We live in a world that has abandoned absolutes and promoted "plurality." As long as it "helps you," one religion is just as good as another religion, and it isn't "politically correct" to claim that Jesus Christ is the only Savior of the world (Acts 4:12; John 4:19–24). But Moses made it clear that God rejected the Canaanite religions and wanted all evidence of their pagan practices removed from the land. The land belonged to the Lord, and He had every right to purge it. His first commandment is, "Thou shalt have no other gods before me" (Deut. 5:7). Israel did not purge the land and were disciplined for their disobedience. "They did not destroy the nations, concerning whom the Lord commanded them, but were mingled among the nations, and learned their works. And they served their idols, which were a snare unto them" (Ps. 106:34–36).
The Canaanite nations had plenty of temples and shrines, but only Israel had the glorious presence of the true and living God dwelling with them (Rom. 9:4). The fact that there was only one central sanctuary for Israel signified that there was but one true God, one authorized worship and priesthood, and one holy nation. The tabernacle, and later the temple, unified the twelve tribes spiritually and politically.
It's interesting to trace the history of God's tabernacle. The Israelites carried the tabernacle into Canaan and placed it at Shiloh (Josh. 18:1; 19:51; Jer. 7:12). During the days of Samuel, it was at Mizpah (1 Sam. 7:6) and then at Nob (21:1–6). Because of Israel's sins against the Lord, the glory of God departed from the tabernacle (4:21–22). During the time of David, the ark was on Mount Zion while the tabernacle itself was at Gibeon (1 Chron. 16:1, 37–42; 1 Kings 3:4). God revealed to David that his son Solomon would succeed him on the throne and build a temple for His glory on Mount Zion, and when Solomon dedicated the temple, the glory of the Lord came to dwell there (8:10–11). When Babylon captured Judah, the prophet Ezekiel saw the glory of God leave the temple (Ezek. 8:1–4; 9:3; 10:4, 18; 11:22–23), but he also saw it return and dwell in the kingdom temple (43:1–3).
Worshipping the Lord (12:4–14) "You must not worship the Lord your God in their way" (v. 4 niv) is a simple statement that carries a powerful message. As the people of God, we must worship the Lord the way He commands and not imitate the religious practices of others. The Jewish faith and the Christian faith came by revelation, not by man's invention or Satan's instruction (1 Tim. 4:1; 2 Tim. 3:5–7). The most important activity of the church is the worship of God because everything truly spiritual that the church does flows out of worship. How tragic it is when congregations imitate the world and turn Christian worship into entertainment and the sanctuary of God into a theater. "To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them" (Isa. 8:20 nkjv).
When Jesus came to earth to "tabernacle among us," the glory of God returned (John 1:14), but sinful men nailed the Lord of glory to the cross. He arose from the dead and returned to heaven to receive back the glory that He had laid aside in His humiliation (17:1, 5). Now each person who trusts Christ becomes a temple of God and has the Spirit dwelling within (1 Cor. 6:19–20). But each local assembly of believers is also a temple of God (vv. 10–17), and Christ is building His church universal as a dwelling place for the Spirit (Matt. 16:18; Eph. 2:19–22). Someday, all of God's people will dwell in the heavenly city that will be lighted by the glory of God (Rev. 21:23).
Israel worshipped the true and living God, while the pagans in the land worshipped dead idols that represented false gods. The Canaanites had many shrines, but Israel would have one central place of worship. There is a definite contrast in the text between "all the places" in Deuteronomy 12:2 and "the place" in verses 5, 11, 14, 18, 21 and 26:2. The Canaanites built many altars, but Israel was to have but one altar. The Canaanites sacrificed whatever they pleased to their
One altar for sacrifices (vv. 6–7, 12–14). Canaanite worship permitted the people to offer whatever sacrifices they pleased at whatever place they
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if an animal killed a person, that animal was to be slain (Ex. 21:28–32).
chose, but for Israel there was to be but one altar. The Jews were allowed to kill and eat livestock and wild game at any place (vv. 15, 21–22), but these animals were not to be offered as sacrifices when they were killed. The only place where sacrifices were accepted was at the altar of God's sanctuary, and the only people who could offer them were the Lord's appointed priests.3 The Lord didn't want His people inventing their own religious system by imitating the practices of the pagan nations. During the decadent days of the judges, that's exactly what some of the people did (Judg. 17—18).
Long before science discovered the significance of blood, the Lord declared that life was in the blood and that the blood should be respected and not treated like common food.4 If a Jew slaughtered an animal at home, he was to drain out all the blood on the ground before the meat could be cooked and eaten. If he brought an animal to be sacrificed at the sanctuary, the priest would drain the blood beside the altar. If the ritual called for it, the priest would catch in a basin only enough blood to sprinkle on or about the altar. By following this procedure, the Jews not only showed respect for God's gift of life, even to animals, but they also showed respect for the animal that gave its life for the worshipper. The Jews didn't eat meat frequently because it was too costly to slay livestock, so when they did slaughter an animal, they were to do it with respect. They could take an animal to the sanctuary and offer it as a peace offering and then enjoy eating the meat as part of a special feast (Lev. 3; 7:11–38).
The burnt offering (Lev. 1) symbolized total dedication to the Lord, for all of it was consumed on the altar. Paul may have had this image in mind when he commanded us to present ourselves wholly to the Lord to do His will (Rom. 12:1–2). The peace offering or fellowship offering (Lev. 3) spoke of communion with God, and the worshipper shared the meat with his family and with the priests. They had a joyful meal as they celebrated the goodness of the Lord (Deut. 12:12, 18; 26:11). While worship is certainly a serious thing, it need not be grim and somber. True worship not only draws believers closer to God, but it also draws God's people closer to each other.
This emphasis on the shedding of blood is at the heart of the message of the gospel. We aren't saved from our sins by the life of Christ or the example of Christ, but by the sacrificial death of Christ, "in whom we have redemption through his blood" (Eph. 1:7; Col. 1:14). The blood of Christ is precious to us (1 Peter 1:19) because of who shed it—the spotless Lamb of God—but also because of what it accomplishes for those who trust Him: justification (Rom. 5:9), cleansing (Rev. 1:5; 1 John 1:7), eternal salvation (Heb. 9:11–28), access to God (10:19–20), and reconciliation (Eph. 2:13), to name but a few of the blessings we have through Christ's blood.
The tabernacle was not only a place where the Jews brought their sacrifices, but it was also where they brought their tithes and offerings. The tithe was 10 percent of what their land had produced, and this was shared with the priests and Levites. The priests also received a certain amount of meat from some of the sacrifices, and this was how they and their families were supported. Moses frequently reminded the people to support the Levites by faithfully bringing tithes and offerings to the sanctuary (12:12, 18–19; 14:27, 29; 16:11, 14). God promised to bless His people abundantly if they would faithfully bring their tithes and offerings to His sanctuary (Mal. 3:6–12; see 1 Kings 7:51 and Neh. 13:12).
Bringing tithes and offerings (12:17–19) The practice of bringing 10 percent of the produce to the Lord antedates the law, for Abraham tithed (Gen. 14:17–20; Heb. 7:4) and so did Jacob (Gen. 28:22). In most places in the world today, God's people bring money rather than produce. The New Testament plan for giving is found in 2 Corinthians 8—9, and though tithing isn't mentioned, generous giving from the heart is encouraged. If believers under law could give the Lord 10 percent of their income, that's certainly a good place for believers who live under the new covenant to start their giving. However, we shouldn't stop with 10 percent but should give systematically as the Lord has prospered us (1 Cor. 16:1–2).
Respecting life (12:15–16, 20–28) These verses focus on the Jews' treatment of the blood of animals that were either sacrificed at the altar or eaten at home, a theme Moses discussed in Leviticus 17:1–16. The Lord introduced this theme after Noah and his family came out of the ark, for it was then that He permitted mankind to eat meat (Gen. 9:1–7; and see 1:29; 2:9, 16). In the Genesis legislation, God prohibited the shedding of human blood and the eating of animal blood, whether the animal was domestic or wild. He also established what we today call "capital punishment." Since humans are made in the image of God and derive their life from God, to murder someone is to attack God and to rob that person of God's gift of life. God decreed that murderers should be punished by losing their own lives, and the right to enforce this law belonged to the officers of the state (Rom. 13). By giving this law, the Lord was actually establishing human government on the earth. It's worth noting that
The priests and Levites had no inheritance in the land of Israel, for the Lord was their inheritance (Num. 18:20; Deut. 10:8–9; Josh. 13:14, 33; 14:13; 18:7), so they trusted God for His provision through the people. God assigned to the priests portions from various sacrifices (Lev. 6:14—7:38) as well as the firstfruits of the harvests and the firstborn animals (Num. 18:8–20). The Levites received the people's tithes and in turn gave a tithe of that to the priests (vv. 20–32). The people also brought an extra tithe every three years, which was
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communicate effectively with them. This is also true when we study the so-called "classics" that are often filled with moral filth and attacks against the Christian faith. "Beware of the atmosphere of the classics," wrote Robert Murray M'Cheyne to a friend. "True, we ought to know them; but only as chemists handle poisons—to discover their qualities, not to infect their blood with them."5 With God's help, it's possible for Christian students to practice contact without contamination, but they had better "watch and pray" lest they are tempted and fall into sin.
shared with the poor (Lev. 27:28–29). People who lived too far from the sanctuary were permitted to sell the produce and with the money buy a substitute sacrifice when they arrived (Deut. 14:24–26), and if they didn't do so, they were fined (Lev. 27:31).
It's a basic principle in Scripture that those who serve the Lord and His people should have the support of God's people. "The laborer is worthy of his hire" (Luke 10:7) and "those who preach the gospel should live from the gospel" (1 Cor. 9:14 NKJV). Believers who receive spiritual blessings from teachers and preachers should share material blessings with them (Gal. 6:6–10; 1 Tim. 5:17–18). Paul saw the supporting gifts of God's people as spiritual sacrifices dedicated to the Lord (Phil. 4:10–19). If all of God's people practiced the kind of giving described in 2 Corinthians 8—9, there would be no church debts, God's servants would be provided for, and the work of the Lord would prosper around the world.
Temptation from the prophets (13:1–5).6 God raised up prophets in Israel during those times when the people needed to be called back to the faithful worship of the Lord. It has often been said that prophets weren't just "foretellers"; they were primarily forthtellers who declared the Word of the Lord in the name of the Lord. The faithful prophet spoke in God's name and gave only God's message for God's glory and for the good of God's people.
Avoiding contamination (12:29—13:18; 18:9–22) Moses pointed out four approaches the enemy could use to trap the Israelites into practicing idolatry, and he warned his people to avoid following them.
The key phrase in Deuteronomy 13 is, "Let us go after other gods" (vv. 2, 6, 13). In this paragraph, Moses describes a prophet who predicted an event and it occurred, which was the test of a true prophet (18:21–22). But then the prophet invited the people to join him in worshipping other gods. Why would a prophet deliver a true message followed by an invitation to worship false gods? For the same reasons formerly orthodox religious leaders in the church will abandon their calling and get involved in cults or even organize their own cults: pride, the desire to have a following and exercise authority, and the desire to make money. The Israelites knew that God's law prohibited the worship of idols, but there are always unstable people who will blindly follow a "successful religious leader" without testing their decision by God's truth.
Human curiosity (vv. 29–32). The inhabitants of Canaan had grossly defiled their land by their personal conduct and their abominable religious practices, which included sacrificing their children to the false gods, usually Molech "the abomination of the Ammonites" (v. 31; 1 Kings 11:5, 33). This despicable practice was forbidden to the people of Israel (Deut. 18:10; Lev. 18:20; 20:2–5), but in later years, both kings and commoners in Israel abandoned God's law and sacrificed their children (2 Kings 17:16–17). Godly King Josiah defiled the place in the Valley of Hinnom where this detestable ceremony had been practiced in Judah (23:10), but King Manasseh brought it back (2 Chron. 33:6).
Moses made it clear that the Word of God was true no matter how many miracles or signs a prophet might perform. We don't test the message by supernatural events; we test the message by God's Word. Satan can perform miracles (2 Thess. 2:9; Rev. 12:9) and not everybody who addresses Jesus as "Lord" and performs miracles is a genuine child of God or servant of God (Matt. 7:21–23). God sometimes allows these things to happen in order to test His people to see if they will obey His Word. Even if this man had been originally called of God, when he asked the people to disobey the God's law, he ceased to be a true servant of the Lord. Because he enticed the people to rebel against the Lord, he was to be put to death.
The British essayist Samuel Johnson called curiosity "one of the permanent and certain characteristics of a vigorous intellect," and certainly our children and grandchildren learn because they're curious about life and the world they live in. Someone defined a child as "an island of curiosity surrounded by a sea of question marks." However, there are some areas of human knowledge that are dangerous to investigate, for God wants His people to be "wise in what is good, and innocent in what is evil" (Rom. 16:19 nasb). We don't have to experience sin to learn how deadly it is. Inquisitive Israelites who investigated the despicable religious practices of the Canaanites were in danger of tempting themselves and giving Satan opportunity to move in.
"So you shall put away [purge] the evil from your midst" (Deut. 13:5 nkjv). This statement is found at least eight more times in the book of Deuteronomy (17:7, 12; 19:19; 21:21; 22:21–22, 24; 24:7), and Paul quoted it in 1 Corinthians 5:13 with reference to discipline in the local church. We don't stone guilty people in our churches, but we should expel from the fellowship any that openly live in sin and refuse to repent and obey the Word of God. Why? For the same reason the
As we mature in the faith and become grounded in the Word, we can carefully study the philosophies and ideas that are held by various religious groups, but only so that we might better share the gospel with them. Missionaries must know the religious mind-set of the peoples to whom God sends them so they can
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price" isn't the biblical way to deal with problems, for "the wisdom that is from above is first pure, then peaceable" (James 3:17). Unity that is based on hypocrisy will never last. On the other hand, I have seen godly people stand with the congregation in disciplining their own relatives who had brought disgrace to the name of Christ and the church.
idolater was removed (by death) from the nation of Israel: sin is like yeast and when it's not purged, it will spread and infect others (1 Cor. 5:6–8; Gal. 5:9). Just as a surgeon removes cancerous tissue from a patient's body to keep it from spreading, so the local body of believers must experience surgery, no matter how painful, to maintain the spiritual health of the church.
Temptation from a multitude (vv. 12–18). "You shall not follow a crowd to do evil" (Ex. 23:2 nkjv). If a person has committed wickedness, the fact that hundreds of people approve of it doesn't change its character. It is God who defines what sin is and how we should deal with it. God governs His people by decree, not by consensus. How could an entire town in Israel turn away from the Lord and start worshipping false gods? By failing to deal with the first persons in the town who turned to false gods. The leaders didn't obey God's law and purge the evil from the town, so the sin easily spread from person to person and eventually infected everybody. When you remember that the land belonged to the Lord (Lev. 25:23), that He graciously allowed the Jews to live there, and that He alone had the right to lay down the rules, you can see that the idolatrous town was guilty of very serious sin.
The fact that the accuser was to throw the first stone would encourage him to give serious consideration to the facts and not impetuously accuse an innocent person. (See 1 Kings 21.) The method of execution was stoning so that all the people could participate and cast their vote against the worship of idols. Either one person's sin affects the whole nation (Josh. 7), or the whole nation must deal with that one person's sin.
It's remarkable how many otherwise intelligent people study their horoscopes and consult professional "psychics" who claim to have the power to see into the future. If people really had that ability, they could make a great deal of money on the stock market or at the racetrack and wouldn't have to earn a living reading palms, gazing at the stars, or consulting crystal balls. Later in his address, Moses will name specific occult practices that are forbidden to God's people, and one of them is consulting Satan in order to know the future (Deut. 18:9–13). Jesus warned about false prophets and the apostles warned about false teachers (Matt. 7:15–20; 2 Cor. 11:3–4, 11–13; 1 Tim. 1:6–7; 2 Peter 2). Temptation from friends and relatives (vv. 6–11). It would not be difficult to expose and execute a false prophet, but what about a relative or close friend who tempts you to worship a false god? And what if the temptation is secret and the worship of the idol is also secret? As long as you maintained your public image as a worshipper of Jehovah, you might get away with being a secret Baal worshipper. But to this suggestion, Moses gave a resounding, "No!" Even if man's own wife enticed him to worship idols—King Solomon comes to mind (1 Kings 11:1–13)—the husband was not to shield her but was to take her to the authorities and even participate in her execution. The Jews were to love the Lord their God even more than they loved their own mates or family. Jesus laid down a similar condition for discipleship (Luke 14:25–27). Moses taught that this kind of capital sentence would put the fear of the Lord into the rest of the nation and they would think twice before turning to idols (Deut. 13:11; see 17:13; 21:21). The lesson for the church is, "Those who are sinning rebuke in the presence of all, that the rest also may fear" (1 Tim. 5:20 nkjv).
It was important that the matter be investigated thoroughly and accurately. "He who answers a matter before he hears it, it is folly and shame to him" (Prov. 18:13 nkjv). If the accusation was found to be true, the wealth and possessions of the people were to be burned in the town square as a burnt offering to the Lord. The people were to be slain and the city itself was to be destroyed and nothing was to be salvaged from it. It was to be left a "heap," which is the translation of the Hebrew word tel, which is a mound composed of layers of ruins. The heap of ruins would be a constant witness to warn the Jews not to worship idols.
But could the nation of Israel afford to lose a town and all its inhabitants? Yes, because God would multiply His people and bless them for obeying His Word and honoring His name. Why not rebuild the town and start all over? Because God said it was to remain a heap of ruins forever and never be rebuilt. Human calculation would say that this was a great loss, but divine wisdom says it is a great gain, for a festering sore had been removed from the nation.
Unfortunately, Israel didn't obey these laws, and idolatry multiplied in the nation during the reign of Solomon and after the kingdom divided. When Jeroboam became ruler of the northern kingdom of Israel, he made idolatry official by setting up two golden calves for the people to worship, one at Dan and the other at Bethel. In this way, he encouraged the people not to go to Jerusalem to worship (1 Kings 12:25ff.). Because of their idolatry, Israel fell to Assyria in 722 BC and Judah fell to Babylon in 606–586 BC God would rather that the nation be scattered and the holy sanctuary be destroyed than that His people worship false gods. The people forgot that it was the Lord
During my years of pastoral ministry, I was occasionally contacted by heartbroken ministers who were unable to deal with flagrant sinners in the church because the offenders had relatives on the board or in the congregation. How sad it is when the testimony of a church is totally destroyed because of people who put their family ahead of God and His Word. "Peace at any
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then regretted they had ever entered into the bargain. Perhaps the most famous is Goethe's Tragedy of Dr. Faustus.
Jehovah who delivered them from Egypt and gave them their land (Deut. 13:5, 10).
Honoring God's Word (18:9–22) If people don't know the true and living God and don't have His Word to guide them, they have to find substitutes to help them make decisions and face up to the demands of life. Instead of worshipping the true and living God, the people in Canaan worshipped dead idols (Ps. 115), and for the Word of God they substituted superstitious practices that linked them to Satan and his demonic forces. No matter what the experts in "comparative religions" might say, pagan idolatrous religion is Satan worship (1 Cor. 10:14–22; Rev. 9:20). The explosion of the occult that we've seen in recent years is evidence that people are seeking in the wrong direction for the spiritual help they need. Visit any large secular bookstore and you'll find shelves of books devoted to Satan, demons, black magic, and allied themes. People who refuse to love the truth must end up believing lies (2 Thess. 2:7–12), and only Jesus Christ can deliver them from the bondage that these occult practices bring to their lives.
The second forbidden practice is divination, which is seeking to get secret knowledge, especially about future events. Divination was widely practiced in the ancient world in various ways, including interpreting omens, consulting the stars, inspecting various animal organs, using divining rods, interpreting dreams, watching the movement of the water, and contacting the dead (1 Sam. 28). In some way, the sacrificing of children was also involved in divination. Mediums, necromancers, and spiritists consulted the dead with the hopes of learning forbidden things about the future.
The diviner wants to know the future, but the sorcerer wants to control people and the future by using various forms of magic, witchcraft, and spells. By being in league with the demons and casting spells, magicians and witches seek to influence people and events to achieve their own selfish purposes. People in today's "scientific world" may scoff at these things, but any evangelical missionary can tell you of the demonic influence that has held many backward peoples in bondage and fear. Certainly demonic forces are at work in the "modern" Western world today, but they operate with greater subtlety and aren't always easily detected. Those who would deny the influence of demons in the church today will have to explain the prevalence of demonism when Christ was here on earth and His victory over demons. They must also consider our Lord's commission to His disciples (Mark 3:14–25; Luke 9:1) and their experience ministering to the demonized (10:17). And what about the ministry of Paul (Acts 19:11) and what Paul wrote about demons to believers in the churches (1 Cor. 10:20–21; Rom. 8:37–39; Eph. 6:10–18)?7 If any Jew ever considered getting personally acquainted with these wicked practices, he would have to consider Moses' closing admonition, "You must be blameless before the Lord your God" (Deut. 18:13 niv). "Blameless" implies, not sinless perfection, but a heart totally devoted to the Lord. It speaks of integrity and an undivided heart, what David meant when he wrote, "I will walk within my house with a perfect heart" (Ps. 101:2 nkjv). The Jewish "Shema" declared, "Love the Lord your God with all your heart and with all your soul and with all your strength" (Deut. 6:5 niv).
The abominations of Satan (vv. 9–13). God forbids His people to have anything to do with occult practices. Moses had already mentioned some of these "abominations" (vv. 9, 12; "detestable practices," niv) and warned Israel not to meddle with them (Ex. 22:18; Lev. 17:7; 19:26, 31; 20:6, 27), so this wasn't an entirely new theme, but here he went into greater detail. The false prophet Balaam discovered that no sorcery could work against Israel (Num. 23:23), but the Jews could ensnare themselves if they investigated these dangerous practices and got themselves involved. One reason God commanded Israel to wipe out the nations in Canaan was because of their evil occult practices (18:14), and why should the conqueror follow the religion that brought judgment to the conquered?
Lest we conclude that these warnings about the occult don't apply to Christians in this "enlightened age," we need to be reminded that idolatry and witchcraft are listed among the sins of the flesh in Galatians 5:19–21, and that the book of Revelation teaches that occult practices will be very widespread in the end times (9:20–21; 18:2). In fact, those who engage in such things are among the ones destined for the lake of fire (21:8; 22:14–15).
In Deuteronomy 18:10–11, Moses listed the practices that were forbidden by God, beginning with sacrificing children, a subject we've already discussed (12:31). If you want to worship Satan, you have to pay the price he demands. He will give you what you want if you give him what he wants. He offered Jesus the kingdoms of the world in return for one act of worship (Matt. 4:8–10), and he sneered at Job and claimed that he worshipped God only because the Lord rewarded him (Job 1—2). There are poems, novels, and plays in ancient and modern literature telling about people who sold themselves to Satan, received their rewards, and
The revelation of the true God (vv. 14–19). Israel didn't need to experiment with new religions because the Lord had revealed Himself and His Word to them through Moses His chosen prophet. Once you have the real thing, why go in search of substitutes? Israel could have said to the nations in Canaan what Jesus said to the Samaritan woman at Jacob's well, "You worship what you do not know; we know what we worship, for salvation is of the Jews" (John 4:22 nkjv). In this statement, Jesus rejected all other religions except Old Testament
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can we distinguish a true prophet from a false prophet?" Moses had already told them that everything a prophet says and does must be tested by the Word of God (13:1–5), and he repeated that warning. "But the prophet who presumes to speak a word in My name, which I have not commanded him to speak, or who speaks in the name of other gods, that prophet shall die" (18:20 nkjv). This test was valid even if the prophet's prediction came true or if he performed signs and wonders. But the ultimate test is that God's true prophets are always 100 percent accurate (v. 22). Modern day "prophets" boast of being 75 percent accurate, or maybe 80 percent, but that admission only brands them as false prophets. A prophet sent by God is never wrong; what he predicts will come to pass.
Judaism and New Testament Christianity, and Christianity came out of Judaism and fulfilled it.
Moses promised the people that God would raise up other prophets as the nation needed them, and the people were to give heed to their message and obey it, for their message would be the Word of God. Moses reminded the people that at Sinai they had requested that he give them God's message, because they were afraid to hear God's voice (Ex. 20:18–21). Not all the prophets wrote down their messages for future generations to read and study, but Moses did and so did Isaiah, Jeremiah, Ezekiel, Daniel, and the twelve men we call "the minor prophets." These prophets not only rebuked Israel for sin and encouraged them in holy living, but they pointed to the coming of the Messiah who would be the Savior of the world. During His walk with the two Emmaus disciples, Jesus began at "Moses and all the prophets" and "expounded to them in all the Scriptures the things concerning Himself" (Luke 24:27 nkjv).
Believers today must exercise spiritual discernment because "many false prophets are gone out into the world" (1 John 4:1–6). John makes it clear that the first test of a true minister of the Word is the confession that Jesus Christ came in the flesh and is indeed the Son of God. When you listen to a teacher who is truly God's servant, the Spirit dwelling in your heart will respond to the Word being taught (1 John 2:18–27). The message will be true to the Scriptures and will exalt Jesus Christ.8
Over the centuries, Jewish scholars interpreted Deuteronomy 18:15 to refer to a special prophet who would appear before Messiah came to establish His kingdom. From Malachi 4:5, the Jews knew that Elijah would return at the end of the age, and they wondered if it was John the Baptist, who dressed and ministered so much like Elijah (Luke 3:1–9; Matt. 3:4). John denied it and also denied that he was the prophet that Moses promised (John 1:19–21). In one sense, John was an "Elijah" who prepared the way for Christ (Matt. 11:14; 17:12; Luke 1:13–17), but John did not identify himself as the fulfillment of Malachi 4:5. (On Moses' writing about the Christ, see John 1:19–28, 45; 5:46; 6:14; 7:40.) Moses was doing more than promise the whole line of prophets that the Lord would send; he was also announcing the coming of the Prophet, the Lord Jesus Christ. At least that's the way Peter explained it in Acts 3:22–26. Our Lord has three offices, that of Prophet, Priest, and King. When He ministered here on earth, He declared God's Word as Prophet, and by the inspiration of His Spirit has caused it to be written down for our learning. He intercedes for His people as the High Priest in heaven, and He also sits on the throne and reigns as King, working out His purposes in this world (1 Cor. 15:25; Eph. 1:18–23). One day He will return and reign on earth as King of kings (Rev. 19:11ff.). It's a serious thing to hear God's Word and not respect it and obey it, for it is the Word of the living God, the God of truth. The written Scriptures are a priceless treasure; they teach us what we need to know about God, the way of salvation, and how to live godly lives and please Him. There is no substitute for the Word of God. Peter was right: "Lord, to whom shall we go? You have the words of eternal life" (John 6:68).
Moses has been focusing on the true worship of the Lord, a subject that's very important to the church today. I have traveled enough in this world to know that you meet different styles of worship in different countries and among different peoples. My wife and I have attended formal worship services in cathedrals as well as informal meetings in homes and even out-ofdoors, and our hearts have been blessed. The important thing is not the culture or the setting but that we worship the Lord "in spirit and in truth" (John 4:24). True worship comes from within, from a heart totally yielded to the Lord, and true worship is controlled by the Holy Spirit and the Word of God (Eph. 5:18–21; Col. 3:16–20). Our subjective feelings must be monitored by Scripture and motivated by the Spirit, otherwise we may be engaging in false worship. False worship is dangerous because it may open the door to demonic influences. Satan is a counterfeiter (2 Cor. 11:13–15) who knows how to lead undiscerning people away from Christ and the truth. They think they're filled with the Spirit when they're really fooled by the spirits.
"Little children, keep yourselves from idols" (1 John 5:21).
1 The phrase "in the land" is used five times in chapter 12 (vv. 1, 10, 19, 29). In verses 1 and 19, it's translated "upon the earth" in the KJV, but "in the land" is the better translation. 2 See also 14:23–24; 15:20; 16:2, 6, 11; 26:2. In the declining days of the kingdom of Judah, the prophets condemned the Jews for visiting the "high places" to worship the Lord instead of going to the temple. They worshipped the true God in a false way, and He wouldn't accept it. Occasionally the godly
The identification of true prophets (vv. 20–22). Moses promised that there would be prophets sent by God to Israel to teach them what they needed to know, but the logical question people would ask was, "How
Deuteronomy 14
we—should be as the people who belong to the true and living God.
kings would destroy these high places, but the people soon returned to their pagan practices (2 Chron. 31:1; 33:3, 17). 3 See Leviticus 1—7 for a description of the various sacrifices the Lord ordained for His people to bring. All of these sacrifices and the rituals connected with them point to Jesus Christ and various aspects of His person and atoning work (Heb. 10:1–18). For an explanation of these sacrifices, see chapter 2 of my book Be Holy (Cook). 4 These laws explain the meaning of Jewish "kosher meats" (also spelled "kasher"), from a Hebrew word that means "fit, right." The meat is soaked in water for at least half an hour, then covered with salt and allowed to drain on a grate for at least an hour. After the salt is washed away, the meat is ready to be eaten. Obeying the dietary laws in Leviticus 11 is also a part of maintaining a kosher home. 5 Andrew A. Bonar, The Memoirs and Remains of Robert Murray M'Cheyne (London: Banner of Truth, 1966), 29. 6 Bible students don't agree on whether this man was a true prophet who turned false or a false prophet from the beginning. If he were known to be a false prophet, he would have been killed, but the Jews didn't always obey the laws involving capital punishment. I take it from 13:1 that the man was a true prophet, which would make the temptation even more insidious. 7 Not everything published about demonism is biblical and dependable, but you may want to read some of these studies: Demons in the World Today, by Merrill F. Unger (Tyndale); The Invisible War, by Donald Grey Barnhouse (Zondervan); The Adversary, and Overcoming the Adversary, by Mark I. Bubeck (Moody Press); Spiritual Warfare, by Timothy M. Warner (Crossway); Powers of Evil, by Sidney H. T. Page (Baker); and The Bondage Breaker, by Neil T. Anderson (Harvest House). 8 For a vivid description of false teachers and their methods, read 1 Timothy 4; 2 Timothy 3; 2 Peter 2; and the epistle of Jude. The closer we come to the return of Christ, the more false prophets and false teachers will appear on the scene (Matt. 24:3–5, 23–27).
A holy people (14:1–21) We must never take for granted that we are "the children of the Lord [our] God" and "a holy people to the Lord [our] God" (vv. 1–2 nkjv). These are privileges that we don't deserve and that we could never earn, and we enjoy them only because of God's love and grace. The Lord announced to Pharaoh, "Israel is my son, even my firstborn" (Ex. 4:22; see Jer. 31:9), and because Pharaoh wouldn't listen and obey, Egypt lost all their firstborn.
At Sinai, before He gave the law, the Lord announced to Israel, "And you shall be to Me a kingdom of priests and a holy nation" (Ex. 19:6 nkjv). Because of their unique relationship to the Lord as His chosen people and special treasure, the Israelites were responsible to obey Him and truly be a holy people. Their relationship to the Lord was the most important factor in their national life, for without the Lord, Israel would be like all the other nations. As a holy people, they had to learn to distinguish the things that differed.
The holy and the unholy (vv. 1–2). The Hebrew word translated "holy" means "that which is set apart and marked off, that which is different and wholly other." Our English word "holy" comes from an Old English word meaning "to be whole, to be healthy." What health and wholeness are to the body, holiness is to the inner person. As a holy people, the Jews were set apart from all the other nations because the holy presence of the Lord was with them and they had received God's holy law (23:14; Rom. 9:4). Because they were a holy people, they were not to imitate the wicked practices of their neighbors, such as cutting their bodies or shaving their foreheads in mourning (1 Kings 18:28; Jer. 16:6; 41:5). This reminds us of Romans 12:2, "And do not be conformed to this world, but be transformed by the renewing of your mind."
This section opens and closes with the same reminder: "Thou art an holy people unto the Lord" (Deut. 14:2 and 21). In the book of Leviticus, the Lord told the people, "Be holy, for I am holy" (11:44–45; see 19:2; 20:7, 26; 21:8), an admonition that Peter quoted in his first epistle for the church to obey today (1:15–16). The local church is a holy temple (1 Cor. 3:17) and a holy priesthood (1 Peter 2:5), and therefore believers should separate themselves from the defilement of the world and seek to perfect holiness in the fear of God (2 Cor. 6:14–7:1). It's depressing to read statistical surveys and discover that, when it comes to morality, professed Christians don't believe or live much differently from unconverted people. And yet God's people are supposed to be "set apart, marked off, different" so we can "advertise" the glorious virtues of the Lord (1 Peter 2:9).
CHAPTER SIX Deuteronomy 14:1—16:17 FOOD AND FESTIVALS W
orship is not a "business arrangement" with God by which we agree to praise Him if He will agree to bless us. (See Job 1:6–12.) Our primary purpose in worshipping God is to please and glorify Him, but one of the spiritual by-products of true worship is that we become more like Christ (2 Cor. 3:18). Moses didn't know that he had a shining face (Ex. 34:29), and we don't always recognize the transformation the Lord makes in our hearts and lives because we spend time with Him. However, they are there just the same, and others see them and glorify God. Worship is our highest priority and our greatest privilege.
The clean and the unclean (vv. 3–21). The people of Israel were to "demonstrate the difference" even by what they ate. We've already seen that the Jews were
In these chapters, Moses further explains Israel's worship and focuses on the kind of people they—and
Deuteronomy 14
cud, although the movements of his jaw and nostrils may look like that's what he's doing.
not permitted to eat meat with blood in it (12:16, 23; 15:23), and now Moses reminded them of the creatures they were permitted to eat (see Lev. 11:1–23).
The final admonition to refrain from eating creatures found dead (v. 21) involved the important rule that Jews were not to eat blood, and there was likely blood in the carcass. Another consideration was that Jews were not to touch dead bodies because this made them unclean (Lev. 11:24–25; 22:8). If a Jew found a dead animal, he could give it to a resident alien in the land or sell it to a visitor, because neither of them would be under the jurisdiction of the Jewish law. There are some things that the people of the world can do that Christians can't do and should not even want to do, because Christians belong to the Lord and want to obey Him. As the familiar adage says, "Others may—you cannot." God has every right to tell us what we can have around us (Deut. 12:1–3) and what we can put within us.
The distinction between "clean and unclean" sacrifices was known in the days of Noah (Gen. 7:1–10) and therefore must have been told to our first parents when God taught them to worship. In the Jewish law, the words "clean" and "unclean" have nothing to do with the intrinsic nature or value of the creatures themselves. This was a designation given by the Lord for reasons not always explained. Some students believe that the Jews enjoyed better health because they avoided certain foods,1 but both Jesus and the apostles declared all foods clean (Mark 7:14–23; Acts 10:9–25; Rom. 14:1—15:13), the so-called "healthful" foods as well as the "unhealthful." Fasting is an accepted spiritual discipline, when connected with prayer, but "food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the better" (1 Cor. 8:8 nkjv). Believers who think they're more spiritual than others because of what they eat or don't eat need to ponder Colossians 2:16–23.
A generous people (14:22–29) When we studied Deuteronomy 12, we learned that God commanded His people to give 10 percent of their produce (grain, fruits, vegetables, and animals) to Him as an act of worship and an expression of gratitude for His blessing. Every year, each family had to go to the sanctuary with their tithes, enjoy a feast there, and share the tithe with the Levites who, in turn, would share it with the priests (Num. 18:20–32). Moses repeated this commandment, because when it comes to giving to the Lord, some people need more than one reminder (2 Cor. 8:10–11; 9:1–5).
It's likely that God declared some creatures "unclean" as a means of teaching His people to exercise discernment and to behave like a holy people in the everyday activities of life, such as eating. The same principle applies to believers today: "Therefore, whether you eat or drink, or whatever you do, do all to the glory of God" (1 Cor. 10:31 nkjv). When we give thanks and ask God's blessing before we eat a meal, we're not only acknowledging His faithfulness and goodness in supplying daily bread, but we're also telling Him that we want to honor Him in what we eat and the way we eat it. The Jew who wanted to glorify God would refuse to eat anything that the Lord had forbidden.
The people of Israel were to be generous with tithes and offerings because the Lord had been generous with them. Each time they brought their tithes and gifts to the sanctuary and enjoyed a thanksgiving feast, it would teach them to fear the Lord (Deut. 14:23), because if the Lord hadn't blessed them, they would have nothing to eat and nothing to give. As David said, everything we give to God first comes from His hand and it all belongs to Him (1 Chron. 29:16). When we cease to fear God and fail to appreciate His bountiful provision, we become proud and start to take His blessings for granted. Then the Lord has to discipline us to remind us that He is the Giver of every gift.
Another factor in the dietary laws may have been that the prohibited creatures were in some way associated with the pagan worship that Israel was to avoid. The admonition about boiling a kid in its mother's milk (Deut. 14:21; Ex. 23:19; 34:26) may fall into that category. Some scholars think this was a pagan "fertility rite" and that the milk was sprinkled on the fields to encourage bountiful crops, but we have no archeological evidence to back up this interpretation. We do know that this strange law explains why orthodox Jews do not have milk and meat together at a meal.
Every third year, the people were to give the Lord a second tithe which remained in their towns and was used to feed the Levites and the needy people in the land, especially the widows and orphans. The Levites served at the sanctuary but were scattered throughout Israel. If the people of Israel demonstrated concern for the needs of others, God would bless their labors and enable them to give even more (Deut. 14:29). Our Lord promised, "Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom" (Luke 6:38 nkjv). "He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully" (2 Cor. 9:6).
The list includes land animals (Deut. 14:4–8), water creatures (vv. 9–10), fowl (vv. 11–18), and flying insects (vv. 19–20). The water creatures and birds that are scavengers were prohibited, perhaps because those who ate them might pick up parasites and become ill. We remember that John the Baptist's diet was locusts and wild honey (Lev. 11:20–23; Matt. 3:4). Finally, we must admit that we don't know what some of these creatures were and can't identify them with creatures we know today. For example, the hare (Deut. 14:7) certainly isn't the same as our "rabbit" even though the NIV gives that translation. The rabbit doesn't chew the
As Christians enjoying the blessings of God's grace,
Deuteronomy 14—15
of God's wise plan to balance the economic scales in the nation so that the rich could not exploit the poor or the poor take advantage of the rich. However, the Lord knew that there would always be poor people in the land (Matt. 26:11; Mark 14:7; John 12:8) because Israel would not consistently obey these laws. The nation of Israel would have been the most prosperous nation on earth if they had followed the instructions God gave them, but they rejected His will and adopted the methods of the nations around them. They did not observe the Sabbath Year every seventh year or the Year of Jubilee every fiftieth year (Lev. 26:32–45), and for this failure they paid a great price. Their seventy years captivity in Babylon gave their land the Sabbath rest that it missed during those years of disobedience (2 Chron. 36:14–21).
we ought to do far more than the Jews who lived in the dispensation of the Mosaic law. The New Testament doesn't command us how much we should give, but it does urge us to give in proportion to the blessings we have received from the Lord (1 Cor. 16:1–2; 2 Cor. 8—9). The calculating Christian will always be the loser; the generous Christian will enjoy the blessing of God. However, Christian industrialist R. G. LeTourneau used to warn, "If you give because it pays, it won't pay." Our motive must always be to please God and glorify Him.
A trusting people (15:1–18) Those who think that it takes a great deal of faith to give God a tithe of their income will probably be shocked when they read this section of the law. Just as every seventh day of the week was set apart for God as the Sabbath Day, so every seventh year was to be set apart as a Sabbath Year. During that year, the Jews were not to cultivate the land but allow it to rest. The people would have to trust God to produce the grain, vegetables, and fruits they needed for themselves and for their flocks and herds and farm animals. (See Lev. 25:1–7.) Every fiftieth year was a "Year of Jubilee" (vv. 8ff.) when the land lay fallow for another year! It would really take faith on the part of the people to trust God for what they needed for two long years!
The Sabbath Year was a test of faith, but it was also a test of love (Deut. 15:7–11). Suppose a poor Jew needed a loan and the SabbathYear was only two years away. The borrower would then receive an extra year for paying back the loan and the loaner would lose the interest for one year! If the loaner looked at the loan strictly as a business proposition, he would turn it down, but that's the very attitude the Lord wanted to correct. It wasn't a business proposition; it was a ministry to a brother. If the wealthier Israelite closed his heart and his hand to the needy man, he would hurt his brother and grieve the Lord who had given him all the wealth he had. Therefore, he was to open both his heart and his hand to help his brother, and the Lord would see to it that he was compensated for his generosity. See Proverbs 14:21, 31; 19:17; 21:13; 28:27; Ephesians 4:28; 1 Timothy 6:17–19; 1 John 3:14–18. The indentured servant (vv. 12–15, 18). Jewish debtors unable to repay their loans could become indentured servants in the household of the man to whom they were indebted and in that way work off the debt. The Jews were not allowed to enslave their fellow Jews, although they could have slaves from other nations (Lev. 25:39–43). Male servants were to be released after six years of service, whether the seventh year was the Sabbath Year or not. This law assumes that the man's six years of service without a salary had adequately repaid the loan. But once again, the Lord commanded generosity, for the masters were to send their servants away bearing gifts that would help them start life over again, including livestock, grain, and wine. After all, when the Jews left Egypt, they received expensive gifts in return for their years of enslavement (Ex. 11:2; 12:35–36), so why shouldn't a Jewish brother be rewarded for six years of faithful labor to a fellow Jew?
The poor debtor (vv. 1–11). But the Sabbath Year involved much more than rest for the land (Ex. 23:10–11). It also meant canceling debts (Deut. 15:1–11) and setting free the servants who had served for six years (vv. 12–18). Bible students don't agree on whether the entire debt was cancelled or just the interest on the loan for that year (31:10).2 "He shall not require payment from his fellow Israelite or brother" (15:2 niv). However, they could collect interest from foreigners. Since people weren't getting any income from their land, they wouldn't be able to pay their debts easily. But what was a test of faith for some would be an answer to prayer for the poor and the needy. They were permitted to eat freely from the fields and orchards and were given an extra year to raise money to pay their debts.
The seeming contradiction between verse 4 ("there shall be no poor among you") and verse 11 ("the poor shall never cease out of the land") is resolved by paying attention to the context. During the Sabbath Year, the lenders were obligated to remit the debt (or the interest owed) by their poor Jewish brothers, unless there were no Jewish poor people who owed them money, and there would be no poor if the people obeyed God's laws. Any Jewish borrower who was not poor was expected to pay his debts during the seventh year, and the lenders could collect from foreigners in the land. If a Jewish borrower could afford to pay and didn't, he would be exploiting the person who loaned him the money and defeating one of the purposes of the Sabbath Year.
The willing servant (vv. 16–18; Ex. 21:1–6). During those six years of service, the debtor might come to love the host family and want to stay with them. Or, he might have gotten married during that time, have a family, and want to remain with them. If that was the debtor's choice, he would be taken to the judges where his decision would be officially recognized. Then his
The Sabbath Year and the Year of Jubilee were part
Deuteronomy 15—16
days later, they celebrated Pentecost, and from the fifteenth to twenty-first day of the seventh month (our September–October), they celebrated the Feast of Weeks, also called the Feast of Tabernacles.
master would bore a hole in his ear to mark him as a willing servant for life. A female servant could make the same choice, but see Exodus 21:7–11 for special provisions.
Moses emphasized only three of these seven special occasions because they were the feasts that every Jewish male would be obligated to celebrate at the central sanctuary every year (Deut. 16:16–17; Ex. 23:14–17; 34:22–24). That chosen place would be the tabernacle or temple in Jerusalem.
Certainly there's a spiritual message here for God's people today. We should love our Lord so much that we should want to serve Him willingly and gladly all our lives. We must never look upon our service as "slavery" but as privilege. "I love my master and don't want to go free" is a wonderful confession of faith and love (Ex. 21:5). Granted, the servant's love for his wife and children entered into the picture, but even those blessings came because of his master's kindness, and the master was caring for them as well as his servant. What we all need is the open ear to hear God's will (Ps. 40:6–8; Isa. 50:4–5) and a pierced ear that announces we love Him and are ready to obey His every command.
Passover and Unleavened Bread (15:19—16:8; Ex. 12—13). Moses discusses three topics related to the Passover: the sanctifying of the firstborn animals (Deut. 15:19–23), the sacrificing of the Passover lamb (16:1–3, 5–7), and the observing of the Feast of Unleavened Bread (vv. 4, 8). At the first Passover in Egypt, God killed all the firstborn in the land, both humans and animals, except those Jews who were in their houses and protected by the blood on the doorposts (Ex. 12:12–13). From that time on, God claimed for Himself all the firstborn sons and animals in Israel and they all had to be redeemed with a sacrifice (13:1–3, 11–13; Lev. 12; Num. 18:14–19; Luke 2:21–24). If the animal wasn't redeemed, it had to be killed. Whenever a Jewish father had to redeem a firstborn animal, it gave him opportunity to explain Passover to his children.
The emphasis in this section is on faith that produces generosity. If we are "hardhearted or tightfisted" (Deut. 15:7 niv), it's evidence that we don't really believe that God keeps His promises and provides for those who give to the needy. Jesus became poor that He might make us rich (2 Cor. 8:9) and He blesses us that we might be a blessing to others.
A celebrating people (15:19—16:8; Lev. 23) The Lord gave Israel a unique calendar to help His people remember who they were and to encourage them to review all He had done for them. In following this calendar of special events year by year, the Jews would find cause for great celebration. But this calendar also belongs to believers today, because it illustrates what Christ has done for His church and what He will do when He comes again. As the Jewish people followed this calendar year by year, they had every reason for great celebration because of the Lord's mercies to their ancestors and to them. As we study this calendar, we should give thanks and rejoice that we have so great a salvation and such a great Savior.
Passover was "Independence Day" for the nation of Israel, for on that night the Lord not only gave them freedom from slavery but also demonstrated His great power over the gods and armies of Egypt. Israel celebrated Passover a year later at Sinai (Num. 9:1–14), but after their rebellion at Kadesh-Barnea (Num. 13—14), the nation didn't celebrate Passover again until the new generation had entered the Promised Land (Josh. 5:10–11). Once they were settled in the land, the men had to obey the command to go to the sanctuary to observe Passover, and they could take their families with them. Parents were instructed to use the occasion of Passover to instruct their children about Israel's deliverance from Egypt (Ex. 12:25–28).
On the seventh day of the week, the Jews celebrated the Sabbath. God gave them the Sabbath as a sign that they were His special covenant people and belonged to the Creator of the universe (Ex. 31:12–17). There's no record in Scripture that God ever gave the Sabbath to any other people and commanded them to observe it. (See Col. 2:16–17.) Every seventh year was a Sabbath Year (Deut. 15:1–11), and every fiftieth year was the Year of Jubilee (Lev. 25:8–55).
The New Testament interpretation and application of Passover identifies the lamb with Jesus Christ, the Lamb of God who gave His life for the sins of the world (John 1:29; 1 Cor. 5:7; 1 Peter 1:19; Rev. 5:12). Outside the city of Jerusalem, Jesus died on the cross at the time when the Passover lambs were being slain by the priests at the Jewish temple. The blood shed by many lambs in Egypt delivered a nation on that first Passover night, but the blood of one Lamb, slain on the cross, will deliver from judgment any lost sinner who will trust Jesus Christ. The blood of the many Jewish sacrifices could cover sin but never take it away, which explains why these sacrifices were repeated, but the blood of Christ has settled the matter of salvation once and for all (Heb. 10:1–18). It wasn't the life of the lamb that saved Israel from bondage but the death of the lamb and the application of the blood by faith. Christ is our perfect example in all things (1 Peter 2:21–25;
The Jewish civil year began with "Rosh Hashanah," the Feast of Trumpets on the first day of the seventh month (our September–October), but the religious calendar began with Passover on the fourteenth day of the first month (our March–April; see Ex. 12:1–2). The week that followed was called "the Feast of Unleavened Bread." On the day following the Sabbath after Passover, which would be a Sunday, the priest waved the first sheaves of the barley harvest before the Lord, and this was known as the Feast of Firstfruits. Fifty
Deuteronomy 16
church" (Acts 2). Jesus promised that He and the Father would send the Spirit to believers (John 14:16–17), but the Spirit couldn't come until first Christ died, was raised from the dead, and was glorified in heaven (7:37–38).
1 John 2:6), but trying to follow His example cannot save us, because He did no sin. First we need Jesus as our Savior, and then we can follow in His steps.
The Feast of Unleavened Bread followed Passover and lasted for a week (Deut. 16:3–4, 8). During those days, no yeast was allowed in any Jewish home. At the first Passover, the Jews didn't have time for the bread dough to rise and therefore ate unleavened bread with the roasted lamb and the bitter herbs (Ex. 12:1–12; 13:2–10). But more was involved here than just shortness of time and readiness for a quick exit. In Scripture, yeast often symbolizes evil of one kind or another, because yeast is a substance that, though small and seemingly insignificant, rapidly grows and "infects" the whole lump of dough. Yeast represents the sins that belong to the old life (1 Cor. 5:7), such as malice and wickedness (v. 8) and hypocrisy (Luke 12:10); it also represents unbelief (Matt. 16:6), compromise (Mark 8:15), and false doctrine (Gal. 5:9). The nation of Israel wasn't rescued from Egypt by cleaning their houses and getting rid of yeast. They were delivered by the power of God because of the blood that had been sprinkled on the doorposts of their houses. Sinners aren't redeemed by getting rid of their bad habits and "cleaning up" their lives, but by trusting in the Lord Jesus Christ who died for them on the cross. However, one of the characteristics of a true child of God is a changed life. "Let everyone who names the name of Christ depart from iniquity" (2 Tim. 2:19 nkjv). "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1). Anyone who professes to belong to Christ who doesn't seek to conquer sin and become more Christlike in daily conduct is making a false profession (1 John 3:1–10).
Beginning at creation (Gen. 1:1–2), the Holy Spirit is found at work throughout the Old Testament, usually empowering men and women to do mighty acts to the glory of God. During Old Testament times, the Spirit was a temporary visitor who came upon people, but since His coming in Acts 2, the Spirit permanently indwells all who belong to Christ (John 14:16–17). He gives spiritual gifts to the church (1 Cor. 12) and empowers God's people to bear witness of Jesus Christ (Acts 1:8). Without the ministry and power of the Holy Spirit, believers can't live for God or serve Him effectively.
On the Feast of Firstfruits, the priest waved a sheaf of grain, but on the Feast of Pentecost, he presented two loaves of bread baked with yeast (Lev. 23:17, 20). When the Spirit came at Pentecost, He baptized all believers into Christ (Acts 1:4–5; 1 Cor. 12:13), so we no longer have single sheaves of grain but the grain made into flour and formed into loaves. The flour was made from the "firstfruits sheaves" from the wheat harvest. The presence of leaven in the loaves indicates that the church on earth isn't yet a pure church and never will be until Christ takes it to heaven.
The Feast of Pentecost ushered in the harvest season (Lev. 23:22) and the Jews were commanded to share what they had and feast joyfully before the Lord (Deut. 16:11). When the Spirit came upon the believers at Pentecost, it was the beginning of a great harvest season for the church. Peter's message at Pentecost brought 3,000 people to Christ (Acts 2:41), and shortly after that, his ministry added 2,000 more (4:4). The book of Acts is the inspired record of the growth of the church as the Holy Spirit empowered witnesses to share the gospel in the harvest field, wherever the Lord sent them.
In 1 Corinthians 5:8, Paul compared the life of the local church to "keeping the feast" of Passover. The church doesn't "keep the feast" literally because it has been fulfilled in Christ our Passover Lamb who was sacrificed for us (v. 7). But like the Jews on Passover night in Egypt, we are a pilgrim people, ready to be called out, and we must not be encumbered by sin. The Jews ate the Passover feast as families, and each local church is a family of God, feasting on Jesus Christ through the Word and waiting for Him to call His people out of this world. Like Israel of old, we must remind ourselves that we were once slaves of sin, in bondage to the world (Eph. 2:1–3), and God delivered us by sending His Son as the sacrifice for our sins. When we observe the Lord's Supper (Eucharist), we remember His death and look forward to His return.3
Dr. A. W. Tozer once said, "If God were to take the Holy Spirit out of this world, much of what the church is doing would go right on, and nobody would know the difference." What an indictment that our churches depend on everything except the power of the Holy Spirit! The early church had none of the things that we deem essential—budgets, buildings, academic degrees, and even political "connections"—but they did have the power of the Holy Spirit and saw multitudes turn to Christ.
Tabernacles (vv. 13–15). Like the Feast of Unleavened Bread, the Feast of Tabernacles lasted seven days. It took place in the autumn (our September– October) and was also called the Feast of Weeks, the Feast of Booths, and the Feast of Ingathering. It celebrated the completion of the harvest that had begun with barley harvest at the Feast of Firstfruits, continued with the wheat harvest at Pentecost, and now the harvest of fruits, grapes, figs, and olives. After the harvest, the
Pentecost (vv. 9–12; Lev. 23:15–22). The word "pentecost" means "fiftieth" and comes from the Greek translation of the Old Testament, the Septuagint. This feast was celebrated fifty days after Firstfruits, which means that it also occurred on the first day of the week. For the Jews, it was a joyful time of celebrating the wheat harvest, but for the Christian, it commemorates the coming of the Holy Spirit and the "birthday of the
Deuteronomy 16
be the first day of the week, the Jews celebrated the Feast of Firstfruits (Lev. 23:9–14). The priest went into the harvest field and waved a sheaf of the grain before the Lord, indicating that the entire harvest belonged to Him. Passover pictures Christ in His death, but the Feast of Firstfruits pictures Christ in His resurrection (1 Cor. 15:20–24). He was the "grain of wheat" that was planted in the ground and produced much fruit (John 12:24). Because Christ is risen from the dead, His people will be raised from the dead and be like Him (1 Thess. 4:13–18; 1 John 3:1–3). The sheaf was waved on the first day of the week, and Jesus arose from the dead and appeared to His disciples on the first day of the week (Matt. 28:1–8; John 20:19ff.). This is one reason why Christians gather together for worship on the first day of the week (Acts 20:7; 1 Cor. 16:1–2).