Front matter (continued, part 30)
The rebellious son (vv. 18–21). This boy was the original "prodigal son" (Luke 15:11–32), except that he didn't leave home to disobey the fifth commandment, dishonor his parents, and disgrace his community. Day after day, he resisted the pleas, warnings, and chastenings of his parents as he refused to work, reveled with the drunkards, and contributed nothing to the home or the community. This kind of sin was so heinous that it was included in the curses read in the land of Canaan (Deut. 27:16; see Ex. 21:17).1
Since the "uncleanness" ("something indecent," niv) couldn't be adultery, what was it that it permitted a man to divorce his wife? In our Lord's day, the rabbinical school of Hillel took a very broad view and interpreted "uncleanness" to mean "anything that displeased the husband." But the school of Rabbi Shammai took the narrow view that "uncleanness" meant some kind of sexual sin. (See Matt. 5:31–32; 19:1–9; Mark 10:1–12.) Jesus didn't define "uncleanness" but made it clear that the Mosaic law of divorce was a concession and not a command. God permitted it because of the hardness of the human heart. However, it appears that Jesus did permit divorce if one of the spouses committed adultery. The assumption is
This was more than a family concern, for it involved the peace and reputation of the community. The solidarity of the people of Israel was an important element in their civil, social, and religious life, for the sin of a single person, family, city, or tribe could affect the whole nation (see Deut. 13; Josh. 7:1–15). This is also true of the church, for as members of one spiritual body (1 Cor. 12), we belong to each other and we affect each other (1 Cor. 5). The parents of the rebellious son were to take him to the local council at the gate, bear witness of his rebellion and obstinacy, and let
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wasn't a stranger to her brother-in-law. As to the second requirement, if the couple were not childless, there would be no need for the second marriage. In fact, it was against the law for a brother-in-law to marry his sister-in-law if they had children (Lev. 18:16). The third requirement was the critical one: would the brother-in-law be willing to marry his brother's widow? The unnamed relative in the book of Ruth refused to marry Ruth because it would have jeopardized his own inheritance (Ruth 4:1–6).
that the innocent spouse was free to remarry; otherwise, why get a divorce?3
When our Lord permitted divorce because of adultery, He was equating divorce with death. The church doesn't have the right to kill people for committing adultery or any other sin, but they can accept divorce as the equivalent of death, thus leaving the innocent partner free to remarry. Jesus affirmed the priority of the original Edenic law of marriage, but He also granted this concession. Of course, it's better that the guilty party confess the sin, repent, and be restored and forgiven, but this doesn't always happen. Sin is the great destroyer, and where the privileges are the highest, as in marriage, the pain of that sin is the greatest.
If the man refused to marry her, the woman took her case to the elders at the gate and they would try to reason with the man. No doubt they would point out that childless widows needed protection and that his late brother needed an heir to maintain the family name and property. If he still refused, then the widow could publicly humiliate him by spitting in (or before) his face (Num. 12:14) and removing his sandal. To put your foot down on land or cast your shoe on it meant to claim it for yourself (Gen. 13:17; Josh. 10:24; Ps. 60:8; 108:9), while to take off your shoe meant to relinquish any claim to the property. If the brother married later and had a family, that family would be known as "the house of the barefooted one." Only the poor, mourners, and prisoners of war went barefoot (Isa. 20:2–4; Mic. 1:8; Luke 15:22), but to get your shoes back was to be reinstated in society (2 Chron. 28:15; Luke 15:22). By refusing to honor his dead brother, the man brought dishonor on himself and his family.
The "bill of divorcement" was an official document that protected the women from slander and abuse and also gave her the privilege of a second marriage. The time that was required to secure this document would give the husband opportunity to think the matter through and possibly reconsider. He would lose what was left of the marriage price or dowry, and that might be costly. Too many separations and divorces are the result of built-up emotions, festering wounds, and thoughtless words that could have been avoided if the spouses had been honest with each other, talked things over, and sought the Lord's help earlier in the problem.
Should her second marriage end in divorce, the woman was forbidden to return to her former husband because she had been "defiled" (Deut. 24:4). Perhaps this means that the consummation of the second marriage was considered adultery, because only death or adultery could dissolve the marriage. (Adultery is called "defilement" in Lev. 18:20 and Num. 5:13–14.) For her to return to the first husband would cheapen her and make her nothing but a piece of property that could be bought and sold at will.
Humiliating criminals (21:22–23) The Lord used both positive and negative imagery to teach His people to respect and obey His law. On the positive side, the men wore blue tassels on the corners of their clothing to remind them that they belonged to the Lord and were privileged to have His law to obey (Num. 15:37–41). The weekly Sabbath and the annual feasts were reminders of all that the Lord had done for Israel, and the presence of God's sanctuary kept the Lord's presence before their eyes. The Levites scattered throughout Israel were living reminders of the law of the Lord and the importance of knowing it.
Deferment (v. 5). This law has been considered in 20:7. Any able-bodied man could take the new husband's place in the army but nobody could take his place at home. His wife would suffer from the pain of separation from her beloved and, if he died in battle, the sorrow of bereavement. This law shows the high value God puts on human love and the responsibilities of marriage.
On the negative side, the offering of blood sacrifices was a vivid reminder that the basis of forgiveness and fellowship was the surrendering up of life (Lev. 17:11). Whenever the community stoned a lawbreaker to death, it would cause the people to "hear and fear." Isolating the lepers outside the camp, burning leprous garments, and tearing down leprosy-infested houses reminded the people that sin is like leprosy and must be dealt with. But the public exposure of a criminal's corpse would be an object lesson few would forget. A criminal found guilty of committing a capital crime was stoned to death, and if the officials wanted to make the judgment even more solemn, they could order the body hanged from a tree or impaled on a pole until sundown. What an object lesson that would be! (In seventeenthand eighteenth-century London, the
Levirate marriage (vv. 5–10). The word "levirate" comes from the Latin and means "a husband's brother," i.e., a brother-in-law. It was this law that the Sadducees used when they tried to trip up Jesus (Matt. 22:23–33). Basically, this law required a deceased man's brother to marry the widow and have children by her so that the name of the deceased wouldn't perish from Israel. However, there were some special conditions to observe. First, the married brother and single brother had to live together; second, the married couple had to be childless; and, third, the single brother had to be willing to marry the widow and have children by her.
The first requirement—"living together"—didn't demand a common house but only that the brothers lived near each other (Gen. 13:6). The wife, therefore,
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collect exorbitant fees from helpless people. Love of money won over love for their neighbors. But others, including many teenagers, went from place to place donating their services to help those who couldn't help themselves.
heads of executed criminals were sometimes displayed in public.) Since a dead body was unclean, it was taken down at sundown so as not to decay further and defile the land. Also, the Lord didn't want executed criminals to get too much attention lest they become heroes.
Tenderness (vv. 6–7). Concern for fallen animals leads to concern for defenseless birds. It would be easy for the man to wipe out the nest and have wild birds and eggs for dinner, but God prohibited such wanton activity. If the man took the mother bird, the young would die from lack of food and care, so he was allowed to take the young and the eggs. The female bird could have another brood and this would help to preserve the species. As you read the Mosaic law, you can't help but be touched by the Lord's concern for the natural resources He put on the earth, not only birds but also trees (20:19–20), donkeys (22:4), and hungry oxen (25:4). God preserves both man and beast (Ps. 36:6; 104:10–30), and He expects His people to assist Him in that important work. God provides food for mankind, but the greed of a few can destroy the supply for the many. The Lord promised that it would go well with the nation if they showed concern for helpless creatures (Deut. 22:7; see 4:40; 5:16; 6:3, 18; 12:25, 28; 19:13). Safety (v. 8). The flat roof of a house in Israel was living space for the family, especially during the hot season when they slept on the roof where it was cooler. The owner of the house had to build a low wall (parapet) or a railing around the roof to protect people from falling. It wasn't enough to post a sign and warn people of danger; he had to put up a barrier to help protect the people. We commonly think of home as a haven from the assaults of the world, but safety specialists tell us that the home can be the scene of many accidents, injuries, and even deaths.
This rather gruesome symbolic act reminded the people that God cursed people who committed capital crimes. In Galatians 3:13, Paul applied this truth to our Lord's death on the cross: "Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, 'Cursed is everyone who hangs on a tree')" (NKJV). Those who trust Christ cannot be condemned by the law (v. 10) because Christ bore that curse for them.
Loving one's neighbors (22:1–4, 6–8; 23:24–25) These regulations are specific applications of Leviticus 19:18, "You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself. I am the Lord" (NKJV). The neighbor is a brother, which is even a greater motive for helping him, and God is the Lord of both, which is the highest motive of all. In fact, the Jews were to extend this same concern even to their enemies' animals (Ex. 23:4). Both Jesus and Paul admonish us to love our enemies and to manifest this love in practical ways (Matt. 5:43–48; Rom. 12:17–21). Lost property (vv. 1–3). There were few fences and walls on Jewish farmland, so it would be easy for livestock to wander away. If you found such an animal, you were to return it to the rightful owner; if the owner lived too far away, you were to "board" the animal until the owner came to get it. Farm animals were both expensive and essential; neither the farm family nor the nation could survive without them. But Moses didn't limit the law to restoring strayed animals; he said that anything a Jewish person found was to be guarded and returned to the owner. A neighbor wasn't only someone who lived adjacent to you; he was anybody in need whom you could help. In His parable of the good samaritan (Luke 10:25–37), Jesus followed this definition of "neighbor." However, God is concerned for the animal as well as for the owner, and we should be too.
Generosity (23:24–25). The land belonged to the Lord and the harvests were His reward for His people's faithful work and their obedience to His law; therefore, He had every right to share His harvest with those who needed it. If hungry oxen could eat of the grain they were threshing (25:4), surely hungry people could eat from the Lord's fields (Matt. 12:1–8). This law didn't give people the right to take food from their neighbors' fields, vineyards, and orchards any time they wanted a snack. The privilege was reserved for the truly hungry and especially farm laborers, strangers, and the poor. This law especially helped travelers passing through the land. However, Moses made it clear that the food was to be carried away in the persons' stomachs and not in bowls or baskets. The law gave people the privilege of meeting their need but not satisfying their greed.
The Lord is concerned that people find and restore lost animals, but He is also greatly concerned that we find the lost sinners who have strayed away (Luke 15:1–7; James 5:19–20). Certainly a human being made in the image of God is of more value than a beast (Matt. 12:12)!
Emergencies (v. 4). A heavily laden donkey wouldn't be easy to lift, but that's what neighbors and brothers are for. For the animal's sake and the owner's sake, the men would get together and turn this emergency into an opportunity to practice brotherly love. Emergencies don't make people; they show what people are made of. When a terrible storm destroyed thousands of trees in our town, some people took advantage of the situation and used their chain saws to
God encouraged the people of Israel to be generous to those who were less fortunate. The farmers weren't to harvest their fields and vineyards so conscientiously that nothing would be left for the poor and needy to glean (Deut. 24:19–22; Lev. 19:9–10; 23:22; see Ruth 2). If Israel obeyed God's laws and loved their neighbors, God would abundantly bless them and provide
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dom, man and woman were made for each other but were made to be different from each other. Many nations in the ancient world approved and practiced homosexuality, even in their religion, but God prohibited it in Israel and made it a capital crime (Lev. 18:22; 20:13). The maintaining and honoring of sexual distinctions neither demeans the woman nor exalts the man. Both were created by God in His image and both shared in the creation blessing and mandate (Gen. 1:28–31). To blur their distinctives, so that men are no longer distinguishable from women is to bring confusion to God's order for His world (1 Cor. 11:1–16; 1 Tim. 2:9–15).
abundantly for everybody. Even under the old covenant, people who gave to others would receive abundantly from the Lord (Prov. 11:25; 22:9; Isa. 58:6–7; Mal. 3:10; and see Matt. 5:42; Luke 8:38; Acts 20:35; 2 Cor. 9:6). How much more generous we should be who share the unsearchable riches of God's grace through faith in Jesus Christ!
Maintaining distinctions (22:5, 9–12) Because the Israelites were God's chosen people, separated from other nations, practices that were acceptable in pagan cultures were prohibited to the Jews. God set apart the priests and Levites to teach the people how to know right from wrong and the clean from the unclean, and this helped the people develop discernment. As they obeyed God and sought His blessing, they learned more and more of what was fitting and proper in Jewish society. The nation decayed spiritually because the priests and Levites failed to do their job, and the Jews began to imitate their heathen neighbors (Ezek. 22:23–29; 44:23).
If men and women in Israel had been allowed to "cross dress," it would have made it easier for them to sin. All the adulterer had to do was put on women's clothing and nobody would know who was visiting the neighbor's house. In today's society, disguises are no longer needed. In fact, sexual sins are standard fare in media entertainment, and people don't seem to be ashamed of what they see or do. Furthermore, "cross dressing" would mean imitating the pagan nations that used such practices in their religious rituals. "Be not conformed to this world" (Rom. 12:2) doesn't mean that Christians should look like they came from another world or out of a time warp. Dedicated Christians will not only look and act like Christians, but they'll also look and act like men and women. This also applies to children and young people. Fashions change and cultures differ, but Christian girls and women should always dress modestly (1 Tim. 2:9) in garments suited to the occasion, and so should men and boys.
Clothing (v. 5). The familiar and now accepted word "unisex" first appeared in print in Life magazine (June 21, 1968) in an article describing unisex clothing as "good fashion as well as good fun." In this verse, God calls it "an abomination." However, people who agree with Moses don't always agree with each other on how this law should be applied in the church. Since Christians aren't under the old covenant, some believers disregard the law completely, while others use it to tell the women in their churches how they should dress, both at home and in public. We can't ignore God's revelation in the Old Testament, because Jesus and the apostles used the Old Testament in their discussions of spiritual concerns.4 Even if this law about clothing doesn't apply to the church in the same way it applied to Israel, there are spiritual principles behind it that are important to us (2 Tim. 3:16–17).
The principle behind the law is that of separation from the world and recognition of God's order for men and women. It's a principle that helps us honor God and avoid confusion and sin. To say that we have to obey the letter of this law today is to miss the point. Does this also mean we can't wear garments with mixed fibers (Deut. 22:11) or that we must sew tassels on our clothing (v. 12; see Num. 15:37–40; Matt. 23:5)? Perhaps the prohibition about mixed fabrics is a further reminder of Israel's responsibility to be separated from the other nations that practiced these things, perhaps as part of their religious system.
To begin with, this law doesn't focus only on clothing. Literally it says, "There shall not be man's things upon a woman, and a man shall not put on a woman's clothes."5 The phrase "man's things" could refer to anything that was commonly associated with men in that culture, including clothing, tools, and weapons. If we apply this law strictly to believers today, then we have to determine in every culture and in every circumstance what things are feminine and what things are masculine, and that might not be easy to do. Semitic men wore earrings and other gold jewelry, a practice frowned upon by some churches today. That this verse is a prohibition of transvestitism is clear, but could a man in Western culture use a woman's umbrella or wear her raincoat?
Farming (vv. 9–10; Lev. 19:19). By not yoking different kinds of animals together, the Jews were again recognizing God's order in nature. There was also the matter of separation, for the ox was a clean animal and the ass an unclean animal. From a practical point of view, the animals have different temperaments, and their being yoked together could only create problems. Keeping the various seeds separated when sowing the fields was also recognition of the principle of separation. It's possible that the pagan nations mingled their seed as a part of their fertility rites in connection with their gods.
Moses was reminding the people that there is a distinction between the sexes, established by God from the very beginning, and that God wants us to maintain this distinction. "So God created man in his own image, in the image of God created he him; male and female created he them" (Gen. 1:27). By divine wis-
Whether they were weaving garments, plowing with their farm animals, or sowing their seed, the
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described in John 8:1–11, we wonder what happened to the man.) A Jewish girl engaged to be married was considered to be a man's wife (Deut. 22:24), and if she had intercourse in a city, it was considered adultery and she was stoned. This was true even if the intercourse was more like rape, for she could have cried out for help. Even if nobody came in time to rescue her, her cries were evidence that she wasn't cooperating in the deed. Her silence would have implied consent.
Jewish people were to remember that they were God's people and therefore a separated people. This was the old covenant version of 1 Corinthians 10:31, "Therefore, whether you eat or drink, or whatever you do, do all to the glory of God" (nkjv).
Honoring personal purity (22:13–30) "Sex has become one of the most discussed subjects of modern times," said Fulton J. Sheen. "The Victorians pretended it did not exist; the moderns pretend that nothing else exists." God created sex and has every right to control the way we use it, and if we obey Him, it will bring enrichment and enjoyment. One of the basic rules is that sex must not be experienced outside of the bonds of marriage. The law of Moses and the New Testament magnify personal purity and the importance of honesty and loyalty in marriage.
Rape (vv. 25–29). An engaged woman attacked in the country could cry out and not be helped because nobody was there to hear and come to her aid. Therefore the man was stoned to death but the woman was allowed to live. Nothing is said about her future wedding, for perhaps her fiancé wouldn't want her if she had lost her virginity. About this, Moses is silent.
The man who raped a girl who was not engaged had to marry the girl and pay her father the bride price of fifty shekels, and he was forbidden to divorce her. We wonder how successful marriages will be that begin with lust and are held together only by law. But once again, the law protected the woman and punished the man.
The slandered wife (vv. 13–21). The sexual purity of women was important in Israel in order to maintain the integrity of the family line and therefore the integrity of the tribes. The legitimacy of a man's sons guaranteed the protection and perpetuation of the family name and the family property. To us, this seems like a double standard, for there was no law by which the woman could test her husband's fidelity. But the issue here isn't just personal morality so much as family legitimacy, the preventing of an illegitimate son from entering the family. If on consummating the marriage the husband discovered that his wife was not a virgin, then it was possible that she was already pregnant. If the husband didn't act immediately to protect himself, he would have to accept a child fathered by another man, but how could he prove it?
Incest (v. 30). The woman here is stepmother to the man committing the sin and not his mother (see Lev. 18:7–8). Leviticus 20:11 condemns them both to death. This sin was among those condemned on Mount Ebal (Deut. 27:20). Apparently this was the sin of the man in the Corinthian church who needed to be disciplined (1 Cor. 5).
Various laws (23:1—25:19) Here we categorize several miscellaneous laws that were important to the life of the nation and that illustrate spiritual truths that are important to us today.
On the marriage night, the wise bride provided herself with a marriage cloth that would be stained with her blood at the consummation of the marriage. This would be proof that she was indeed a virgin when she married. If later on her husband said otherwise,6 she and her parents could present the marriage cloth as evidence. No faithful woman would want her reputation blemished or her future destroyed just because of a hateful man's lie. The elders would beat the husband, fine him twice the bride price (vv. 19 and 29), the equivalent of ten years' wages, and order that he could never divorce her. The law punished the man and protected the woman.
Entering the assembly (23:1–8; 25:17–19). It was a privilege to be a member of the Jewish nation and share in the blessings of God's covenant. The word "congregation" ("assembly," niv) may refer to the worshipping assembly and not the nation as a whole. Gentiles could live within the confines of Israel's territory but that didn't give them the right to share in the feasts and other religious events. Gentiles who submitted to circumcision and confessed Jehovah as the true and living God could become proselytes (Ex. 12:43–51), but some of them were excluded for various reasons. The Lord has the right to determine who shall enter His holy nation.
But if the accusation was proven true, the woman would be stoned to death in front of her father's house, because it was while she was living there that she had sinned. It's also possible that the parents already knew that their daughter was not a virgin and had lied to the husband. These parents could never walk out their front door without seeing the place where their daughter had been stoned to death. "The wages of sin is death."
For one thing, any emasculated male (eunuch) was rejected (Deut. 23:1). Priests who had similar defects were prohibited from serving at the altar, although they could eat of the holy food (Lev. 21:16–23), and Israel was a kingdom of priests (Ex. 19:5–6). Therefore, the men entering the nation had to be free from these defects. It's possible that some of the Gentile men had received this surgery as part of their devotion to a heathen God, while Jewish circumcision spoke of belonging to the true God of Israel. The prophet Isaiah looked forward to the day when
Adultery (vv. 22–24). Fornication is intercourse between single people while adultery involves at least one married person. Those who were found committing adultery were stoned to death. (In the episode
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If a soldier had become unclean at home, he would have to leave the community, wash, and return the next day, and that same rule applied in the camp.7 The men were also to have a place outside the camp for disposing of their excrement. This would not only keep them from being defiled, but it would also promote hygiene.
eunuchs would be welcomed into the kingdom and be blessed of God (Isa. 56:3–5). We can rejoice today that physical blemishes and limitations are not a barrier to faith in Jesus Christ and participation in the blessing of the new covenant (Acts 8:26–39).
Illegitimate children (Deut. 23:2) were also excluded, although we're not sure what this term meant in ancient Israel. The rabbis interpreted it to mean a child "born of a forbidden marriage," as the NIV translates it, but what is "a forbidden marriage"? It could include incestuous marriages or marriages involving rejected nations (Ammonites, Moabites). Why the innocent child should be punished for the sins of the parents (24:16) is difficult to understand. The phrase "unto the tenth generation" means "forever" (v. 3).
No matter where we go, God goes with us, and we must not think that we can disobey Him and get away with it. God's admonition is, "[K]eep away from everything impure" (v. 9 niv). Whether we're on vacation or away from home on business, the Lord watches us and desires us to be as careful where we're unknown as we are where we're known. Moses was on holy ground in Midian (Ex. 3:5) as was Joshua standing near Jericho (Josh. 5:13–15).
The Ammonites and Moabites (23:3–6) were descended from Lot (Gen. 19:30–38), the nephew of Abraham, but they didn't show kindness to their Jewish relatives. The Ammonites wouldn't sell them food and water, and Balak, a king of Moab, hired Baalam to curse Israel (Deut. 2:9–23; Num. 22—24). Because both nations were related to Israel, the Lord wouldn't permit the Jews to attack them. Their punishment was exclusion from Israel's national blessings forever. However, Ruth the Moabitess married Boaz and entered the nation of Israel and became the greatgrandmother of King David (Ruth 4:17–22) and therefore an ancestress of Jesus Christ (Matt. 1:3–6). She had put her faith in Jehovah (Ruth 1:16–17), and the Lord accepted her.
Sharing with the poor and needy (vv. 15–16, 19–20; 24:6, 10–15, 19–22; 25:4). This collection of laws relates to opportunities that the Jews would have to show kindness and generosity to both humans and animals. Contrary to the laws of other nations, the law of Israel allowed the Jews to harbor fugitive slaves and protect them. These slaves would not be Jewish, because the Jews were not allowed to enslave their brothers. Jewish servants were either released in the Sabbath year or would agree to serve willingly for life (15:12–18). Also, Jewish masters were not allowed to abuse their servants so that they would want to flee. These fugitives would be from the surrounding nations, and assisting them would give the Jews opportunity to tell them about the God of Israel.
The Edomites and the Egyptians (Deut. 23:7–8) could enter the nation in the third generation because the Edomites descended from Jacob's brother Esau (Gen. 25:24–26), and the Egyptians received Jacob and his family into their land and cared for them (Gen. 46—47). In spite of later Egyptian hostility, God transformed the family of Jacob into a great nation while they sojourned in Egypt.
Jews were not permitted to charge interest when they loaned money or produce to their brothers, but they could charge foreigners (23:19–20; see Ex. 22:25–27 and Lev. 25:35–37). The blessing God would send the lender would far surpass the interest he would make on the loan. This is another example of the principle expressed in Matthew 6:33.
The Amalekites (Deut. 25:17–19) were rejected by the Lord and Israel was not to forget their evil deeds. They attacked Israel after the nation had come out of Egypt (Ex. 17:8–13), starting with the weary and feeble Jews bringing up the rear of the march. Joshua defeated them and God declared perpetual war on them. King Saul lost his crown because he failed to exterminate them (1 Sam. 15), and he was slain on the battlefield by an Amalekite (2 Sam. 1:1–16). It wasn't until the time of Hezekiah that the Amalekites finally disappeared from the scene (1 Chron. 4:41–43).
If a lender needed collateral for a loan, he wasn't permitted to take the borrower's millstones (Deut. 24:6), because the man needed them in order to feed himself and his family. The lender was not to demean the borrower by going into his house to secure a pledge (vv. 10–15), and if that pledge was the man's cloak, the borrower had to return it by sunset (Ex. 22:25–27). Business transactions between Jewish brethren were to be humane and compassionate, to help the needy brother and not to enrich the lender.
Sanctifying the army camp (vv. 9–14). This section applied to Israel's soldiers when they were encamped away from home. The basic principle was that they treat the camp as they would their land at home, for the Lord was with them even on the battlefield, walking in their midst. The idol-worshipping nations believed that they left their gods behind when they went to another country, but Israel's God was always with them, for He is the God of all the earth.
The farmer was to leave some "gleanings" for the poor during the time of harvest (Deut. 24:19–22; see Lev. 19:9–10). This would give the aliens, orphans, and widows opportunity to gather food in a dignified way and not be forced to beg. As with the lender, so with the generous farmer: God would bless him in his work and reward him for his kindness to the poor (Ps. 41:1; Prov. 14:21, 31; 29:7). "It is more blessed to give than to receive" (Acts 20:35).
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tion for more trouble; better they should seek help and settle their dispute in a more constructive way. It's understandable that the wife would want her husband to win, but her method of assistance was shameful, unfair, and grossly offensive. In describing this scenario, Moses prohibited all indecent methods of combat by either men or women. The penalty would certainly restrain anybody from doing such a thing.
This generosity should also extend to one's animals (Deut. 25:4). To muzzle the ox that is threshing the grain is to frustrate him and make his work unnecessarily painful. Once again, the Lord shows compassion for animals and urges us to show pity to those under our care. "A righteous man regards the life of his animal, but the tender mercies of the wicked are cruel" (Prov. 12:10 nkjv). Paul used this verse to teach that those who labor in the gospel should be supported by God's people (2 Cor. 9:1–14; 1 Tim. 5:17–18). Fulfilling religious vows (vv. 17–18, 21–23). The subject of vows is discussed also in Leviticus 27 and Numbers 30. A Jew could make a vow to give the Lord something, or do something for Him, in return for a special blessing. The vow could also involve abstaining from something in order to please the Lord. Vows were purely voluntary (Deut. 23:22), and they had to be declared openly and fulfilled obediently (v. 23). Whatever was promised had to be brought to the sanctuary and given to the Lord (Eccl. 5:4–6). To make the promise and not keep it would be taking the Lord's name in vain (Ex. 20:7; Prov. 20:25).
Honest weights and measures (vv. 13–16) were essential to the public good (Lev. 19:35–37). The prophets denounced dishonest weights and measures because their use made the poor poorer and the rich richer (Amos 8:5; Mic. 6:10–11; see also Prov. 11:1; 16:11; 20:10, 23). Once again, Moses reminded the people that their future security and blessing in the land depended on their obedience to God's law. When they cheated others, they only cheated themselves.
"Righteousness exalts a nation, but sin is a reproach to any people" (Prov. 13:34 nkjv).
1 What the rebellious son did to his parents, the nation of Israel did to the Lord. They disobeyed His law and turned to idols, they wasted the good gifts He gave them, and they hardened their hearts against His chastening. Instead of destroying them, the Lord exiled them in Babylon, allowed them to return to their land, and ultimately sent them His own Son. 2 The main thrust of these verses is that the woman couldn't return to her first husband. "If a man marries a woman … if he finds some uncleanness in her … if he gives her a certificate of divorce … if she marries another man who subsequently divorces her, THEN she may not return to the first husband." Moses is assuming that a policy of divorce had been a part of Israel's life for a long time and he did not rescind it. This law was given to protect the woman, not to make it easy for the man to divorce her. 3 Under the Jewish law, a woman could not divorce her husband, but in Mark 10:11, Jesus lifted that ban. Mark was writing especially to Gentiles in the Roman world. 4 For example, Jesus and the apostles used principles from the creation account (Gen. 1—3) to explain the relationship of male and female in marriage, the home and the church (Matt. 19:1–12; Mark 10:1–12; 1 Cor. 11:1–16; 1 Tim. 2:9–15). 5 C. F. Keil and F. Delitzsch, Commentary on the Old Testament, vol. 3, 409. 6 Why would a man pay the bride price (v. 29) and then later try to get rid of his wife? Apparently he had quickly grown to dislike her and wanted to get his money back. Perhaps his wife had discovered something about him that he didn't want known, and he hoped to get her out of the way. But surely he knew that the marriage cloth would prove him to be a liar. However, when love turns to hatred, people do strange things. See 2 Samuel 13:1–22. 7 Verse 10 describes something unforeseen that happened at night over which the man had no control, but it made the man unclean. It could have been a bodily emission (Lev. 15:16) or defilement from touching something unclean (22:4–9).
However, no vow could be paid to the Lord with money earned by committing sin (Deut. 23:17–18). "Playing the harlot" is a euphemism for idolatry (Ex. 34:15–16) because the pagan shrines did offer worshippers female and male prostitutes ("dogs"). No Jewish man or woman was ever to become a shrine prostitute, and no vow could be paid to the Lord with the hire of a prostitute. We don't do evil that good may come from it (Rom. 3:8). All money is defiled in a sense—Paul and Peter both called it "filthy lucre" (1 Tim. 3:3, 8; Titus 1:7, 11; 1 Peter 5:2)—but some money is especially filthy because of its origin.
Seeing that justice is done (24:7, 16–18; 25:1–3, 11–16). Kidnapping was prohibited (24:7) and was a capital crime (Ex. 21:16). To kidnap people and sell them is to treat them like merchandise and not like persons created in the image of God. The Jews were not to enslave one another or sell one another to be enslaved by the Gentiles. The Lord had delivered His people from Egypt so they could be free, and kidnapping was the reverse of God's purpose.
When an offender was found guilty and sentenced to be beaten, he was not to be humiliated but punished justly (Deut. 25:1–3). To beat him too little would be to minimize the offense, but to beat him too much would be to treat him in an inhuman manner and "degrade him" (niv). The limit was forty stripes, but the Jews later made it thirty-nine (2 Cor. 11:24) so as not to accidentally go over the legal number. Whether it's a judge sentencing a criminal or a father chastening his child, the punishment must fit the offense and not demean the offender. As the United States "Bill of Rights" says, "Excessive bail shall not be required, nor excessive fines imposed, nor cruel and unusual punishments afflicted" (Amendment VIII).
Two men fighting (Deut. 25:11–12) is an invita-
Deuteronomy 26—27
the mount of curses, were Reuben and Zebulun (both sons of Leah) and the sons of the maidservants, Gad, Asher, Dan, and Naphtali.
CHAPTER TEN Deuteronomy 26:16—31:13 OBEDIENCE AND DISOBEDIENCE, BLESSINGS AND CURSES M
Joshua was commanded to plaster some large stones on Mount Ebal and write on them the laws that God gave His people. This wasn't a symbolic gesture, for the words were to be written clearly for the people to read (27:8).1 He was also to build an altar at the base of Mount Ebal where the priests would offer burnt offerings (total dedication to God) and peace offerings (joyful celebration of God's blessing). To have God's law without having a sacrifice for sins would be to bring condemnation and not consecration, for "by the law is the knowledge of sin" (Rom. 3:20). The location held sacred memories for the Jewish people, for Abraham had built an altar near Shechem (Gen. 12:6–7) and so had Jacob (33:17–20).
oses completed his exposition of the law in 26:15 and then began to bring his long farewell message to a close with a personal challenge to obedience. As we've seen before, the book of Deuteronomy is patterned after the ancient treaties given by kings to conquered nations. The Lord is the King and Israel is His chosen nation and special people. He took the Jews to Himself by defeating Egypt and setting Israel free to love Him and to serve Him. Moses has reviewed what the Lord did for Israel and said to Israel, and he has spelled out the terms of the covenant. Now he will explain the benefits of obeying the Lord and the disciplines that will come if Israel disobeys.
The curses (27:14–26). As the spiritual leaders read these curses, they weren't predicting what would happen if the people disobeyed God. They were calling upon the Lord to send these curses on His people if they turned away from Him.2 And when the people said "Amen" after each statement ("so be it"), they were telling God that they were willing to be chastened if they disobeyed Him. Their "Amen" wasn't just their agreement with the words spoken; it was their acceptance of the terms of the covenant. These curses were closely related to the law Moses had delivered and explained, especially the Ten Commandments.
IV. Renewing God's covenant (27:1— 30:20) A.Obedience and disobedience—27—28
The choice presented (26:16—28:15) In his brief introduction to this final section (26:16–19), Moses reminded the people that he had given them the Word of the Lord, the commandments of the true and living God. He also reminded them that at Sinai the nation had vowed to obey all that God said to them (Ex. 19:7–8; 24:3–8), and that the Lord had promised to bless them if they obeyed Him from the heart (Deut. 7:6–16). There on the plains of Moab, the Israelites would accept this solemn commitment a second time, and then they would affirm it a third time when they entered the Promised Land (Josh. 8:30–35). It isn't enough for God's people to enjoy the blessings and privileges of the covenant; they must also accept the responsibilities that are involved. Moses explained these responsibilities and called for the people to commit themselves wholly to the Lord.
The first curse (v. 15) condemned idolatry and the violation of the first and second commandments (Ex. 20:1–6). To carve or cast an idol and worship it was to deny that Jehovah was the one true and living God, and it was this sin that finally brought the wrath of God on Israel. Even if a Jew worshipped an idol in secret and didn't try to persuade anybody to join him, it was still a great sin and had to be punished (Deut. 13). The second curse related to the family and the home (27:16; Ex. 20:12), and the third to property (Deut. 27:17; 19:14; Ex. 20:15). The fourth curse (Deut. 27:18) revealed God's special concern for people with disabilities. Leviticus 19:14 mentions both the deaf and the blind.
The two mountains (27:1–13). Note that Moses joined with the elders (v. 1) and the priests (v. 9) in announcing the covenant to the people. Moses would soon leave the scene, but the nation would continue and the Lord's authority would operate through their civil and religious leaders. The people weren't committing themselves to Moses; they were committing themselves to the Lord to "keep all the commandments" (26:18).
In the fifth curse (Deut. 27:19), the focus is on treating with kindness and justice the helpless and unfortunate in the land. Widows, orphans, and aliens were often abused and exploited in Israel and God called on His people to champion their cause and see that they received justice (24:17–18; Ex. 22:21–24; Luke 18:1–8). The Jews had been aliens in Egypt for many years and the Lord cared for them and judged the people who abused them. If Israel didn't care for the needy, God would also judge them. Among other things, this meant bringing their special tithes to the Lord every third year so the needy would have food to eat (Deut. 14:28–29).
Once Joshua had led the nation into the Promised Land, they were to interrupt their conquest and engage in a ceremony of reaffirming the covenant. It would take place near Shechem, with Mount Ebal to the north and Mount Gerizim to the south. The valley between the two mountains formed a natural amphitheater where the priests and Levites could assemble and declare God's Word. The six tribes that assembled at Mount Gerizim, the mount of blessing, were Simeon, Levi, Judah, Issachar, Joseph (Ephraim and Manasseh), and Benjamin, all Jacob's sons by his two wives Rachel and Leah. Assembled at Mount Ebal,
Curses six through nine (27:20–23) have to do with sexual purity and relate to the seventh commandment (Ex. 20:14). These sins were prevalent among the
Deuteronomy 27—28
kept their commitment to Him. God's blessings are wholly of grace, whether or not His people assent to them or even appreciate them.5 These blessings would lift Israel far above all the other nations (26:19) and make Israel "a light to the Gentiles" (Isa. 49:6). This would give the Jews opportunities to tell the other nations about the true and living God (Deut. 28:10).
nations in Canaan and Israel wasn't to imitate their neighbors. Incest (Deut. 27:20, 22–23) was especially condemned in Israel (22:30; Lev. 18:8–9, 17; 20:11). Reuben lost his rights as the firstborn because he violated this law (Gen. 35:22; 49:3–4). Bestiality (Deut. 27:21; Lev. 18:23) was practiced in some pagan religions and "sacred animals" were used in the worship of their false gods. The perversion of sex is not only the abuse of a gift from God, but it threatens marriage and the family, which are foundational to the success of the nation.
God promised to bless His people in all places—the city, the field, and the home—with all that they needed.6 As they went in and out in their daily work (v. 6; 8:17–18), He would care for them and prosper their efforts. He would give them victory over their enemies so that they could maintain possession of the land. He would supply rain for the fields, for water is a precious commodity in the East. God would send the "former rain" in October and November, the "winter rain" from December to February, and the "latter rain" in April, and Israel's crops would grow abundantly. They would sell their surplus harvests to other nations but wouldn't have to buy from anybody.
The tenth and eleventh curses (Deut. 27:24–25) are an echo of the sixth commandment, "Thou shalt not kill" (Ex. 20:13). This command speaks of a deliberate deed (murder) and not accidental death (manslaughter; 21:12–14). Murder is the ultimate crime because its consequences can't be reversed, but to murder one's neighbor makes that crime even worse. The only thing more heinous would be to be paid to murder somebody! The law of Moses condemned those who accepted bribes to break the law, for making money is not more important that maintaining justice (16:19; Ex. 23:8). The law taught the people of Israel to love their neighbors and do them good (Lev. 19:18; Deut. 22:1–4). But whether a neighbor or a total stranger is the victim, murder is wrong and murderers must be punished.
We must keep in mind why the Lord promised these marvelous blessings. For one thing, the nation of Israel was still in its spiritual infancy (Gal. 4:1–7), and one way to teach children is by means of rewards and punishments. These material blessings were God's way of reminding His children that obedience brings blessing but disobedience brings chastening. However, it wasn't long before thinking Israelites discovered that wicked people were also receiving blessings, so there was something more to faith than just being rewarded. (See Ps. 73; Jer. 12:1–4; Job 21:7–15.)7 Gradually God taught His people that their obedience was a witness to the other nations (Deut. 28:12) and brought glory to His name. Obedience also built godly character in the people so that they were indeed a holy nation and a kingdom of priests.
The twelfth curse (27:26) obligated the Jews to obey every law that God gave them, whether it was named in this list or not. Paul quoted this verse in Galatians 3:10 to prove that there could be no salvation by obeying the law since nobody could obey everything God commanded. But the purpose of the law was not salvation but condemnation, the indictment of all people as sinners, and therefore the need of all people to trust Christ, "for the just shall live by faith" (Gal. 3:11).3 There can be no true conversion without conviction, and conviction comes when we see the holiness of God in His law and the sinfulness of our own hearts. To say that we've kept some of God's laws doesn't excuse us, for to break one is to break them all (James 2:10–11). If you were hanging over a chasm holding to a chain of ten links, how many links would have to break for you to fall?4
The curses described (28:15–68) This section is predictive; it describes the judgments God promised to send on the nation if the people refused to obey His law. The judgments are given in greater detail than are the blessings and are just the opposite of the blessings. (Compare vv. 1–14 with vv. 15–64.) God wanted His people to know that when these calamities struck, they would recognize the hand of the Lord and not think it was a series of coincidences.
When the Israelites in the Promised Land said their "Amen" to these twelve curses, they would be assenting to the law of God, promising to obey it, and agreeing that they deserved judgment if they disobeyed it. This would be a solemn hour in the history of Israel. At Sinai, Israel had agreed to obey God's law (Ex. 19:7–8; 24:3–8), and not long after, they made a golden calf and worshipped it! It takes more than pious words and good intentions to be a devoted and obedient child of God (Matt. 7:21–23).
Just as God promised to bless them in every area of life if they obeyed His covenant, so He warned that He would curse them in every area of life—their bodies, families, fields, flocks, and herds—if they disobeyed. They would be sick in body and mind, deprived of the necessities of life, defeated in battle, and scattered throughout the world. The word "destroyed" is repeated ominously (vv. 20, 24, 45, 48, 51, 61, 63) as are the words "smite" and "smitten" (vv. 22, 25, 27–28, 35). The Jews would be consumed by disease and famine and defeated in war, with their dead bodies left unburied to become food for birds and animals. (For a
The blessings (28:1–14). We don't read that the people were to say "Amen" to these blessings as they said "Amen" to the curses. The curses were not prophetic while this list of blessings is God's prophetic promise of what He would do for His people if they
Deuteronomy 28
and this cured them once and for all of idol worship. Perhaps the image in Deuteronomy 28:49 was meant to cover all the invasions that brought chastening to the Jewish people, including the Roman invasion in AD 70. The things described in vv. 49–57 certainly happened during both the Babylonian and the Roman sieges of Jerusalem. Being sold as slaves and not being purchased would be one of the Jews' humiliating experiences during these chastenings (v. 68). Nobody wanted them!
body to be left unburied was a terrible disgrace for a Jew.) They would experience the diseases and plagues they saw in Egypt; they would see their wives ravished and their children slain before their eyes. Finally, they would go into captivity and serve their enemies. Then they would learn that serving God wasn't so difficult after all, but then it would be too late.
Here is a summary of the judgments listed in these verses:
children cursed (v. 18); low birth rate (vv. 62–63) crops ruined and animals killed (vv. 18, 22, 31–32,
The Jews were not only a disciplined people, they were also a dispersed people (vv. 63–68; 2 Kings 17:6; 25:21). After the Babylonian captivity, in 538 they were permitted to return to their land, rebuild Jerusalem, and restore the temple (Ezra 1—6; the book of Haggai), and about 50,000 Jews took advantage of this opportunity. Israel had a temple, a priesthood, and a nation until the Roman invasion in AD 70; and after that, they were again a scattered people, found in almost every nation on earth. They had no homeland, no temple, and no priesthood, yet no matter in what nations they settled, they never lost their national identity. It would not be until May 14, 1948 that Israel would once again become a political entity on the world stage.
38–40, 42, 51) confusion of mind, madness, and fear (vv. 20,
28–29, 34, 65–69) sickness (vv. 21–22, 27–28, 35, 59–61) drought, hunger, and thirst (vv. 22–24, 48) defeat in war (vv. 25, 49–50, 52) wives ravished (v. 30) oppression and slavery (vv. 29, 33, 48, 68) cannibalism (vv. 53–57) captivity (vv. 36, 63–64) corpses not buried (v. 26) plans shattered (v. 30) poverty, debt, and nakedness (vv. 44, 48) robbery (vv. 29, 31, 33) children kidnapped (vv. 32, 41) aliens take over the land (v. 43) shame and scorn (v. 37)
During these times of severe suffering, more than one Jew asked the Lord, "Why do Your people suffer when the wicked Gentile nations escape suffering? How can a holy God use godless Gentile nations to chasten His chosen people?" This is one of the themes of the book of Habakkuk and it is discussed in several psalms (Ps. 74; 77; 79—80). But the fact that Israel is God's chosen people and a special nation explains why He chastens them, for the greater the privilege, the greater the responsibility. "You only have I chosen of all the families of the earth; therefore I will punish you for all your sins" (Amos 3:2 niv). Divine election isn't an excuse for human rebellion. "For everyone to whom much is given, from him much will be required" (Luke 12:48 nkjv). There's a sobering message here for the church in today's world. Like Israel of old, we are God's chosen people and a holy nation (1 Peter 2:9–10) and have been greatly blessed in Jesus Christ. We are here to "advertise" the virtues of the Lord and declare the good news of the gospel. If we fail to glorify God and obey His Word, He will chasten us just as He chastened Israel (Heb. 12:1–14). "For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?" (1 Peter 4:17). If God chastens His own people for their sins, what will He do to those who don't belong to the family and have resisted His will? But judgment will begin in God's family, and the only way we can avoid it is to turn from our sins and obey His will.
It's quite depressing to read this long list of calamities, especially when you realize that Israel experienced all of them at one time or another and that innocent people suffered because of the sins of the guilty. Not only Deuteronomy 28, but also Jeremiah's book of Lamentations is a solemn reminder that it doesn't pay to rebel against God and try to have your own way. And what was the reason for all this trouble? "Because you did not serve the Lord your God with joy and gladness of heart for the abundance of all things" (Deut. 28:47 nkjv). They welcomed the blessings and enjoyed them, but they wouldn't honor the Lord who gave them the blessings (8:11–20). "[B]ecause, although they knew God, they did not glorify Him as God, nor were thankful" (Rom. 1:20 nkjv). Idolatry begins with a proud and selfish heart that loves the gifts more than it loves the Giver, and it ends by losing both the Giver and the gifts.
Who is the "nation … from far, from the end of the earth" that will swoop down like the eagle (Deut. 28:49)? In Scripture, the image of the eagle is often used to describe military invasion by different nations, including Babylon (Jer. 48:40; 49:22; Ezek. 17:3), Egypt (Ezek. 17:7), and Assyria (Hos. 8:1). The Assyrians captured the northern kingdom of Israel in 722 and the Babylonians invaded the Southern Kingdom of Judah in 606 and destroyed Jerusalem and the temple in 586. Thousands of Jews were taken captive to Babylon and forced to live in that land of idols,
The church that thought it was rich, Jesus said was poor, and the church that thought it was poor, Jesus said was rich (Rev. 2:9; 3:17). What will Jesus
Deuteronomy 28—29
there's not much hope for the followers. However, nobody in the camp was excluded, and this included the women and children, the resident aliens and the lowest servants. God could not truly be God to them if they refused to accept and obey His law. What He does for us depends a great deal on how we relate to Him (2 Cor. 6:14–18). The covenant He made with their fathers would stand forever, but their enjoyment of its promises depended on their obedience to the obligations.
reveal about our churches when the fire of chastening falls?
The covenant renewed (29:1–29) The word "covenant" is used seven times in this chapter; in fact, this chapter is the book of Deuteronomy in miniature. Moses reviewed the past (vv. 1–8), called the people to obey God's law (vv. 9–15), and warned them what would happen if they disobeyed (vv. 16–29). As we read and study Moses' farewell address, we may get weary of these repeated themes, but they are the essence of God's covenant with His people. While the priests and Levites had a copy of the law of Moses and could refer to it (17:18; 28:58; 29:20, 27; 31:26), the common people had to depend on their memories, and therefore repetition was important. "For me to write the same things to you is not tedious, but for you it is safe" (Phil. 3:1 nkjv). Too often God's people forget what they ought to remember and remember what they ought to forget!
B.The terms of the covenant—29—30
It's important to note that what the Jews did that day affected their descendants in the years to come (Deut. 29:14–15). Just as Israel's decision at Sinai was binding to the new generation on the plains of Moab, so the new generation's decision would be binding to their descendants.
Warning of judgment (vv. 16–29). Moses reminded the people of the gross idolatry they witnessed while enslaved in Egypt and then while traveling through the wilderness. If they witnessed it with hearts devoted to the Lord, they couldn't help but be repulsed by what they saw, and they surely wouldn't want to participate in it. Nobody in Israel—no individual, family, or tribe—was to get involved in idolatry, for any idolater could become a "bitter root" that could defile the whole nation. Hebrews 12:15 applies this same warning to local assemblies of believers, for "one sinner destroys much good" (Eccl. 9:18 nkjv). Even if the offenders kept their sins hidden and were confident that they could escape judgment, the Lord would know and would judge. There could be no forgiveness; they would be plagued and killed and their names would be blotted out from under heaven (Deut. 9:14; Ex. 32:32–33). They would suffer from all the plagues named in Deuteronomy 28.
The covenant declared in Deuteronomy wasn't different from the covenant given at Mount Sinai. Rather, it was an explanation and application of that covenant to the new generation and their new situation in the Promised Land. If what Moses taught in Deuteronomy had been a separate covenant, he would have offered blood sacrifices to seal the covenant as he did at Sinai (Ex. 24:3–8; Heb. 9:18–22). Many of the people who accepted the covenant at Sinai had perished in the wilderness, but there was still a "nation of Israel" that was accountable to the Lord to obey that covenant (Deut. 4—5). Future generations in Great Britain were both benefited and obligated when King John signed the Magna Charta in 1215, and so were future generations of Americans when the Constitution of the United States went into effect in 1789. Future generations of Jews were bound by the covenant made by their ancestors at Sinai, and that covenant wasn't annulled until Christ died on the cross (Col. 2:11–14).
If the nation followed the idolaters and disobeyed the Lord, the Lord would judge the whole land and it would become an example to others of what happens when God's law is violated. Visitors would behold a country without people, farms without produce, land like the devastated land around Sodom and Gomorrah, and cities destroyed and left in ruin. The utter desolation of Israel would be a reminder that it's a costly thing to disobey the will of God.
Reviewing the past (vv. 1–8). Moses never seemed to tire of reminding the people of the grace and mercy of God bestowed on the descendants of Abraham, Isaac, and Jacob. God judged the land of Egypt and delivered Israel from bondage (vv. 2–3), cared for the people in their wilderness journey (vv. 5–6), and gave them victory over the nations east of the Jordan (vv. 7–8). Because of all God did for them, Israel was now on the verge of entering the Promised Land and claiming their inheritance. During their long journey, God kept their shoes and clothing from wearing out,8 and gave them manna to eat and water to drink. A nomadic people wouldn't be able to harvest grapes for wine or grain for bread.
Will Israel be an obedient people? Would God send these curses? What does the future hold for the nation? Some of the Jews might have been asking themselves those questions, but this was not a time for speculation; it was a time for dedication. "The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law" (29:29). Our responsibility as God's people isn't to try to pry open the doors of the future but to obey God's will here and now. When a man asked Jesus, "Lord, are there few that are saved?" His reply was personal and not philosophical. "Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able" (Luke 13:23 nkjv). It's not necessary to know
Calling for obedience (vv. 9–15). The secret of prosperity was the blessing of God, and the secret of receiving that blessing was obedience to God's law. Moses began with the leaders of the nation (v. 10), for if leaders don't set the example as spiritual people,
Deuteronomy 29—30
God's secrets, but it is essential that we obey what the Lord has clearly revealed to us.
feel with, and a will to decide with, and God calls us to make right decisions. We're not robots; we can hear God's Word, learn God's will, and decide either to obey or disobey. Moses made it clear that making this decision isn't a difficult task. After all, we have the revealed truth of God in His Word, and that Word is available to us. We don't have to go up to heaven to get the Word, or even across the sea to another country, because God has brought His Word to us. Paul quoted this passage in Romans 10:6–10 to prove that righteousness isn't obtained by doing great feats but by exercising simple faith in Jesus Christ the Lord.
The blessings restored (30:1–20) So often in Scripture, the thundering voice of judgment is followed by the loving voice of hope. Alas, Israel did forsake the Lord and follow after idols, and the Lord did bring on His people the judgments stated in His covenant. No nation in history has suffered as much as the nation of Israel, and yet no nation has given so much spiritual wealth to the world. In this chapter, Moses looked down through the centuries and saw the future restoration of Israel in their land and under the blessings of God.
Furthermore, the choice is between life and death, and who would deliberately choose death? In Israel's case, the choice was between trusting God and enjoying the bounties of the land ("life and good"), or turning to idols and experiencing the curses given in the covenant ("death and evil"). It's either "life and blessing" or "death and cursing." Is this a difficult decision to make? Of course, today the choice is between eternal life and eternal death, salvation by the grace of God or condemnation by the righteousness of God. The only sensible decision is to choose life. "He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him" (John 3:36 nkjv).
Promise (vv. 1–10). "Heart" is one of the key words in this chapter (vv. 2, 6, 10); the others are "command" or "commandment" (vv. 2, 8, 10, 11, 16), "turn" or "return" (vv. 2, 3, 8, 10), and "life" (vv. 15, 19, 20). The connection is obvious: if God's people turn from their sins and return with all their heart to God and God's commandments and obey them, they will enjoy life as only the Lord can give. Moses is here looking forward to the time when a chastened Israel will repent, turn from their wicked ways, and come back to the Lord.
To some extent, a regathering occurred after the Babylonian captivity, when a believing remnant returned to the land and rebuilt the temple, but the fulfillment of this promise (vv. 3–6) will not take place until the end times. The people of Israel today are scattered throughout the world, while in the nation of Israel there are about 6 million people. But the Lord promises to regather His people, bring them back to their land, and bless them. But first, a spiritual "operation" must take place, the circumcision of their hearts so that they will receive their Messiah, love their Lord, and experience the spiritual life that He promised.
Moses called all creation to witness Israel's great opportunity to accept the covenant and enjoy its blessings (Deut. 30:19; 31:28; 32:1; Ps. 50:1; Isa. 1:2). God offered His people life, for God is our life (Deut. 30:20). "For in him we live, and move, and have our being" (Acts 17:28). We receive from Him not only physical life in our first birth but also spiritual life through our second birth (John 3:1–18).
This marks the end of Moses' farewell address, the review of the law, and the renewal of the covenant. He still has much more to say, and what he says is very important. Then Moses will die and the Lord will bury him where nobody can find the body. Joshua will then take over and lead Israel to triumph in their Promised Land.
Bible scholars disagree about the future of Israel. Some say that the church is now "spiritual Israel" and that all of these Old Testament promises are now being fulfilled in a spiritual sense in the church. Others say that the Old Testament promises must be taken at face value and that we should expect a fulfillment of them when Jesus Christ returns to establish His kingdom on earth. Moses seems to be speaking here to and about Israel and not some other "people of God" in the future, such as the church. The church has no covenant relationship to the land of Israel, for God gave that land to Abraham and his descendants (Gen. 15), and the blessings and curses were declared to Israel, not the church. It would appear that there will be a literal fulfillment of these promises to Israel. When they repent, turn back to Jehovah, and open their hearts to the operation of His Spirit (Ezek. 37:1–14; Isa. 11:2; Joel 2:28–29), God will save them from their sins and establish them in Messiah's glorious kingdom (Zech. 12:10–13:1; 14:8–9). Choice (vv. 11–20). Because we're created in the image of God, we have minds to think with, hearts to
1 How much of Exodus, Leviticus, and Deuteronomy Moses included in "all the words of this law" is not stated. Certainly the Ten Commandments would be written on the stones as well as the "book of the covenant" (Ex. 20:22—24:8). 2 The predictions of the curses God threatened to send on His disobedient people are give in 28:15–38. When God sent judgment to His people for their sins, He was only doing what they agreed for Him to do. 3 "The just shall live by faith" is one of the pivotal verses in Scripture (Hab. 2:4). It's quoted in the New Testament in Romans 1:17; Galatians 3:11; and Hebrews 10:38. Romans explains "the just," Galatians tells us how they "live," and Hebrews expounds "by faith." 4 The minimizing of God's holy law today has produced a shallow evangelism and brought into the churches "religious sinners" who have never repented of their sins because they've
Deuteronomy 31
prevent apostasy in the church today, for the church's record isn't much better than that of Israel.3 We have three responsibilities before the Lord: to honor godly leaders, to hear the Word of God, and to heed the warnings God gives us.
never felt conviction for their sins. "The person who will not repent still has his or her back turned on God" (A. W. Tozer, Men Who Met God, 45). 5 "Observe to do" (kjv) is translated "carefully follow" in the NIV and is found also in 16:12; 17:19; 19:9; 24:8; 28:1, 13, 15, 58; 29:9; 31:12. 6 God hasn't promised to make His spiritual children wealthy, but He has blessed His church with "all the blessings of the Spirit" (Eph. 1:3), and in Christ He has lifted us up "far above all" (vv. 20–23). We must not apply to the church today the covenant promises God gave only to Israel. 7 Job's friends criticized him because their theology said, "God always blesses the obedient and curses the disobedient." Since Job had lost his wealth, family, and health, he had to be a disobedient man for God was punishing him. They didn't see that God might also be perfecting him. Even our Lord's disciples thought that if anybody would be saved, it would be the rich people (Matt. 19:16–30). Jesus became poor to make us rich (2 Cor. 8:9), and He promised to bless the poor in spirit (Matt. 5:3; see 2 Cor. 6:10; Rev. 2:9; 3:17). 8 We must not assume that the children's clothing "grew" with them. God kept the garments from wearing out so that the children coming along had something suitable to wear. The clothing of the adults wouldn't require that much alteration since the nation was on a simple diet.
V. Replacing God's servant (31—34) A.Moses encourages his successor—31:1–13
Honoring God's servants (31:1–8, 23) Moses was 80 years old when God called him to lead His people (Ex. 7:7), and he was now 120, so he had been serving the Lord and His people for forty years. The time had come for him to step aside and let Joshua take over. Moses was still physically fit (Deut. 34:7), but the Lord had told him that, because of his sin at Kadesh, he wouldn't be allowed to enter Canaan (1:37–38; 3:23–27; 4:21–22; Num. 20:1–13). Moses had been a faithful servant in leading the people, delivering God's law to them, and building a nation, but Joshua was the man God chose to lead the army of Israel in conquering the land of Canaan. The phrase "go out and come in" (Deut. 31:2) describes the activities of a leader serving the people (Num. 27:15–17; Josh. 14:11), and Joshua would now be that leader.