Category: Deuteronomy

The Addendum (34:1-12)

Neal Pollard

There is no indication other than that “all Scripture is God-breathed” (cf. 2 Tim. 3:16). The question arises about whom God inspired to write the last twelve verses of Deuteronomy. Did God give him those words, to, in effect, write his own obituary? That is possible, even probable. Could it have been Joshua, his successor whom the narrator says “was filled with the spirit of wisdom” (9)? Neither answer (or an unnamed narrator) is implausible. What can we learn from these last twelve verses?

HE GOT TO SEE THE PROMISED LAND (1-5). Despite the hollowness he must have felt to be so close, yet so far away, he was able to lay his sharp eyes (7) on Canaan. That had to bring him some satisfaction, witnessing the very land he started from Egypt for. He has a panoramic view from his Pisgah vantage point (1-3). “The narrator mentions the extremity of Moses’ gaze: from Gilead a hundred miles north as far as Dan, at the foot of Mount Hermon, sixty miles west as far as the western sea (Mediterranean, NP), and fifty miles south as far as Zoar (near the Dead Sea, NP)” (Block, NIV Application Comm., p. 577). He would have seen the diversity of this amazing land in all its glory. God confirms that this is the place promised to Moses’ great patriarchal forefathers, Abraham, Isaac, and Jacob (4). 

HIS BURIAL PLACE WAS HIDDEN (6). Why was his burial place hidden? We cannot say for certain. Was it because God forbid Moses to go there, and, thus, his body was forbidden to rest and decompose there? Was it an intimate expression on God’s part, that God Himself buries Moses (rather than his family, as was customary) and that Moses was alone with God at his death? As it was, no Israelite could memorialize or enshrine his tomb. No one knew where it was. Perhaps this was the reason for the dispute over Moses’ dead body between Michael the archangel and the devil (Jude 9). 

HE DIED BECAUSE HE FAILED TO ENTER CANAAN; HE DIDN’T FAIL TO ENTER CANAAN BECAUSE HE DIED (7). I read that somewhere. Notice that he was in prime shape when he died, as “his eye was not dim, nor his vigor abated.” Though 120 years old, he was still going strong. In other words, the cause of death seems supernatural rather than natural. God brought his journey to an end, shy of the promised land. 

HE WAS A MOURNED LEADER (8). There seems to be at least some irony in this. The people whom he had dragged, often kicking and screaming, from the wilderness of Paran (Num. 13) to the plains of Moab (Num. 33:49-50), now lamented his death for a solid month. No doubt, some of this was ceremonial and prescribed. The benefit of hindsight can make a people appreciative of good leadership when it is gone. Joshua is a fitting, successful leader, but time would prove Moses to be peerless in this regard (10). What a reminder for us to appreciate our leaders now, while we can express our love and appreciation to them for the diligent work they do (1 Thess. 5:12-13). 

HE HAD A SUCCESSION PLAN (9). As to who would lead the people after himself, God commanded him to choose Joshua (Num. 27:18,23). Yet, walk back through the Pentateuch and see all the ways Moses entrusted, mentored, and assisted him as he developed him as a leader. Moses paved the way for him, enduring the complaints and grumbling for forty years. In this regard, Joshua would have a much easier task with the next generation. Indeed, “listened to him and did as the Lord had commanded Moses.”

HIS PLACE IN SACRED HISTORY IS SECURE (10-12). Moses was peerless in prophesy (10), proximity to God (10), performance (11-12), and power (12). Israel had a front row seat to this, from his dominance of Pharaoh to the great terror they experienced firsthand. Truly, well over a millennia later Peter would still revere him (Mat. 17:3-4). 

For over a century of time, Moses walked the earth and established a legacy that long outlived him. He was far from perfect (Exo. 2:12; Num. 20:9-13), but he had such attributes as humility (Num. 12:3) and intimacy with God (Exo. 33:11). He exemplifies the living legacy of faith we should be building while we walk the earth. To be like Moses’ many times, great uncle Abel, who “offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks” (Heb. 11:4). 

The Lord (31:1-29)

Neal Pollard

Moses has reached the end of the line. He’s 120 years old, immobile, and unable to cross the Jordan (1-2). So now, as the one who is about to become their erstwhile leader, Moses tackles his last items of business. It is a series of reminders about God.

• The Lord will go before you and destroy the nations of Canaan (3-4)
• The Lord will deliver them up for you (5)
• The Lord goes with you and will not fail nor forsake you (6,8)
• The Lord will fulfill His vow to your fathers (7)
• The Lord will meet with them at the tabernacle in Canaan (11-12)
• The Lord will be feared by their children (13)

These constitute the words of motivation by which Moses sums up his life’s work. He’s about to pass the baton (3) and go no further (2). The Lord tells Moses that his time to die has come (14), to bring Joshua to the tent of meeting to be commissioned as Israel’s new leader. There, God previews what will come next (15-21). He instructs Moses to write a song of remembrance that would serve as a witness to them (19). It is not a feel-good, toe-tapper. It is a way for them to memorize God’s Word and have a testimony against themselves if they fulfill the things God warns against. That song is recorded in chapter 32. But verse 22 says Moses wrote the song the day God told him to.

All that is left for Moses to do is formally commission Joshua, “Be strong and courageous, for you shall bring the sons of Israel into the land which I swore to them, and I will be with you” (23). At this point, we have a powerful picture about how the canon of Scripture developed. No one voted on which books were inspired. These five books of Moses were God-breathed (cf. 2 Tim. 3:16). When Moses finished them, he instructed the Levites to place them alongside the ark of the covenant. It is true, “The ark of the covenant, which contained the stone tablets of the Ten Commandments, resided in the holy of holies of the tabernacle, that sacred place that marked the focal point of the Lord’s residence among his people (cf. v. 9; Exod 25:16; 26:33). It was fitting that the central text of the Horeb covenant be housed there and fitting likewise that ‘this Book of the Law’ be delivered over to the Levites and placed beside the ark, for this was a covenant renewal document, one appropriate to the new generation and to life in the land of promise to which they were headed” (Merrill, NAC, 404). But more than that, its placement in the most holy place indicated that it was not merely Moses’ words. These were God’s words written down by Moses.

The Lord’s hand in this process is clear. He punished the disobedient, but preserved a new generation. He was patient with all of them, but Moses’ record shows us that His perfect patience can be exhausted (2 Pet. 3:9-10). Yet, through these words and the song which follows, we are reminded of God’s promises! He wants to bless. He wants us to be close with Him. He tells us how, much as He did with Moses on this day recorded in Deuteronomy 31. 

Giving With Gratitude (26:1-19)

Neal Pollard

Moses further prepares Israel for the post-conquest life and responsibilities they would soon experience. Something that would be so important to God (and, thus, them) was their offering to Him. This chapter addresses two distinct opportunities for the Israelite: (1) Giving of the first of their produce (1-11) and (2) the third-year tithe (also called the “triennial tithe,” 12-15). It is after his instruction regarding these two offerings that Moses concludes this speech section that began back in chapter 12, filled with specific covenant stipulations containing a total of fourteen distinct requirements:

• Proper worship (Deut. 12:1–32)
• Threats of idolatry (Deut. 13:1–18)
• Clean and unclean foods (Deut. 14:1–21)
• Tithes (Deut. 14:22–29)
• The sabbatical year (Deut. 15:1–18)
• Firstborn animals (Deut. 15:19–23)
• Feasts (Deut. 16:1–17)
• Leaders (Deut. 16:18–18:22)
• Protecting life (Deut. 19:1–21:14)
• Protecting sexual morality (Deut. 21:15–23:14)
• Various laws protecting property (Deut. 23:15–24:22)
• Laws on justice, marriage, and business (Deut. 25:1–16)
• Amalek (Deut. 25:17–19)
• Firstfruits and tithes (Deut. 26:1–19

(Mark Dever, TGC, Introduction to Deuteronomy)

This last stipulation was to be borne of gratitude for deliverance from Egypt (5-9) and of a feeling of responsibility for their less fortunate, fellow brethren (13). They were to regard their prosperity as an opportunity to thank God and bless the lives of those who had not shared their degree of material success. As Jesus later teaches, though not specifically related to monetary matters, “Freely you received, freely give” (Mat. 10:8).

God gives Israel a ritual in the firstfruits offering (1-11). They were to acknowledge their inheritance (3), their heritage (5), their emancipation (7-8), and their blessings (9). Their giving response was an acknowledgement that God was the source of all of this. When we consider the fact that God has given us a better inheritance (1 Pet. 1:4), a better heritage (Eph. 1:11), a spiritual emancipation (Rom. 6:7,18,22), and all spiritual blessings (Eph. 1:3), how should we respond? Shouldn’t our life be a total reflection of our gratitude, and wouldn’t this include our giving? Won’t we want to consider what to give back to Him, before we consider any earthly obligation or want?

God gives Israel a ritual in the triennial tithe (12-15). Again, there is a mantra for them to repeat in this special tithe. Here, they are pledging that they have tithed with integrity. That means they had given it to those for whom it was intended (12-13), they had not transgressed God’s will in the matter (13), they have not misused or taken from it (14), and they had listened and obeyed God completely in the matter (14). Having done so, they could boldly ask God to bless them and fulfill His promise to them (15). While Christians are not commanded to tithe, but instead to give as prospered (1 Cor. 16:2), we are told to be generous (2 Cor. 8:2; 9:6), ready (2 Cor. 8:12; 9:2), and cheerful (2 Cor. 9:7). Having a better covenant based upon better promises (Heb. 8:6), we surely would not want to be exceeded by the Israelites who lived under an inferior covenant! 

Regarding all the commandments in this entire section, notice how Moses sums up. In essence, he says, “Be careful (16), wholehearted (16), and faithful (17).” In so doing, be assured that God would be their protection (18) and their source of abundant blessings (19). Be assured, God wants the same from us and wants to do the same for us! 

It Takes Two To Covet (25:5-19)

Neal Pollard

Keeping with the prevailing view that this sermon of Moses, recorded in Deuteronomy 19-26, is an expounding on all the horizontal commands in the ten commandments, this section deals with the unlawful longings captured by the tenth commandment: “You shall not covet.” The examples addressed are composed of “two”–two brothers (5-6), two in-laws (7-10), two men (11-12), two weights (13-16), and two enemies (17-19)(cf. Smith, 523). In coveting, there are two parties–the one coveting and the one coveted. God wants Israel to keep their envy and greed in check, knowing it will both break down society and destroy man’s relationship with God. God wants men to find their sufficiency and satisfaction in Him rather than things of this earth.

Moses wrote, “You shall not covet your neighbor’s wife” (Ex. 20:17). Here in verses 5-6, the law deals with how to handle when a man dies and leaves a wife without having borne an heir. Later, this law became known as the “levirate (lit., brother-in-law) marriage.” Eugene Merrill says that it “prescribed that a widow whose deceased husband had died without male heir marry one of his brothers, presumably the next eldest one who was himself unmarried. The first son born of that relationship would take the name of the first husband, thus assuring the latter of an ongoing remembrance by the community. For this reason the widow was to marry within the family” (NAC, 327). That is precisely what is prescribed here.

The levirate process is described in verses 7-10. We see one Old Testament example of this law being played out, during the period of the judges. It is how Boaz and Ruth come to be married (see Ruth 1:5, 2:8, 3:12, 4:6,17 to watch the process unfold). There is huge stigma attached to refusing this right in Deuteronomy, though mostly lacking by the time of Ruth. The spitting (9) and label (10) are a lasting shame to the man who refuses to humble himself and allow his older brother’s name to live on through his participation in the levirate marriage. 

The strongest connection between 25:11-12 and the previous verses is the mention of two men and a woman. Kaufman suggests another tie, that of the threat to future childbearing by the man (“The Structure Of The Deuteronomic Law,” 143). The wife of a man engaged in a physical fight with another man was not to seize his genitals. If she did, it would cost her her hand (12). Moses sums up, “You shall not pity.” These laws are meant to preserve community peace, and extreme measures like these were divinely-given deterrents. 

Perhaps the most obvious tie to the tenth commandment, in this context, are verses 13-16. They take in “you shall not covet your neighbor’s house…his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor” (Ex. 20:17). The Israelites were to have a full and just weight and full and just measure (15). “The dishonest merchant would put a heavier weight in one of the plates of the scales, so as to get more produce on the other plate; in selling, he would use a lighter weight, thereby decreasing the amount of produce the buyer was getting” (Bratcher and Hatton, UBS, 415). To do otherwise was to cheat and practice dishonesty (16). 

The appendage to the text here about Amalek is simply a reminder of the justice and vengeance of God to be executed on His and their enemies as they conquer Canaan (see Ex. 17:8ff). The dictate, “You shall blot out the memory of Amalek from under heaven” (cf. 1 Sam. 15:33). To be God’s enemy, one is choosing the route of destruction and death. 

Rules Against Taking (24:1-22)

Neal Pollard

“You shall not steal.” This is stated in three places in the writings of Moses (Ex. 20:15; Lev. 19:11; Deut. 5:19). Jesus quotes it as a summation of the decalogue of Moses, part of His focus on how to treat others with the rich young ruler (Mat. 19:18). Paul says that this is one of the commands summed up with the overarching principle, “You shall love your neighbor as yourself” (Rom. 13:9). The type of theft differs greatly as you unwind the multitude of commands in Deuteronomy 24, but all place the focus on others even if at the expense of self.

Taking a wife (1-5). There are not rules against taking a wife, but there are rules against taking advantage or her or trying to take her back if a man divorces her. Verse one was the focus of the Pharisees’ attempted trap of Jesus in Matthew 19:1-12. Many know that there were differing ideas among the rabbis about what is meant by “indecency” here, but Jesus dispels of any ambiguity in His teaching on the matter (Mat. 19:9). Here, Moses puts guardrails on the divorcing of a wife who “finds no favor in his eyes.” He cannot change his mind and take her back as his wife under any circumstances, even if she is widowed. Even in this more permissive environment of marriage and divorce, God is protecting the woman from the whims and fickleness of the man. 

Taking a pledge (6,10-18). Lexham defines pledge as that which is taken as collateral (np). The borrower offered something of value as a pledge or promise of repayment, and the lender held onto it to secure the loan (Whitaker, BDB, np). A millstone could not be accepted as it was the source of the borrower’s livelihood (6). Neither could one enter a borrower’s home to take his pledge (10-11). A poor man’s pledge, if a cloak, could not remain in the lender’s house overnight (12-13). The lender was to show compassion, which not only made the borrower appreciative but please God (13). As part of this legislation, there was an internal principle of not taking advantage of the poor–a hired servant, a foreigner, an orphan, or a widow (14-17). In the middle of this command, there is a reminder that the life of an innocent parent or child could not be taken for the guilt of the child or parent (16). Instead, everyone is to be put to death for his sin (Ezek. 18:20). 

Taking a hostage (7). Kidnapping is lumped into this section expounding the command not to steal. The penalty for doing so was death and the divine evaluation of the deed is “evil.” 

Taking chances (8-9). One would be stealing the health of others who was reckless and careless regarding leprosy. The laws of prevention and isolation were to be scrupulously followed (8). As an added warning here, Moses reminds Israel of Miriam. Not only was she forced into quarantine with her case of leprosy, but there is a tacit reminder of why she contracted leprosy. She was insubordinate. Israel should remember Miriam as a deterrent against flouting God’s appointed leaders (Num. 12:1-15; cf. Heb. 13:7,17). 

Taking from the poor (19-22). Frugality can be a virtue, but it can also be a vice. There is no qualifier concerning why the alien, widow, or orphan is destitute (i.e., did they somehow bring it on themselves?). The focus is on those who “have” and how they are to provide for those who “have not.” Leave any sheaves that fall in gleaning for the poor. Leave any olives on the bough that did not fall in beating the tree for the poor. Leave any grapes that were missed in the initial gathering for the poor. The motivation for obeying this command is one frequently stated by God throughout these instructions: “You shall remember that you were a slave in the land of Egypt; therefore I am commanding you to do this thing” (22). Leviticus 19:10 and 23:22 gives an additional incentive from God: “I am the Lord.” 

Exclusions Of Several Types (23:1-25)

Neal Pollard

This chapter deals with those who could not enter the assembly (1-8) and the camp (9-14). Then, there are sundry laws (15-18), followed by instructions for interpersonal ethics (19-25). Depending on how you look at this material, the first half of the chapter would address matters under the seventh commandment (“thou shalt not steal”) and starting with verse 19 would address matters related to the eighth commandment (“thou shalt not bear false witness”). But, as you look closely at the content, you will see that this is a general rule that has exceptions. Let us notice the four sections making up Deuteronomy 23. 

Admission Into The Assembly Of The Lord (1-8). David asks, “O Lord, who may abide in Your tent? Who may dwell on Your holy hill?” (Psa. 15:1). The inspired Moses had already given some answers to this. But, Moses focuses more on ritual or physical issues than spiritual ones like David does (read the short psalm referenced). On the exclusion list here are men who have mutilated genitals (1), those of illegitimate birth (2), and Ammonites and Moabites (3-6).  While first and second generations of Egyptians and Edomites were excluded, the third generation of such were admitted (7-8). Why? The Edomites are their “brother” (see Jacob and Esau) and the Egyptians were their hosts for over 400 years. You may remember that Ammon and Moab were the illegitimate offspring of Lot, but their history began and had transpired differently than that of these other two nations. Both Egypt and Edom would face future judgment, but that would be because of their freewill in time to come (Isaiah 20; Ezekiel 29; Obadiah; Joel 3:19; Amos 1:11ff). 

Admission Into The Camp Of The People (9-14). This passage deals with ritual purity. First, soldiers were required to be “clean” when going out to war (9). Second, there is an intimate issue that is accidental yet still required ritual cleansing to rectify (10; Lev. 15:16-18; Lev. 22:4). Third, using the restroom not only required going outside the camp, but instructions were given for burying the excrement there (12-13). A final summarizing statement sums up: “Since the Lord your God walks in the midst of your camp to deliver you and to defeat your enemies before you, therefore your camp must be holy; and He must not see anything indecent among you or He will turn away from you” (14). An awareness of heavenly nearness was to guide the people’s conduct within the camp. 

Guidelines For Runaway Slaves And Cult Prostitutes (15-18). This deals with the ethical standards to be followed by Israel in a world that gave no thought to them. Slaves who escape are not to be returned to their masters (15-16). Neither is he to be pushed around or mistreated. Israelite men and women were never to serve as cult prostitutes (17). Bratcher and Hatton explain, “Some Canaanites worshiped by going to their temples and having sex with prostitutes that represented their gods” (UBS Handbook, 388). Additionally, money earned from such acts were not to be given as an offering to God–who finds both actions (the practice and the payment) disgusting (18). 

Guidelines For The Ethical Use Of Money (19-25). First, do not charge your spiritual brothers interest on loans made to them (19-20). Second, do not fail to pay what you vow to God (21-23). Third, do not steal grapes or grain from your neighbor’s vineyard and field (24-25). All of these in some way directly correspond to the eighth commandment. It is tempting to have an unhealthy relationship with money and easy to give in to such temptations. But God’s people are to have higher, better ethics.

Whether it is daily living or days of worship, God’s people are to give thought to His ever-presence and nearness. This will lead them to treat Him and them as they should. The inhabitants of Canaan held to no such ethics, but Israel was to be different. As we live in a world pursuing a much baser ethic, we must live higher and better than that as led by God (Col. 3:1-2). 

The Ethics Of A Chosen People (21:1-30)

Neal Pollard

Training people to swim against the tide of their surrounding culture is not easy, nor is it natural to teach people to resist their fleshly impulses. The guidelines here continue, if we accept James Smith’s interpretation, with matters related to the sixth commandment (1-8) then move on to matters related to the seventh (9-23:18). The thread between them all is an unselfish regard for the rights and well-being of others, even the animal world (6-7). Smith’s paralleling of instruction here in Deuteronomy with the ten commandments is not a perfect fit (how does verse 5 fit with the sixth commandment?!), but there is credence in his approach of showing the “inner logic” of God’s law. 

Look out for your neighbor’s livestock (1-4). To be the right kind of neighbor to one another, the Israelite was not to ignore a straying or lost ox, sheep, donkey, garment, or anything else (1,3). The animal was to be held at home if the owner is not known or near (2). One was also to help his neighbor with a fallen animal (4). The Golden Rule was no doubt an underlying principle, though it would not be expressed until Jesus teaches about it (Mat. 7:12). 

Look out for nature (5-11). To reconcile this verse being sandwiched between fallen donkeys and bird’s nests, one must seek common denominators. Lange and Schröeder say, “The distinction between the sexes is natural and established by God in their creation, and any neglect or violation of that distinction, even in externals, not only leads to impurity, but involves the infraction of the laws of God” (164). Respecting nature is imperative, whether it is the ethical treatment of animals or the dressing of oneself. While the fashion of the late Bronze Age differs radically from 21st Century western culture, the distinction is at least discernible to some degree. This command is more about intent and motivation and not merely about pants and dresses (which would have been foreign to these Israelites anyway).

It was likewise unnatural to plant two types of seed together in a vineyard (9), to plow with an ox and donkey together (10), and to blend materials in clothing (11)(cf. Lev. 19:19). Smith notes, “The purpose may have been to maintain distinctions within the created order. Some think these mixings grew out of some magical background and hence are here forbidden” (Pentateuch, p. 519). Whether or not the Canaanite culture had mystical purposes behind these practices, Israel was to avoid it. 

Look out for God’s law (12). The tassel command fits nicely here or anywhere. Remember, these tassels were to remind Israel of God’s commands (Num. 15:37-41). Whenever they looked at the fringe of their garments and saw these tassels, they should be reminded of the Law! 

Look out for sexual purity (13-30). Four sexual deviations are dealt with forthrightly in the bulk of the chapter. In summary, they are premarital sex (13-21), adultery (22-24), rape (25-29), and incest (30). The law clearly sets forth how to determine guilt and innocence for both the man and the woman in these instances. If the woman is engaged or married in any of these incidences, then the death penalty was in force. In the case of rape of a virgin, modern sensitivities might react against the apparently light penalty placed on the man. Yet, the law exacts a financial and social penalty on him that would deter such violations (29). God urges sexual purity of this nation and outlines stiff penalties for those who violate His will on the matter. Sexuality is a God-given gift, but it is to be exercised according to His perfect guidance. Deviation meant corruption and societal breakdown. Every society that has ignored His blueprint has tasted such destructive fruit! 

A Relationship Guide (21:1-23)

Neal Pollard

There are two distinct subjects considered in this chapter. The first has to do with unsolved murders near an Israelite city (1-9). The second has to do with domestic issues, especially as it regards marriage and childrearing (10-23). We cannot forget that the Old Law served as both religious and national (political) guide. It was a God-centered law meant to lead them in every aspect of life. While we are dual citizens today, of our nation and of a spiritual institution, by following Christ’s law (Gal. 6:2) we make better citizens, neighbors, spouses, parents, children, etc.

What to do with a murder mystery (1-9). Moses covers a practical matter, that of a dead body found in open country the circumstances surrounding which are unknown (1). First, a determination is to be made concerning which city it is closest to (2). Second, the elders in the closest city are to perform a ritual to shield it from bloodguiltiness (3-9). This consists of slaughtering an unbroken heifer which the priests offer as atonement to make the people of that city innocent of the deceased’s blood. 

What to do with a captive bride (10-14). As they prepare to conquer, God anticipates a scenario which would no doubt repeatedly play out. A man finds a woman among their enemies he finds beautiful and he takes captive (10-11). Her head is to be shaved, her nails trimmed, her wardrobe made to conform with that of the Israelites, and she is to be given a month to mourn her parents (12-13). If after that the man is not pleased with her, she must be set free with no strings attached. She cannot be sold or mistreated because she has been humiliated (14). Note the mechanisms of deterrence which no doubt discouraged the wanton practice of this sort.

What to do with an unloved wife (15-17). This is in a case like Jacob’s, in his obvious preference for Rachel over Leah. If a man has two wives, one loved and one “unloved,” the right of the firstborn must be honored. There was no way for him to circumvent the chronological order of the birth of his sons. If the unloved wife bore him the first son, that son must be honored with the rights of the firstborn (reviewed in verse 17). 

What to do with a rebellious son (18-21). If parents have a stubborn and rebellious son, so incorrigible that he will not profit from even discipline and punishment, they have the mandate to bring him out to the elders of the city to be judged (19). The parents, testifying to his sin (20), would trigger the citywide stoning of this son (21). What a sobering deterrent this would be! 

What to do with a capital criminal (22-23). Moses omits the adjudicating process in the case of one who does something worthy of death (see such passages as 27:15-26 or Leviticus 19-21). Here, he simply deals with the sentencing. That person is to be hanged, then buried the same day in order to avoid defiling the land they will have inherited (23). Here, Moses says in parenthetical observation, “for he who is hanged is accursed of God.” Paul quotes this and applies it to Christ in Galatians 3, saying, “Christ 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’” (13). We have subtle reminders in this chapter of the difficulty of keeping the Old Law. What we could not do, Jesus did by becoming sin for us though He did no sin (2 Cor. 5:21). Unlike this condemned soul in Deuteronomy 21, Jesus was innocent and instead took on the guilt of our sins by “hanging on a tree.” 

Rules Of Engagement (20:1-20)

Neal Pollard

As stated earlier, the material in these chapters correspond to the decalogue of Moses. I appreciate the statement made by Eugene Merrill: “Obviously relevant to the subject of death and thus to the sixth commandment is the matter of warfare and its prosecution. War in the Old Testament was always viewed as a necessary evil in the defense of God’s people from those who would seek their harm but also as an offensive measure in advancing their territorial interests” (NAC, Vol. 4, 282). Notice the “war” language permeating the chapter–“battle,” “armies,” “officers,” “fight,” and “enemies.” 

Scripture draws the distinction between murder and killing done in battle. The latter was done by divine direction for spiritual reasons, “so that they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the Lord your God” (18). As such, Moses shares heaven’s rules of engagement for the conquest that was coming soon.

ENCOURAGEMENT (1-4). Isn’t it interesting that the instructions begin with a pep talk, calling for soldiers to put their trust in the God who will not fail them. They are not to let the enemy’s weaponry and troops intimidate them (1). They are to follow their spiritual leaders (2), listening to their counsel to trust and follow the God who will fight for them and save them (3-4). 

EXCEPTIONS (5-8). Remarkably, there are exemptions handed out to men in multiple circumstances: 1) Those who have built a new house (5), 2) Those who have planted a vineyard and have not harvested (6), 3) Those engaged to be married (7), and 4) Those who are afraid and fainthearted (8). In the first three cases, these men have the right to see through these endeavors they have started and not lose out on them by dying and having another man benefit. In the final case, these men are not to be destructive leaven by negatively influencing the hearts of other soldiers through their fearfulness. 

ENGAGEMENT (9-15). After appointing military commanders (9), they were to enter the fray. Coming to cities outside the boundary of their promised land, they were to first offer terms of peace that meant submitting to forced labor (10-12a). If these cities rejected these terms, Israel was to wage war against them and kill the men (12-13). They were to spare the wives and children, taking their spoil as booty (14). 

EXTERMINATION (16-20). For those within the boundaries of the promised land, there was a more grim fate. They were to be utterly destroyed because of the aforementioned negative spiritual influence they would inevitably wield if left alive among them. As part of that besieging and exterminating, they were to use prudence. Siegeworks would be constructed with trees, but God urges their foresight in using only non-fruit-bearing trees to do so. Otherwise, they would be spiting themselves for their future in eliminating a key food source. 

The rules of engagement are radically different under Christ. We destroy unrighteous philosophies by exalting the gospel of Christ (2 Cor. 10:3-5). We are good soldiers of Jesus Christ (2 Tim. 2:3-4), but the emphasis is on suffering and focus. Yet, we are encouraged as Moses encouraged Israel to “be strong in the Lord and the strength of His might” (Eph. 6:10). We are to suit up and stand firm against our spiritual enemy, Satan, confident that God has sufficiently outfitted us to win (Eph. 6:11-18). But, we fight spiritual forces rather than flesh and blood (Eph. 6:12). There are no exemptions given to excuse us from our battle, though. We are to engage, but not exterminate. Our goal is to rescue and revive. Our promised land is not located on the present heavens and earth (cf. 2 Pet. 3:7). In our fight, we are trying to turn those fighting for the enemy to the winning side (the Lord’s side)! 

Taking A Life (19:1-21)

Neal Pollard

Moses deals with the “manslayer” in this chapter (3,4,6) and the need for Israel to avoid “bloodguiltiness” (10). To preserve this, there must be a way to determine if one is guilty of murder or killing one accidentally. This, he covers in the first 13 verses. After an intervening verse about respecting property rights (14), Moses then deals with the importance of witnesses being truthful and the punishment of false witnesses. There would be circumstances where one’s integrity and even their very life being at stake, and any witness called to testify concerning an alleged wrongdoing.

Cities Of Refuge (1-13). God outlines a plan for Israel to build three cities on either side of the Jordan River designated as cities where manslayers could go to profess their innocence from the charge of premeditated murder (2,7,9). The manslayer would flee to there and not be unjustly killed by the deceased’s relative seeking vengeance. Yet, there is no sanctuary for the one who committed premeditated murder with malice and forethought (11-13). The elders of the city would play a key role in adjudicating guilt and innocence (12).  

Boundary Marks (14). This still concerns dealing with one’s neighbor with integrity. Inheritance would be a fixed matter and boundaries must be respected. The Lord would be directly involved in allotting territory, and it would be the height of dishonesty and treachery to alter His arrangement. 

Standing Before The Lord (15-21). No matter what the legal matter would be, it could not be resolved without witnesses. It could not be “he said, he said.” Thus, the command is “on the evidence of two or three witnesses a matter shall be confirmed” (15). Concerning a “malicious witness,” one who alleges wrongdoing against another, priests and judges would serve as God’s arbitrators in such a case (17). Upon their investigation, they would determine the truth or falseness of the malicious witness’s testimony. If he is a false witness, then whatever was meant for the victim of his lie will be done to him. To what extent? “life for life, eye for eye, tooth for tooth, hand for hand, foot for foot” (21). This was to serve as a deterrent against injustice (19-20). 

The Law of Moses was more than a religious law. It was a civil and political law, too. It was God’s means of maintaining law and order among His chosen people in the land He was giving them. It granted important protections, against unintentional manslaughter, against greedy or dishonest property disputes, and against false witnessing. Preserving a spirit of brotherhood was crucial to the longterm success of God’s people. Later, in spiritually low points, there would be abuses in these very areas (Hos. 5:10; 1 Ki. 21:13; etc.). Not surprisingly, those abuses presaged the downfall of the people! God wants His people to go the extra mile in having and demonstrating integrity, honesty, and brotherly love. It is the roadmap to peace and spiritual prosperity (Mat. 7:12)! 

Priests And Prophets (18:1-22)

Neal Pollard

It will help us if we remember that all priests were Levites, but not all Levites were priests (1). The Levites, as a tribe, would not have a land allotment (2), and their financial support would come from the other tribes (3). Chapter 18 is outlining the means by which the Levites would be paid for their service to God on their brethren’s behalf (4ff). Israel’s contributions would support their brethren to work full-time for the Lord and on their behalf, and Moses outlines the specifics of this (4-7; Num. 18:20-28). There were several other functions apart from offering animal sacrifices included in their duties. 

The Levites’ support would be prorated based on any proceeds they got from the sell of family property (8). Some argue that the Levites could not own houses and land within the tribal territory of their brethren. Some see in these regulations that they could, though they could not as a tribe have territory in their name. These rules regard those who voluntarily served in the sanctuary and thus were in need of financial support. 

Between these reiterations about the Levites and the prophets, Moses pauses to warn Israel once again not to imitate the idolatry of the natives of Canaan. Those inhabitants did “detestable” things (9, twice in 12), notably child sacrifice (10) and a variety of occult practices (10-11). These very practices are at the heart of why God is driving them out and destroying them (12-14), an object lesson that was all too often lost on Israel during their history in the land. God wants His people to be blameless before Him (13). 

God turns His attention to the office of prophet (15-22). This is a Messianic prophecy, quoted by Peter in Acts 3:22 and by Stephen in Acts 7:37 and applied to Jesus. Add to this the repeated reference to Jesus as “the prophet” in the gospels (Mat. 21:11; Luke 24:19; John 1:21-25). This true prophet in verses 15-19, of which Jesus is archetypal and the antitype, was to be respected and heeded. Contrasted with the true prophet, however, was the presumptuous, false prophet (20-22). The lying prophet, whose predictions did not come to pass, was to be put to death. While a professed prophet could be intimidating, he was not to be feared. Instead, he was to evaluated.

This chapter highlights the responsibility to provide for those who gave their lives to serving God and His people, to live lives of faithfulness and spiritual purity, to anticipate the coming Prophet and to listen to all true prophets, and to reject those who professed to speak for God but who did not. Throughout the chapter, there is a call for individual and community accountability, being knowledgeable of God’s Word, and following it carefully. While the covenant has changed, those responsibilities remain! 

“Justice, And Only Justice, Shall You Pursue” (16:18-17:20)

Neal Pollard

We have a bad chapter break in chapter 16, as verse 18 begins a discourse by Moses on the matter of authority that will extend to the end of chapter 18–the authority of the judge (16:18-17:13), the king (17:14-20), the priest (18:1-8), and the prophet (18:9-22)(cf. Smith, 510-511). Justice was at the heart of the judge’s work and righteous character was a must. Righteousness lay at the heart of the king’s reign.

The Just Judge (16:18-17:13). “Just” is defined in 16:18-20 as impartial (19), pure (19), not perverse (19), focused (20), and properly motivated (20). He also was to be faithful to God, not tainted by idolatry (16:21-22) as he was to impartially oversee circumstances in which idolatry occurred. In fact, upon inquiry, he was faced with the potential execution of the guilty. His character must be unassailable and his leadership sure. When the offense rose to a capital level, the case would go before the Levitical priest or judge in office to seek their counsel and decision (17:8-13). Their word was final and binding (17:11). Law and order, as well as spiritual innocence, rode on this system remaining intact (17:12-13).

The Righteous King (17:14-20). God foresaw the day when an earthly king would be installed in Israel, which is obvious from these commands. While Samuel would seem caught off guard by the nation’s desire during the period of the judges (1 Sam. 8:5), God was not. The qualifications for the kind of king God would approve are (1) he would be of God’s choosing (15), (2) an Israelite (15), (3) not trusting in horses (16), (4) not multiplying wives to himself (17), (5) not materialistic (17), (6) scrupulous to write and read the words of the law during his reign (18-19), and (7) humble. No wonder Israel would divide and both resulting kingdoms, Israel and Judah, would suffer captivity and punishment. Systematically, one by one, to varying degrees, the kings who sat on the throne of the northern and southern kingdom lost sight of these divine demands. 

Only David would have the heart and character to warrant an enduring dynasty. On the whole, these kings did not live up to the expectations God gives through Moses here. Never miss that the drive behind the directions was the good of those to whom they were given (20). God wants His people to thrive and survive in their new home, and He knew that righteous men in authority was key to this (see Psalm 33, 72, etc.).

Observing The Feast Days (16:1-17)

Neal Pollard

God was concerned with His people not forgetting Him. He knew that they needed to stay tethered to worship and sacrifice in order to maintain the relationship He wanted with them. One who had given them so much and continued to provide for them was One who deserved their offerings and praise.  This chapter provides the high points of the three annual feast days–the Passover (1-8), the Feast of Weeks (9-12), and the Feast of Tabernacles (13-17). Moses gives the date, the time involved, and the specific requirements and activities of each festival. 

Passover (1-8). Of course, this commemorated their freedom from slavery in Egypt (1). It would occur in the month Abib (March/April) and no one was exempt from observing it or from traveling to God’s dwelling place (first, Shiloh, and ultimately Jerusalem) to sacrifice it (5-6). The seven days of unleavened bread was to be observed throughout the entire land to reflect their hasty departure from Egypt (3-4). The last day of the festival, with the solemn gathering and no work, would fall on the Sabbath (8). This was a memorial feast, the foundation upon which the Lord’s Supper would be built (Mat. 20:20-29). 

Pentecost (9-12). “Pentecost” is a transliterated Greek word, literally meaning 50 days (Lev. 23:15-16). Again, there is a tie to Egypt (12)–this feast called for showing gratitude for freedom granted by God. They observed this feast by making a freewill offering to show thanks and by celebrating (10-11). As solemn as the Passover was, Pentecost was to be that exuberant! Think about God’s purpose and providence through Christ, how solemn the Passover was when Jesus, the Passover Lamb, was slain (1 Cor. 5:7). Then, how jubilant the following Pentecost was when the plan of salvation was shared and 3,000 gladly received the word (Acts 2:41). 

Sukkot (13-15). Also known as the Feast of Tabernacles or Feast of Booths, this celebratory feast is described in detail in Leviticus 23:34-44. On the 15th day of the seventh month, they were to do no work. This was the first day of the feast and was followed by seven days of sacrifice at the end of which was a special day of offering and another sabbath. This was a day of celebrating harvest, but was also in commemoration of their camping in tents or booths as they fled from Egypt. It also was a remembrance of the successful accomplishment of their work (15). 

Isn’t it remarkable that God, knowing the human spirit, would construct these days in such a way that there was remembrance but even more celebration and thanksgiving? This is a stark reminder that while life has its share of sorrow (Job 14:1), so much of life is lived in the sunshine of God’s good things (Js. 1:17). God provided Israel with collective opportunities to acknowledge the source of their blessings and to reciprocate through worship and freewill offerings (17). He provides the same opportunity for Christians under our better covenant. Every Sunday, we acknowledge the fount of every blessing in worship a part of which is our giving. God wants us to freely and cheerfully give back to the One who gave His very best to provide our escape from spiritual bondage! 

Debts, Slaves, And Livestock (15:1-23)

Neal Pollard

God knew that there would be circumstances to arise, both unforeseen and self-inflicted, which caused one Israelite to become indebted to another. This is assumed in the instructions which begin the fifteenth chapter. However they were accrued, the law provided a remission of that debt in the seventh year. These regulations connect back to the tithe for the poor at the end of chapter fourteen. Those more likely to incur debts or sell themselves might be Levites, strangers, widows, and orphans (Keil & Delitzsch, Vol. 1, 918). Israel was to behave compassionately so that the Lord would bless them (4,6,10,18). 

Dismissing Debts (1-11). It must have been that terms and amounts of loans were manageable enough to be repaid in no more than six years. If there was still residual debt by year seven, the Sabbatical year, it was to be remitted. These instructions come closest to paralleling Leviticus 25:8-38, the year of Jubilee instructions. Some of the loan guidelines, such as not charging interest, are found there. James Smith explains, “Debts of Israelite brothers were to be canceled at the end of the sabbatical cycle. Some scholars think this means totally canceled; others think that a one year reprieve was granted. Ideally, faithfulness to the Law would bring such a blessing that borrowing among brothers would be unnecessary” (Pentateuch, 509). These rules applied between Israelite creditors and debtors and did not apply to foreigners in their midst. The overriding principle in this section was compassion and generosity toward the poor, “For the poor will never cease to be in the land; therefore I command you, saying, ‘You shall freely open your hand to your brother, to your needy and poor in your land” (11). Jesus would allude to this passage near the time of His crucifixion (Mat. 26:11; Mark 14:7; John 12:8). 

Freeing Slaves (12-18). This instruction parallels Exodus 21:2-6. If a Hebrew sold himself to his fellow countryman, the owner was to emancipate the slave in the seventh year. He was to send the former slave away with goods enough for the newly freed one to get by and start afresh (14). There was a provision for the slave to freely choose to remain with his owner, signified with the piercing of the ear showing to whom the slave owned. Under Christ, we choose who our owner will be. But, all of us will be enslaved either to sin or righteousness (Rom. 6:15-18). 

Consecrating Firstborn Livestock (19-23). These five verses are condensed from instruction in multiple places in the Pentateuch (Exo. 13:2,12; Lev. 7:15-18; 17:10; 22:19-25). Why place these instructions here, where it does not seem to obviously fit with the previous two items? “The reason for addressing the matter here may be its association with the exodus event in which the firstborn of Israel were miraculously preserved while those of Egypt were slain, an event to which reference has already been made in the immediate context (cf. 15:12–15). The passage also provides a suitable conclusion to the section on tribute that began with instruction concerning the firstfruits of produce and firstborn of the flocks and herds (14:22–23)” (Merrill, NAC, 249). 

This brief chapter seems focused on conscientious concern for both God and fellowman. The spectrum is broad, from the all-powerful source of all blessings to the most indigent and needy among them. The Israelite was to reflect the blessings and generosity of God to those who needed to see God’s character and nature at work though them! They were a people who were to be holy as God was holy (Lev. 11:44-45).