Category: Deuteronomy

Deuteronomy: The Second Giving Of The Law (XV)

Mourning, Mealtime, And Money (14:1-29)

Neal Pollard

The instructions in chapter 14 are necessary to keep Israel distinct from the influences of the Canaanites or any other non-covenantal people whom they might encounter. They would witness customs and see foods they might want to incorporate which were unrighteous, unhealthy, or otherwise unacceptable to God. So, Moses prefacing his words by reminding them they are sons of God (1), holy (2), and chosen (2). Though prohibitions like those in this chapter are removed in Christ (Mark 7:19; Acts 10:15; 1 Tim. 4:4-5), this principle abides: “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Pet. 2:9). 

They were to be different in their reaction to death (1-2). We’re not told what was abominable about cutting themselves or shaving their heads (1), but “the external appearance of the people should reflect their internal status as the chosen and holy people of God” (Wenham, NICOT, 272). Moses had issued these warnings in his inspired writing in the book of Leviticus (19:27-28; 21:5-6). Merrill points to a later example that shows the pagan superstition of the prophets of Baal in cutting themselves to try and rouse their god (1 Ki. 18:28)(236). 

They were to be different in their dietary consumption (3-21). Moses introduces two categories of animals, divided into “clean” (11,20) and “unclean” (7,8,10,19). He uses synonymous ways to speak of these categories. The unclean are also called “detestable” (3) or he simply gives the various reasons why they are forbidden, like those who have certain anatomical features or eating habits as well as situations like dying of itself (21). With this, he gives a list of animals who can be eaten.

They were to be different in their relationship to material things (22-27). Throughout the Old Testament, we see sacrifices offered to false gods. This is the more thoughtful, proactive practice of giving a tenth of one’s produce or its monetary equivalent (25). In part, this contribution took care of the Levite who would have no territorial inheritance (27-29). As God gave them the ability to labor and blessed the fruit of their labor, they were to show their gratitude by sacrificing of their yield. 

The ways that we are different from the world today, as Christians, mirrors Israel in some ways and in some ways. We are to give back from our prosperity, though how much is not stipulated. Instead, our attitude of gratitude should show cheerfulness and eagerness (2 Cor. 8-9). Yet, being under a better covenant with better promises (Heb. 8:5-6), surely we will not be looking to give God scraps, leftovers, and crumbs (see Mal. 1:8; 3:8-10). We are to be good stewards of our bodies, but our food is not regulated in the way it was under Moses (see first paragraph). We sorrow over loved ones who die, but it can and should be different if we mourn Christian loved ones (1 Thess. 4:13). 

The idea of being distinct is woven into both Testaments. We saw that in our remarks about chapter 13, that God wants His people set apart and holy to Him (cf. Lev. 11:44-45; 1 Pet. 1:15-16). That is best demonstrated by the inner person (Rom. 7:22; 2 Cor. 4:16), but will be obvious through our obedient, God-glorifying deeds (Mat. 5:13-16). 

Deuteronomy: The Second Giving Of The Law (XIII)

Of Prophets And Gods (13:1-18)

Neal Pollard

We are surrounded by a world whose view of the world is decidedly different than what the Bible teaches. We know that well, but still find ourselves swayed and influenced by their thinking. Whether it is because we want to fit in or because it seems to be “working” for them or maybe because it appeals to us to some degree, we can become susceptible to their habits, customs, beliefs, and views. 

God knows human nature and has seen it play out since the Garden of Eden. As Israel gears up for the conquest of Canaan, God wants them forewarned about this timeless trouble. So, Moses explains it in terms of the familiar and divinely-ordained (“a prophet or dreamer of dreams,” 1) and the mysterious and divinely-condemned (“other gods,” 2). He presents a few scenarios that his brethren needed to seriously take to heart.

First, scenarios where a false prophet correctly foretold events, then urged idolatry (1-5). This was uniquely challenging. Israel might be persuaded to follow a false prophet whom God allows to accurately predict some future event (1-2). God said He would allow this because “the Lord your God is testing you to find out if you love the Lord your God with all your heart and with all your soul” (3). God’s will had already been revealed and they knew the truth (4). They were not to be susceptible to contrary messages, to violate the first two commandments. Instead, they were to see this as seduction and evil (5). The false prophet was to be put to death, to eliminate his sinful influence (5). In rejecting the false prophet, they would be following, fearing, obeying, listening to, serving and clinging to the Lord their God (4). False faiths could not trump the will of God. 

Second, scenarios where an idolater was a family member (6-11). This would be challenging for a different reason, not because they correctly foretold the future but because they were close relatives. Moses is unambiguous; we’re talking “your brother, your mother’s son, or your son or daughter, or the wife you cherish, or your friend who is as your own soul” (6). It just doesn’t get more intimate than that, whichever of the scenarios played out. These with whom they shared such a bond might “secretly entice” them to abandon God for a false god (6-7). How should they respond? Not only were they not to yield to them or listen to them, they were not to pity or spare or conceal them (8). More than that, they were to kill them (9)! Not just kill them, but be the first to cast a stone at them (10). In so doing, it would deter the nation from being seduced by gods, of seducing their family, or allowing a loved one to seduce them into idolatry (11). In Jesus’ earthly ministry, Israel should not have been surprised by a statement like this: “He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me” (Mat. 10:37). Or, as Luke records it, “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple” (14:26). Moses will commend the Levites for observing this principle, allowing them to be priests of God (Deut. 33:8-9; Ex. 32:27-29). It is what it takes for us to be His priests today. 

Third, scenarios where an idolater was a neighbor (12-18). The last scenario would not pull on their heartstrings as much as it would be social pressure, dealing with a fellow Israelite who was stirring up desires to serve other gods. God’s response to that, in preserving the spiritual purity of Israel, is radical! If after investigation a city is found to have apostatized, they were to destroy it and its livestock (15). Additionally, this would not net the punishers in any financial way. All “booty” was to be burned. God says, “Nothing from that which is put under the ban shall cling to your hand…” (17a). This was a gracious, merciful gesture on God’s part. He was acting in order to bless them and guide them in doing what was right (17-18).

Three areas where we are tempted to ignore God or replace Him as authority are religious influences, family influences, and community influences. That is not new to our day; it has long been that way. While our response is not to be physical or military, we still must act when these influences attempt to pull us away from God. Paul reflects back on this general time period, even quoting Exodus 25, when he writes, “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, ‘I will dwell in them and walk among them; 

And I will be their God, and they shall be My people.  Therefore, come out from their midst and be separate,’ says the Lord. ‘And do not touch what is unclean; And I will welcome you. And I will be a father to you, And you shall be sons and daughters to Me, Says the Lord Almighty” (2 Cor. 6:14-18). This is still our responsibility! We must hear God’s voice above the din of competing messages, being faithful to Him no matter who is saying something different or how much we care about them. God’s message then and now is, “Seek first His kingdom and His righteousness” (Mat. 6:33a). 

Deuteronomy: The Second Giving Of The Law (XIII)

Neither Addition Nor Subtraction (12:1-32)

Neal Pollard

It is woven into the language of Moses’ words in this chapter. Four times, he tells Israel, “Be careful” (13, 19, 28, 32). He begins the chapter pointing out the Lord’s statutes and judgments (1), then ends the chapter with the fourth of four references regarding all that God commanded them to do (11,14,28,32). 

There are prohibitive commands in this chapter. Thus, he says “you shall not” (4,8,16,23-25,31-32), “do not” (13,19,30), and “you are not” (17,30). There are positive mandates. The word “shall” is found 31 times in these 32 verses. There were things they absolutely could not do, but also things they were absolutely expected to do. These commands were not arbitrary and capricious. They were for the good and benefit of the people. 

These commands were in response to the good God had done for them, blessing them in the past (7). These commands were to be obeyed in trust and anticipation of what God was going to do for them (8-11). They had the freedom of choice in many areas (15-22). Yet, even where God restricted and specified, He had the best interest of the people at heart. That included their yet unborn offspring who would benefit from these people’s obedience (28-31). 

God is not ambiguous here. He does not expect Israel to read His mind. Instead, He tells them what He desires from them. His concluding statement demands our attend. Regarding their response to His commands, God says, “you shall not add to nor take away from it” (32b). He knew our tendency to try and “help Him out” regarding His instructions. Sometimes, we tack on our own rules and laws and go further than He did in His commands. Perhaps we think we can improve on or prompt people’s submission by throwing up additional safeguards and conditions. This was a problem with the Pharisees (cf. Matt. 15:9; 23:16-24). We should not make obeying God harder than God does!

Sometimes, we try and nullify or lessen the commands God gives. What God has tied down, we may seek to untie and say they are unnecessary. We take the “nots” out of His “thou shalt nots.” We do not have license to permit what He prohibits (cf. Gal. 1:6-9; Rom. 6:1-2). This occurs when we let some alternative standard take the place of God’s will, whether the culture, feelings, traditions, family, or some other source be our rule in His place. Making our own laws or breaking His laws puts us in the same predicament. We are adding to or taking away from His commands. How does He feel about that? Look at the closing argument of the entire Bible. Scripture says, “I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book; and if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life and from the holy city, which are written in this book” (Rev. 22:18-19). God takes His will seriously, and He wants us to do the same! 

Deuteronomy: The Second Giving Of the Law (XII)

Gerizim And Ebal (11:1-32)

Neal Pollard

Moses addresses a principle that will be repeated throughout several literature type of Scripture, including poetry (Ps. 62:12; Prov. 24:12), Old Testament prophesy (Isa. 62:11), gospels (Matt. 16:27), epistles (Rom. 2:6; 2 Co. 5:10), and New Testament prophesy (Rev. 2:23; 22:12). In short, the principle is that God rewards man according to his work. That does not nullify the grace, patience, or goodness of God, nor does it suggest that we can ever merit either His blessings or His salvation. Yet, through Moses, God is teaching the people of the vital importance of obedience and the dire consequence of disobedience.

Bratcher and Hatton write, “Chapter 11 serves as an introduction to the long section that deals mainly with the rules and regulations the people are to obey after settling in the land of Canaan” (UBS Handbook Series, 207). Their simple outline for this chapter is the greatness of God (1-7) and the blessings of the promised land (8-32). I also like the summary of Eugene Merrill, who says: “The blessing and curse here follow in accordance to Israel’s attitude toward (1) the Lord’s dealings with his people in the past (vv. 1–7), (2) his promise to them of a good land (vv. 8–17), and (3) their adherence to and instruction of the covenant requirements to their offspring yet to come (vv. 18–25)” (The New American Commentary, 206). Here is my breakdown of this chapter which introduces the rules and regulations which follow in the next 15 chapters. 

THE FAITHFULNESS OF GOD (1-7). God’s faithfulness is seen in His character and work.  His discipline was beneficial (2). His greatness, might, and outstretched arm was obvious in His works and signs dispatching the opposition of Egypt (3-4). His provision and punishment during the wilderness wandering (5-6) is summarized with the statement, “your own eyes have seen all the great work of the Lord which He did” (7). His faithful character was incentive for them to choose wisely and follow the instructions of the Lord (1).

THE FURNISHING OF GOD (8-17). His blessings were prolonged life (9), an abundantly producing land (10-12), and sustaining and favorable weather which produce good crops and sustenance (14-15). He warns that these provisions are conditioned upon their fidelity in their relationship with Him (16-17). Otherwise, God would furnish grief and famine.

THE FUTURE OF ISRAEL (18-25). God turns His focus on their hearts and their descendants (18-19). The future of the nation depended on their being spiritually literate, knowing and practicing God’s Word. He reiterates the emphasis of the Shema (6:4-9), the need for constant review of the Law and its teaching. This knowledge, put to proper use, would lead to their victory over their enemies (22-25). Through God, they would overcome every foe!

THE FREEDOM OF CHOICE (26-32). Moses says something in verse 26 that he will repeat throughout the book, the idea of blessing and cursing (23:5; ch. 27; ch. 28; 30:1, 19; etc.). These would be symbolized by two mountains, positioned against each other–Gerizim (blessing) and Ebal (cursing). It was up to them to choose, but they would live in the wake of either choice. Obedience meant blessing and disobedience meant curse, so he summarizes, “you shall be careful to do all the statutes and the judgments which I am setting before you today” (32). 

Deuteronomy: The Second Giving Of The Law (XI)

The Rewriting Of The Tablets And The Reverence For The Lord (10:1-22)

Neal Pollard

Moses continues to review the events we first read in the book of Exodus. In chapter nine, he intercedes for the people after the incident with the golden calf. Now he reviews what happens when he reascends Sinai to receive the tablets after he had broken the first ones in his anger over the people’s sin (Ex. 32:19; 34:1). 

He also indicates that it was at this time that he made the ark of the covenant to put the tablets in (Ex. 25:1ff). Exodus 37:1-9 says that Bezalel made the ark, and it seems to be the same ark as this (8). James Smith believes Moses here is referring to a temporary ark, not the ark of the covenant (The Pentateuch, 500). Eugene Merrill argues that since both are made of acacia wood and are repositories for the tablets suggests they are the same (The New American Commentary, Vol. 4, 198). I tend to believe the latter, thinking that Moses makes this for himself by utilizing Bezalel and concluding that Exodus 32-34 are not in chronological sequence (very common in many places in the Old Testament). At any rate, Moses is reviewing the bringing of the second pair of tablets from Horeb. 

Deuteronomy 10:1-11 deals with what the Lord does. He writes the decalogue on the stones (4), gave them to Moses (4), commands Moses to store them and take them down the mountain (5), and sets aside the Levites to carry the ark with the ten commandments (8-9). The Lord listened to Moses’ intercession for 40 more days and showed His merciful forbearance with the people (10). During this time, the Lord instructs Moses to lead the people to Canaan (11). 

Deuteronomy 10:12-22 deals with how Israel was to respond to God’s guidance and grace. Moses asks, “What does the Lord your God require from you…?” (12). That question will be repeated centuries later by the prophet Micah (6:8). At that time, the answer will be, “To do justice, to love kindness, and to walk humbly with your God.” Here, Moses says, 

  • Fear the Lord your God (12)
  • To walk in all His ways (12)
  • To love Him (12)
  • To serve the Lord with all your heart and with all your soul (12)
  • To keep the Lord’s commandments and statutes (13)

Beyond the requirements and expectations, Moses gives the motivation. First, there is God’s transcendent sovereignty (14). Second, there is God’s gracious choice of them (15). Third, there is the greatness of God’s character (17-18). In light of this, they were to imitate God’s character in their dealings with the oppressed (19) and they were to faithfully serve and worship Him (20-21). God had been so good to them and had grown them into a nation (22)! 

Israel had the law and they had the incentive. They are continuing to be primed for the task of entering their promised land. They needed to see God and themselves with proper perspective. While our circumstances are so different in many respects, isn’t this bottom line the same? God had His will written down and preserved for our guidance (2 Tim. 3:16-17). We serve the same God Israel served (Mal. 3:6; Jas. 1:17). We need to see Him and ourselves from a biblical point of view. We are His chosen possession (1 Pet. 2:9a). What does that mean, in practical terms? We must “proclaim the excellencies of Him who has called you out of darkness and into His marvelous light” (1 Pet. 2:9b). 

Deuteronomy: The Second Giving Of The Law (X)

Why Israel Was Inheriting The Land (9:1-29)

Neal Pollard

The challenge was formidable! The inhabitants still included giants and their fortifications were still high and impregnable (1-2). How would they do it? More to the point, why should they anticipate that it would happen? 

The power and promise of God (3-4a,5). He builds on something he has just said,  “But you shall remember the Lord your God, for it is He who is giving you power to make wealth, that He may confirm His covenant which He swore to your fathers, as it is this day” (8:18). God would be a consuming fire destroying, subduing and driving the natives out of the land (3-4). They could believe this because God had sworn it with an oath to their forefathers, Abraham, Isaac, and Jacob (5; Gen. 12:7). The ark of the Lord would go ahead of them as they invaded Canaan (Josh. 3:11). Consider the prayer the weeping prophet would pray, thinking back to this moment in history, when his people faced a self-induced crisis (read Jeremiah 32:17-22). 

The wickedness of the Canaanites (4-5). God makes a point of it to say that the conquest was not a matter of Israel’s meritorious goodness. He warned against such self-righteousness. He corrects the mindset, stating, “It is not for your righteousness or for the uprightness of your heart that you are going to possess their land, but it is because of the wickedness of these nations that the Lord your God is driving them out before you” (5). Genesis 15:16 had predicted this day would come. Now it was time. Even today, we are saved “not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Titus 3:5). This should humble us and combat any self-righteousness on our part. 

The righteousness of God (6). This is implied by Moses’ three-fold use of “righteousness” (4,5,6), when the people are told it was not because of their righteousness. The word means “the state of doing what is required according to a standard, the state or condition of fairly deciding what is right in a legal case, without prejudice, and the state of not having any sin or its associated guilt, according to a standard” (Swanson, DBL, np). This does not describe man at his best, much less the conduct of Israel from the moment they left Egypt. Instead, God’s faithful character was bringing this conquest about. They needed to never forget that. Through Christ, we are made the righteousness of God through Him (2 Cor. 5:21). We have no basis to establish our own righteousness (Rom. 10:1ff). Isaiah would describe our righteous deeds, at best, as “filthy garments” (64:6). 

The intercession of Moses (7-29). What a powerful illustration we have in the bulk of this chapter. Moses reviews how they provoked the Lord to wrath, from Mount Sinai through these 40 years in the wilderness (7-8). They were rebellious against God (7,24). They acted corruptly and turned aside (12). They were stubborn and fit for destruction (13-14). They sinned against God (16). They were wicked (27). They needed to clearly understand this to grasp why they were alive to hear this impassioned sermon. In addition to the character of God already mentioned, there was the righteous intercession of their godly, earthly leader. Moses pleaded with God on their behalf. What did he do?

  • He fell down before the Lord (18).
  • He fasted for 40 days and nights (18).
  • He prayed for Aaron and the people (19-20,26).
  • He destroyed what offended God (21). 
  • He appealed to God’s goodness and promises (27-29).

Consider how wonderful it is to know that godly people are praying for us. Many times throughout the years, I have bowed my head in meetings with elders where they prayed earnestly on behalf of their sheep who struggled physically, financially, emotionally, and spiritually. This is in addition to their private petitions. What about the godly women, older and younger, whose ministry includes intercessory prayer? How much have we been spared and what floodgates of blessings have been opened to us because of the righteous prayers of others on our behalf (Jas. 5:16)? Thank God for godly Christians who steadfastly pray for their brethren, for you and me (1 Th. 5:17). May we be people who do that for others, too! 

Deuteronomy: The Second Giving Of The Law (IX)

Don’t Forget (8:1-20)

Neal Pollard

There are multiple memory tools–the rule of three, memory palaces, chunking, mnemonics, acronyms, and I am sure there are others I’m forgetting. How many of us have upset and disappointed others, especially loved ones, because of failing to remember something that was important to them? Three times in this chapter, Moses mentions forgetting (11,14,19). Twice, he says to remember (2,18). Yet, the whole chapter centers around the importance of remembering and the danger of forgetting. His most serious warning was that they would forget God and think they did all of it by themselves (12-13,17). Self-reliance would make them forget the One responsible for all their blessings. So Moses warns:

Don’t forget God’s past provision (1-5,14-16). He points them all the way back to Egypt and the exodus from slavery (14), but he repeatedly reminds them of how God had taken care of them in the wilderness these past forty years. There was the manna (3), the durability of their clothes and shoes (4), the protection from scorpions and serpents (15), and the provision of water (15). Without God’s provision, they would neither be free nor alive that very day! 

Don’t forget God’s precepts (6, 11). Attached to His gifts, God blesses them with perfect direction. He calls it “commandments” (6), “His ways” (6), “His commandments and His ordinances and His statutes” (11). It contained His covenant (18). Studying each of these synonyms gives aspects of God’s authority and right to govern, and each are conditions for His blessings. Moses has just restated the Ten Commandments for them. His Law was to govern them and aid them in daily life. They would forget it to their own peril! 

Don’t forget God’s promises (7-10). God is not simply being a domineering autocrat, who threw His weight around just because He could. Earthly rulers might inevitably act that way, but not the perfect God. God longed to lavish His blessings on them. He wants them to remember these promises He is making: a good land, many waters, valleys and hills, a land producing all sorts of sustaining food, and precious metals. All of it would be abundantly given! If they would remember Him and His Word, they would be blessed beyond anything any of them had experienced. 

Don’t forget God’s power (18-20). All of this was possible because of His power (18). If they forgot Him, the power He would use to overthrow their enemies in the conquest would be turned on them. He ends by saying, “Like the nations that the Lord makes to perish before you, so you shall perish; because you would not listen to the voice of the Lord your God” (20). Are you reminded of God’s impartiality? Though Israel was His special, chosen people (7:5), God is eminently fair! Thankfully, through Christ, that impartiality opens the door wide to whosoever will (Acts 10:34-35)! 

Memory is a powerful thing! Even those who suffer dementia may retain long past memories. Yet, nothing is worse than choosing to forget or allowing something else to crowd from our minds the very things that must remain firmly in place. Israel stood at the threshold of incredible hope and promise. God wants them to remember the source and respond appropriately. God wants the same of you and me today. 

Deuteronomy: The Second Giving Of The Law (VIII)

Warnings And Promises (7:1-26)

Neal Pollard

The previous chapter contains two truths expressed by Jesus when confronted by the devil–“don’t test God” (6:16; Matt. 4:7) and “worship only God” (6:13; Matt. 4:10). These are typical of the warnings and admonitions filling this fifth book of the Bible. In the 26 verses of this chapter, you encounter the phrase “you shall” sixteen (16) times! Most of these contain warnings about actions that would do them spiritual harm. You also see the word “will” used as a promise some 21 times, all but one of these stated as a hoped-for blessing God pledges to fulfill as they obey Him.

James Smith summarizes this chapter as being what Israel would need to remember in Canaan: (1) who the enemy was (1-5), (2) what her identity was (6-8), (3) who her God was (9-11), (4) what the key to blessing was (12-16), (5) the power of God (17-21), (6) what the plan of God was (22-24), and (7) what the command of God was concerning pagan images (25-26)(498). All of these forewarnings would have relevance and application during the conquest and the days that followed it.  Let us adapt his points of identification in analyzing chapter seven. 

They must destroy the indigenous inhabitants to possess the land (1-5).  It is widely thought that listing seven nations was the inspired Moses’ way of speaking of totality or completeness. We will encounter additional peoples in the book of Joshua. According to Numbers 26, Israel’s army numbered 601,730 at the end of the wandering period. Whatever the population of Canaan was, it was larger than this (1). God warns them not to try and peacefully coexist with them. As those who did not fear God, the natives would draw them away from Him and this would be their undoing! God promised to defeat these people for Israel, and God did not want them being pulled down into sin by any type of associations.

They must embrace why they were special (6-8). True, they were God’s chosen. But it was not because of anything within themselves that made them better than the Canaanites. God says that their specialness was due to God’s initiating His choice to love, deliver, and protect them because of His character and His overarching plan. They did not deserve His love or their special status. How powerfully this illustrates the truth today for Christians in the midst of this world. We are indeed special (1 Pet. 2:5,9), not because of ourselves but because of His grace. 

They must grasp the greatness of their God (9-11). Moses lists several pertinent attributes of God that would aid the Israelites in their pending battles. God is unique, faithful, trustworthy, merciful, just, and sovereign. All of this would work in their favor if they obeyed Him, as Moses is about to explain. 

They must claim the blessings and promises God would give (12-16). As they listened to, kept, and did these things He commanded that were right, they would experience the fountain of blessings from God’s hand–love, blessings, proliferation, material blessings, health, and deliverance. Though these promises would often make them arrogant, that was an unfortunate misinterpretation of God’s goodness. He blessed them so that, in gratitude, they would serve Him. God’s blessings are not meant to be merely consumed in self-service, but used in the service of God and others (see the Macedonians in 2 Cor. 8). 

They must fear God and not the world (17-21). Moses urges them not to be like their faithless parents, too fearful to conquer these enemies. They were to measure their greatness against the greatness of God. Seeing this way, they would perceive that it was no content. Only God is great and awesome (21)! 

They must trust God’s perfect plan (22-24). He had been involved in the gradual clearing of these natives, and by so doing He was preserving the land and making the inhabiting of it more favorable for Israel. Yet, He would also so thoroughly defeat them that they and all others would know that there’s no God like Jehovah! Because of Him, “no man will be able to stand before you until you have destroyed them” (24)!

They must keep themselves pure (25-26). God looks back to the original giving of the ten commandments and focuses on the danger of coveting the idols of the people. However it attracted them, they must be clearheaded about it. These things were snares and abominations to be detested and abhorred. 

At the heart of this was God’s divine directions for how to interact with the world. Jesus would transform our mission among the lost, that we conquer them with the cross and subdue them with the security of salvation. Yet, now as then, we are to be transformed and not conformed to the world (Rom. 12:1-2). We must overcome them with God’s love, not be overcome by the influence of worldliness (Js. 4:4; 1 Jn. 2:15-17). Why? Among many reasons is the greatness of God and the gift of God’s love. Nothing can compare to that. 

Deuteronomy: The Second Giving Of The Law (VII)

The Blessings Of Obedience (6:1-25)

Neal Pollard

After reviewing the ten commandments with the people, Moses proceeds to tell them why obeying them was so important to their lives and future. He does so with prepositions and conjunctions (translated eight times in the chapter as “that”). He does so with motivations for themselves and their descendants. Altogether, his words are meant to encourage the people to keep the Law for their own good and prosperity. Consider the blessings Moses attaches to obedience.

The Fear Of The Lord (1-2,12-16,24). Moses returns to this theme three times during this chapter. The fear of the Lord would spur on their obedience (2), keep Him as the sole object of their worship (12), and ensure their good and survival (24). This takes in reverence, but also an appreciation for the dread and terror that comes in failing to obey. Yet, Scripture lists so many blessings that follow the fear of the Lord–knowledge (Prov. 1:7), wisdom (Prov. 9:10), life (Prov. 10:27), strong confidence (Prov. 14:26), spiritual treasure (Isa. 33:6), spiritual growth (Acts 9:31), and persuasion (2 Cor. 5:11). 

Wellness (3). For Israel, this wellness is primarily physical. But God lavished those physical blessings on them so that they would understand their source and serve and glorify Him. Contextually, being well is equated with inhabiting the land flowing with milk and honey. Think about how under Christ, that is magnified and improved. He gives us gifts to use for His cause, promising us a dwelling place far greater (John 14:1-5; 1 Th. 4:13-18). 

An Intimate Relationship With God (4-9). On one of our trips to Israel, Kathy and I bought “Shema rings” which we wear every day. We have had a mezuzah, purchased over there, fixed to the door casing of our house, too. It also contains verses from the Shema. But more important than wearing or seeing Deuteronomy 6:4-9 is securing it in our hearts. God through Moses urges the people to wholeheartedly love Him, keep His word within them, and constantly share Him and His word with their children. By this, they would bond themselves to Him. Notice how it begins with love and the heart. When these are engaged, obedience becomes far easier. 

Unmerited Favor (10-11). Building on the last blessing, their obedience would lead them to blessings they did not earn or deserve. Moses enumerates them–land, cities, houses, contents, cisterns, vineyards, and food. While He has certainly blessed us in like manner (Acts 14:17), He has given us infinitely more through Christ. Grace, God’s unmerited favor, opens the door to all spiritual blessings (Eph. 1:1-8).

Divine Assistance (17-23). Notice that this blessing begins with phrases like “you shall” (18, 21) and “you should” (17). They had a part to play, that part being obedience. Yet, doing good and right in God’s sight (18) would lead Him to drive out their enemies and deliver them (19,22). As we trust and obey, God will help us with everything we attempt that honors Him and is in harmony with His will. 

Righteousness (25). In summation, Moses says, “It will be righteousness for us if we are careful to observe all this commandment before the Lord our God, just as He commanded us.” Harold Stigers writes, “The covenant requires obedience to God by the nation and is the way of his people (Ps 1:1–6; Deut 6:25), a way of righteousness. God is righteous, under the covenant, when he delivers his people from trouble” (TWOT, 754). God opens the way of life and preservation when we carefully observe what He commands. Jesus will echo this idea in the Sermon on the Mount as He emphasizes true righteousness (Matt. 5:20; 7:13-14). 

The covenant contained in this Law was for the good of Israel. It is summarized in the very first three verses of Psalms: ” How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers! But his delight is in the law of the Lord, And in His law he meditates day and night. He will be like a tree firmly planted by streams of water, Which yields its fruit in its season And its leaf does not wither; And in whatever he does, he prospers” (1:1-3). God blesses the obedient, then and now! 

DEUTERONOMY: THE SECOND GIVING OF THE LAW (VI)

The Ten Commandments (5:1-33)

Neal Pollard

Having reviewed the last forty years of wandering, Moses takes them back to Mt. Sinai (here, he identifies Horeb in verse 2). He is going to review the Ten Commandments and help them grasp its importance to them as they go forward. He wants them to hear, learn, and observe (1). The ears, mind, and hands all would need to be involved in receiving the law. 

The background to the giving of the law (1-5).  The focus is decidedly on “the Lord” (verses 2-4 begin by referencing Him, and He is mentioned 24 times in the chapter). He made a covenant with these people and spoke to them in dramatic fashion. They were afraid because of the divine fireworks while Moses was receiving this law up on Sinai. 

The content of the law (6-21). Moses reiterates what is first recorded in Exodus 20 and was first shared with the fallen generation, the parents of these listeners. In addition to restating the decalogue:

  • You shall have no other gods before me (7).
  • You shall not make for yourselves an idol (8-10).
  • You shall not take the name of the Lord your God in vain (11). 
  • Observe the sabbath day to keep it holy (12-15).
  • Honore your father and mother (16). 
  • You shall not murder (17).
  • You shall not commit adultery (18).
  • You shall not steal (19).
  • You shall not bear false witness against your neighbor (20).
  • You shall not covet… (21),

Moses gives reasons why. There was God’s deliverance (6). There’s God’s perfect jealousy and justice (9). There’s God’s perfect mercy (10). There’s God’s promise of punishment to the disobedient (11). There’s God’s sovereign commandments (12). There’s God’s deliverance (15). There’s God’s blessings (16). Woven into the fabric of the laws is the law-giver, just one of many examples of how God connects our relationship with Him to our relationship with His Word. In the New Testament, Jesus will continue this thought process when He says, “If you love Me, you will keep My commandments” (John 14:15).  

The response to the law (22-33). Given this connection, we are not surprised that the people are filled with awe (22-24), but even more than that dread (25). They asked Moses to intercede for them as God spoke (26-31). Yet, God wanted their unswerving loyalty and obedience to the law. He wanted them to depart neither to the left nor right (32). He wanted wholehearted obedience for their own good (33). 

God wanted them to remember where they had been, what He had communicated, and how they should react to His instructions. That is a helpful approach for us to make to Scripture today, looking back and letting it be our present and future guide. We cannot anticipate the specific challenges ahead, but we can know that wholehearted obedience will render the same result: “that you may live and that it may be well with you, and that you may prolong your days in the land which you will possess” (33). 

Deuteronomy: The Second Giving Of The Law (V)

The Power Of The Law (4:1-40)

Neal Pollard

In the New Testament, we are going to read about the superiority of the New Covenant over the Old (Heb. 8:6-10:18). But, even in touting the superiority of faith in Christ over the Law, Paul calls it holy (Rom. 7:12) and good (Rom. 7:16). It’s deficiency was in man’s shortcoming to fully keep it, not in the ordinances or statutes themselves. Yet, before Christ, they were kept in custody under the law (Gal. 3:23ff). Moses says, “listen to the statutes and the judgments which I am teaching you to perform, so that you may live and go in and take possession of the land which the Lord, the God of your fathers, is giving you” (1). 

The Law Exhorts (1-14)

He begins by stating emphatically that this Law could not be altered either by addition or subtraction (2). Its benefit was in keeping it just as God gave it. This law was to govern and guide them in the new land they were about to take possession of. When they kept it, the people would see through their obedience what a special and loved people they were in the sight of God (6-8). The Law contained reminders of where they had been and what had happened in the past, both good and bad (9-14). Life and blessing would be the consequence of this revelation. It brought honor in the eyes of men and favor in the eyes of God. 

The Law Warns (15-31)

We see the warning in words and phrases like “watch yourselves carefully” (15,23) and “beware” (19). The warning here centered especially around them turning to something in substitution for their faithfulness to God. He is speaking more thoroughly here about the second commandment which he will restate as part of the second giving of the ten commandments in the next chapter (5:8-10). 

The basis of the warning is what it would do to them–it would be corrupting (16) and the source of their swift perishing (26). The warning is also because of what it would cause them to do–be drawn away and worship and serve them (19). Further, the warning is because of what God would do to them if they gave themselves over to it–scatter them among the nations and cause their numbers to be decimated (27). Moses reminds them, “For the Lord your God is a consuming fire, a jealous God” (24) and idolatry would provoke Him to anger (25). 

God did not want the relationship to be marked by threat and punishment. These are forewarnings, for their own spiritual good. Even if they fell prey to them but genuinely, wholeheartedly repented, God would restore them (29-30). The God who warns through His Word “is a compassionate God; He will not fail you nor destroy you nor forget the covenant with your fathers which He swore to them” (31). 

The Law Gives Relationship (32-40)

Thus, with the blessings and cursing of the Law set before them in brief, God reminds them of the unprecedented relationship He had entered with them. No one had ever known a relationship with their gods, much less the God of gods, as Israel would enjoy (32-36). The foundation of this relationship was love (37). It was proven by His sovereign choice (37). Because of this relationship, God would stand at the front of their armies and fight for them (38), and He would bless their children and grandchildren with life and land (40). He wants them to take this to heart (39) so that they would play their part in this special relationship (40).

The Law of Moses was to be their national, political, and spiritual governance. It would remind them of their past, reinforce them in their present, and reassure them of their prospects. It was the mind of God revealed, the way He wanted them to go and the ways He wanted them to avoid. As their maker and redeemer, He knew what was best for them and what would hurt them. Israel needed to trust that, so Moses takes the time to lay the groundwork for the retelling of the commandments. They needed this foundation. 

Deuteronomy: The Second Giving Of The Law (IV)

“Conquering” Before The Conquest (3:1-29)

Neal Pollard

We can read ahead in the book of Joshua, appreciating that these military maneuvers were vital to building the confidence and experience of Israel in conquering their enemies and the territory belonging to them. Chapter two shows the first such battle, with the defeat of Sihon and the Amorites (2). The conquered territory was ceded to Reuben and Gad (12). Let us notice the content of this chapter briefly.

The defeat of the kingdom of Og in Bashan (1-11).  “The narrative says nothing of the route that was taken, though Numbers indicates that the point of origin was Jazer (Khirbet Jazzir) and, with Deuteronomy 3:1, agrees that its destination was Edrei (Derʿa), thirty miles southeast of the Sea of Galilee (Num 21:32–33). This would have been a fifty-mile march from the southwest to northeast through the Gilead tablelands” (Merrill, NAC, 105). Pointing to the previous battle, God reassured Israel that He would deliver Og into their hands, too (2-3). Again, they showed total obedience to God by utterly destroying everyone (3). They took 60 cities (4), “fortified with high walls, gates and bars, besides a great many unwalled towns” (5). While they destroyed men, women, and children, they took animals and spoils as booty (7). An important fact, though subtly inserted, is the impressiveness of King Og. He was the lone surviving descendant of a race of giants called the Rephaim (2:11). His enormous size is supported by his bed, confiscated by Israel. It was 13 feet long and 6 feet wide (cf. 11). 

The review of the conquered territory to this point (12-17). Moses summarizes all the land they had taken to this point in the region we call the trans-Jordan region (on the other side of the river). This will factor again in Joshua’s writings in his book that follows. Land is distributed to Reuben, Gad, and half the tribe of Manasseh here. Here, Moses gives the eastern boundary of the nation of Israel. 

Preparation for passing the baton of conquering (18-22). This is summed up in two statements: “I commanded you (valiant men; the sons of Israel)” (18) and “I commanded Joshua” (22). The soldiers from this already-conquered territory would leave their wives, children, and livestock behind, and go into battle with their brethren to conquer the rest of the territory in the allotted promised land. The soldiers are told to cross the Jordan and fight until the whole land is subdued (18-20). Joshua, the next commander-in-chief, is told to use these victories over Og and Sihon as object lessons for what was to come. He is also told not to fear, since God would be fighting for them (22). 

Moses, a man conquered by time and circumstance (23-29). Moses begged God to be able to cross over into Canaan with the people and see the land up close (23-25). This is only one of two uses of the name “Lord God” in the entire book of Deuteronomy (the other is 9:26). It means “Yahweh, the Most Powerful One.” Moses speaks optimistically, knowing what God can do (24-25). God replies emphatically, saying what He will do (26-29). He will allow Moses to see the promised land from the mountaintop view of Pisgah, but not enter. Moses once again, in verse 26, makes implicit reference to his striking the rock when asked by God to speak to it (cf. 1:37; Num. 20:12).  Instead, Moses was to focus his final energies on preparing Joshua to finish the task of conquering (28-29). 

Moses appears to allude to one other “conquering” in the last verse of the chapter. Beth-peor (29) is probably the same as Baal-peor (4:3) where Balaam’s evil influence leads to the deaths of 24,000 people who served idols and committed fornication (Num. 25:1-9; Ps. 106:28; Hos. 9:10; 2 Pet. 2:15; Jude 11; Rev. 2:14). Thankfully, not all were conquered by that temptation to sin (4:4)! 

Reading through this chapter, I am reminded of Peter’s observations about certain false teachers in his day. He writes, “For speaking out arrogant words of vanity they entice by fleshly desires, by sensuality, those who barely escape from the ones who live in error, promising them freedom while they themselves are slaves of corruption; for by what a man is overcome, by this he is enslaved” (2 Pet. 2:18-19; cf. Rom. 6:16; John 8:34). There is literal, physical conquering in this chapter (1-22) and figurative, spiritual conquering in this chapter (23-29). Deuteronomy helps us see the way to overcome, submitted fully to God’s revealed will! 

Deuteronomy: The Second Giving Of The Law (III)

On Possessing And Dispossessing (2:1-34)

Neal Pollard

After detailing the rebellion and unbelief of the nation in chapter one, Moses highlights aspects of the latter portion of their wandering in this chapter. He breezes through the first 38 years of their wandering (14), explaining that these 40 years were to purge Israel of the generation of the men of war who refused to obey God’s command under Moses to enter Canaan (16). Moses highlights how God completely took care of their needs throughout the wandering (7). But, the emphasis of this chapter seems to be multiple object lessons concerning the nations they encounter near the end of their journey, nations they have some relationship to and observations concerning God’s care for them and the opponents these nations overcame. 

First, there are the Edomites (4-8a, 12). These descendants of Esau (Israel’s brother) have a healthy fear of Israel (4), so God tells them not to provoke them, attack them, or try to take their land (5). This was Esau’s promised land (5). Instead, they were to buy food and water from Edom, trusting God to help meet their needs (6-7). Heathen inhabitants possessed the territory before Esau’s descendants drove them out (12). Moses writes, “dispossessed them and destroyed them from before them and settled in their place.” The Edomites served as a pattern and example to Israel (12).

Second, there are the Moabites (8b-11).  These are the descendants of Lot, Abraham’s nephew. The same instructions are given concerning the territory of these people. Israel is to refrain from harassing them or provoking them to war (9). This was territory promised to Moab (9). However, like the giants Israel saw in spying out their promised land, the Moabites had a people as great, numerous, and tall as the Anakim (11). The Moabites called them Emim, and they apparently displaced these fearful folks. 

Third, there are the Ammonites (19-23,37). Between his mention of Moab and Ammon, Moses reminds the people that their faithless counterparts, these people’s parents, had God against them to destroy them. He doesn’t explicitly mention why here, but we know from numerous accounts that it was their lack of faith. As the new generation heads toward Canaan, they encounter Ammon. They hear the same instructions as concerning Edom and Moab (19). Again, the Ammonites faced giants like the Anakim (Num. 13:33) who the Israelites were too fearful of.  Moses emphasizes the Ammonites courage, even doubling back to Edom to make the point with Israel that Ammon displaced the Rephaim, “A people as great, numerous, and tall as the Anakim, but the Lord destroyed them before them. And they dispossessed them and settled in their place, just as He did for the sons of Esau, who live in Seir, when He destroyed the Horites from before them; they dispossessed them and settled in their place even to this day” (21-22).  In verse 23, he seems to give another example of a people, the ancestors of the Cretans (Caphtorim), who came to the land of a people, the Avvim, and destroyed them and lived in their place. That would be Israel’s task regarding Canaan.

Fourth, there are the Amorites (24-36). This enemy forms a sort of military exercise and preparation for the conquest. First, God tells them that they would defeat and displace them (24). Israel has grown into a massive, young, and vibrant nation, and people everywhere feared them to the point of dread, trembling, and anguish (25). The king of the Amorites, Sihon, king of Heshbon, is asked to sell food and water to Israel and allow safe passage through their land as the Edomites, Moabites, and Ammonites had done (26-29). But God used this to harden his heart, that Israel might see God’s deliverance as they obeyed His command (30). In fact, God said, “See, I have begun to deliver Sihon and his land over to you…” (31). Israel fights and God delivers (32-33). Israel “utterly destroyed the men, women and children of every city. We left no survivor. We took only the animals as our booty and the spoil of the cities which we had captured” (34-35). What a transformation of attitude! They could report, “there was no city that was too high for us; the Lord our God delivered all over to us” (36)!  This land would eventually become part of the territory of Reuben and Gad (Josh. 13:15-27). 

Moses is still reviewing the events of the wandering, settling now on the more recent past. But, notice that God is using these inferior, unchosen nations–their ethnic cousins–to show them what courageous action coupled with divine favor could produce. He also clarifies that these territories were not their land of promise, but areas to pass through on the way. He gives them a taste of what the conquest would be like, enabling their victory over the Amorites.

Sometimes, we can learn from the people around us to possess the courage, conviction, and tenacity we need to have in pursuing our God-given tasks (Luke 16:8)! They should never outdo us in their pursuit of their goals and purposes. We also need to be reminded that this world is not our home; we’re just passing through (Mat. 6:19-21; 1 Jn. 2:15-17)! May we never mistake this world for the world to come. Finally, our small victories here are all part of our endeavor to gain the greatest victory there is (1 Jn. 5:4)! 

Deuteronomy: The Second Giving Of The Law (II)

Why They Wandered In The Wilderness (1:1-46)

Neal Pollard

Interestingly, Moses begins the book of Deuteronomy by giving the date, location, audience, and reason for writing. He gathered all Israel in the portion of the wilderness in the land of Moab, on the first day of the 11th month of the 40th year of their wandering. He writes that with his first address to the people he did so to “expound this law” (5). In order to give a detailed explanation of the law, he chooses to review exactly how they came to be in their current predicament. 

A Rejected Mission (6-25). Moses starts his review at Mt. Sinai, where God told them to go and take possession of Canaan (6-8). To mobilize and care for a people so numerous–at the suggestion of his father-in-law (Ex. 18)–wise and experienced men were delegated to judge any grievances and issues among the people (9-18). When they arrived at Kadesh-Barnea in the hill country of the Amorites (19-20), they glimpsed their promised land (21). Moses admonished them, “Do not fear or be dismayed” (21b). The people devised the plan of sending spies into Canaan to bring back produce and a report of what they found in the land, which Moses approved (22-25). What he did not approve was their evaluation. 

A Rebellious Men (26-33). Moses says that despite acknowledging that the land was good, they were rebellious and unwilling (26). They grumbled (27). The spies spread fear into the hearts of the people (28). They were shocked and afraid (29). They did not trust God, despite His faithful leadership and protection (30-33). An objective as ancient as Abraham, the very target they aimed at upon their exodus from Egypt, was now shunned. They let emotions overshadow their God-given purpose. For this, God calls them an “evil generation” (35). 

A Recompensing Maker (34-46). Moses tells us how God felt about their distrust and disobedience. Not only was He angry with the nation (34), He would be angry for Moses during the wandering (37; Num. 20:12; Deut. 3:26; 4:21). God took an oath against them, a sobering image to consider (34). That generation was forbidden from entering Canaan (35,40), with the exception of Caleb who “followed the Lord fully” (36) and Joshua who would succeed Moses (38). Their children, whom they used as an excuse for disobedience, would grow up and go do what they lacked the faith to accomplish (39). Hearing this, the people suddenly mustered their courage and attempted to take the land. But God had withdrawn His help, and the people were chased as if by bees and “crushed…from Seir to Hormah” (41-44). Again, they were being  rebellious and presumptuous (43). They wept to the Lord, but He would not listen to a people who had stubbornly rejected His Word (45). They were consigned to circle around Mount Seir for the duration of their wandering (2:1ff). 

This new generation needed to know exactly why there were in the wilderness. They needed to know the way to leave the wilderness and to take the promised land. They needed to be more intimately acquainted with the God who had preserved them these 40 years, to trust Him as He led them in the conquest to come. They needed to come face to face with the faults of their fathers, to avoid repeating the deadly cycle. To go forward, it is often helpful to remember the past. We do not have to be enslaved by it, but we must be educated by it. Therefore, the wilderness experience will be retold by Bible writers throughout the Old Testament and even reviewed in the various genres of New Testament literature: the gospels (John 3:14; 6:32), history (Acts 7:44), and the epistles (1 Cor. 10:5; Heb. 3:8,17). In fact, Paul said God wants us to learn from this generation how not to live (1 Cor. 10:11). Moses is trying to do that with the next generation, to get them to see where their fathers had fallen short.