Deuteronomy: the Second Giving of the Law (XXXI)

Choosing Life (30:1-20)

Neal Pollard

What better way is there to preach a climactic conclusion than to put a powerful emphasis on God? In these last 20 verses, Moses mentions “the Lord your God” a stunning 15 times (“Lord” 19 total times and “God” 17 total times). He makes a full court press for these travel-worn wanderers to be totally committed to “return” (2), “obey” (2,8,10,17,20), “love” (6,16), “observe” (8,12-14), “keep” (10,16), “turn” (10), “walk” (16), “choose” (19), and “hold fast” (20). This is the divine expectation. He punctuates it with the repeated use of the word “all”–all your heart (2), all I command (2,8), all your heart and all your soul (6,10)!

Yet, in response to their commitment, look at what God would do. He would “restore” (3), “have compassion” (3), “gather” (3,4), “bring” (4,5), “prosper” (5,9), “multiply” (6), “circumcise their hearts” (6), punish their enemies (7-8), “rejoice over you” (9), and “bless” (16). He wanted this for them and their descendants (6, 19). 

In the absence of obedience, Moses has repeatedly reminded them of how painful, counterproductive, and defeating life would be. Serving a substitute god would be unfulfilling, and its end would be divine rejection. In the humble practice of obedience, God would bless them beyond their comprehension. Through Moses, God encourages them to see this choice as one they were fully capable of making. In the heart of this chapter, Moses says these commands to obey were not out of reach or too difficult (11-13). It was near to them (14)! They could do this!

So, what’s the bottom line? Much like Joshua will do at the end of his tenure as Israel’s leader, Moses says “choose.” But understand what you are choosing between– “life and prosperity” or “death and adversity” (15), “life and death” (19), and “the blessing and the curse” (19). In case it was not abundantly clear, Moses final word is, “So choose life in order that you may live, you and your descendants, by loving the Lord your God, by obeying His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the Lord swore to your fathers, to Abraham, Isaac, and Jacob, to give them” (19b-20). The blessings of choosing God, when summed up, are life, legacy, love, length of days, and a land of promise. While the particulars have changed under Christ, it is only because they are better. They are parallel to these, only superior! We face the same contrasting choices, framed by New Testament writers as the world or the Lord (Js. 4:4; 1 Jn. 2:15-17). It’s really not much of a choice, is it? 

“Solomon Says…”

Dale Pollard

In each chapter of Ecclesiastes one can expect at least two kinds of verses. While one verse might make you wonder what Solomon is talking about at first, another will hit you in a profound way. It turns out that humans really haven’t changed that much over the years. Our current experiences and lives share many similarities— that fact is elucidated further in the Bible’s Old Testament books of wisdom. 

Here are twelve truths found in Ecclesiastes book. 

1.4-8 

Some things never change. 

2.24-25 

Pleasing God will bring you more joy than chasing the things that bring momentary pleasure. 

3.9-11 

God has given us a desire to know the future. Because of this, we understand that while we don’t know the future we’re better off serving a God who does. 

4.9-12

It’s by design that we can accomplish more with help. God can do more with us when we are team players. 

5.19-20 

There’s joy to be found in hard work and that too is by design. Satisfaction is a natural feeling produced by the work of our hands. 

6.6

If you don’t find joy in life then life will drag on and feel slower. 

7.13-15 

When life is good, enjoy it. When life is hard— remember that it’s like that for everybody. Ups and downs are part of living. 

8.16-18 

This world is not just but don’t let that fool you into thinking that God isn’t just. We can’t understand how God’s mind operates in every circumstance. 

9.11-12 

Not everything happens for a reason! God might have a hand in any event, Satan may have something to do with it— or maybe it’s all a coincidence.

10.8-15 

Every job has its dangers but wisdom can make a job run smoother just as a sharp knife can make a task easier. 

11.7-8

It’s good to be alive! It’s nice to see the light from the sun. You should enjoy the life you live with eternity on your mind. 

12.11 

You can put your trust in any wisdom and teaching that comes from God. 

Each chapter of Ecclesiastes is filled with wisdom and life changing words. What Solomon says is not only wise, but the Spirit led and guided each word. That alone is reason enough to immerse ourselves in the greatest book ever written. 

Hope To See You At EQUIPPED (4/18-4/21)

Deuteronomy: The Second Giving Of The Law (XXX)

Moses’ Last Sermon (29:1-29)

Neal Pollard

The sermon actually spans two chapters, ending at 30:20. It is delivered “in the land of Moab” (1). It bears the concluding remarks you would expect from a man who is summing up all that he’s already said. Notice the “you have” statements (2,6,17) and the “I have” statement (5) which serves to review where they have been under the steady hand of Moses’ leadership. 

They were delivered by God’s power (2-3), preserved and provided for by God’s benevolent hand (4-5), and protected by God’s wisdom (6). They were enabled to defeat their enemies by God’s help (7-8) and endowed with the privilege of entering covenant with God from their greatest to their smallest citizen (9-13). God is establishing this covenant not only with those present, but for those who would come to know of it who were not there that day (14-18). Moses warns that no one could coast on the righteousness of the nation, being stubborn in heart, without facing the wrath and judgment of a God who would not forgive such rebelliousness (19-21).

In fact, future generations were going to need to have this covenant refreshed for their understanding (22-29). If they lived in the wake of Israel’s unfaithfulness and felt the brunt of the curses outlined in Moses’ previous sermon, then this sermon would provide the answer to their questions: “Why has the Lord done thus to this land? Why this great outburst of anger?” (24). They would have to say, “Because they forsook the covenant of the Lord, the God of their fathers, which He made with them when He brought them out of the land of Egypt. They went and served other gods and worshiped them, gods whom they have not known and whom He had not allotted to them. Therefore, the anger of the Lord burned against that land, to bring upon it every curse which is written in this book; and the Lord uprooted them from their land in anger and in fury and in great wrath, and cast them into another land, as it is this day” (25-28). 

It is in this context that we read a passage often-quoted out of its context, that the secret things belong to God and the things which are revealed are to be observed and obeyed (29). Only God knows the future, but He has revealed the Law for them. Predictably, if they keep what God has revealed they would enjoy blessings unimaginable. If they rebelled against God’s written revelation, they should anticipate wrath and punishment that they could not predict or fully anticipate. It is true that we should not overly speculate about things God has chosen not to reveal to us, but Moses’ point here is that the future is foreknown only by God (Isa. 46:9-10). We have no reason to fear it because of what God has revealed. There are no surprises on the final exam! 

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Five Things Jesus Teaches Us About Temptation

Neal Pollard

Jesus knew temptation. The writer of Hebrews makes that point about Him in assuring us He, as our High Priest, knows just what we are going through in this life (2:18; 4:15). His suffering allows Him to sympathize. I am comforted to know that He understands, since He is like me (Heb. 2:17). Luke records this significant and pivotal moment in Jesus’ life before He begins His public ministry (Luke 4:1-13). It gives me necessary insight into who Jesus is, and it helps me fight the common battle against the enticements of my flesh, my eyes, and my pride.

TEMPTATION STRIKES THOSE IN A HEALTHY RELATIONSHIP WITH GOD. To be clear, temptation strikes “every man” (Heb. 4:15). But, sometimes we conclude that it’s not so bad or so frequent for the spiritually strong. Here is the perfect Son of God, described as full of the Holy Spirit and led by the Spirit (1), who encounters the tempter (2). Being spiritually strong can help make navigating temptation easier than it is for those who live according to the flesh (Rom. 8:5-14), but no one was closer to God and more spiritually healthy than Jesus as He walked the earth. How helpful to consider Paul’s warning here: “Therefore let him who thinks he stands take heed that he does not fall” (1 Cor. 10:12). 

TEMPTATION STRIKES IN PREDICTABLE AREAS. John classifies temptation into three major categories: “the lust of the flesh and the lust of the eyes and the boastful pride of life” (1 Jn.2:16). Methodical Luke lists Jesus’ temptation in that very order (cf. Mat. 4:1-11). The serpent, approaching Eve, must have appealed to these very areas at the beginning (Gen. 3:6). The devil does not have to get more complicated than that because these avenues are overwhelmingly effective for him. Though this and other passages reveals the evil one’s intentions and efforts, we are fully accountable for how we respond to temptation (Jas. 1:13-15). We must take responsibility for how we handle temptation. 

TEMPTATION STRIKES WHEN WE ARE VULNERABLE. Jesus has gone an unfathomable 40 days without food when He encounters the devil (2ff). The devil goes straight for this susceptible area. Think back to times when you haven’t gotten proper rest, you faced stress and pressure, you were sick or felt poorly, and other trying times. These can easily become doors we open to sin. All of us will experience physical and emotional weakness. We must be aware that these lead to spiritual exposure. 

TEMPTATION CAN MAKE US CALL WHAT WE KNOW INTO QUESTION. Twice, the devil uses conditional statements to try and create doubt. First, he says, “If You are the Son of God” (3). He called Jesus’ identity into question. Then, he says, “if You worship me” (7). He seeks to get Jesus to question His loyalty. It was not a matter of what Jesus intellectually knew, but Jesus dwelled in the flesh (John 1:14; Heb. 2:14). Be aware that temptation will cause us to question things we know, too. That includes our exalted identity and our true motivation.

TEMPTATION IS THWARTED BY AN OMNIPOTENT TOOL. Jesus wins His battles with the devil and temptation by leaning on truth. There are 86 quotations of Deuteronomy (the second giving of the Law of Moses) in the New Testament, and Jesus quotes this book in reference to each of the devil’s temptations (8:3; 6:13; 6:16). Proper knowledge and handling of Scripture helps even when enemies of truth, even the devil, try to misuse Scripture against us (as he does with Jesus, misapplying Psalm 91:11-12). Scripture is God’s own weapon, given to us not to cut and maim others but to fight off temptation and fend off the biggest threats to our faith and soul (Heb. 4:12; Eph. 6:17). 

It is wonderful to contemplate a day in which temptation will be permanently past-tense (cf. Rev. 21:1ff; 1 Cor. 15:55-58). Until then, we benefit so much from seeing how Jesus coped with the bane of temptation. It also helps us appreciate what He endured in order to give us salvation. 

Deuteronomy: The Second Giving Of The Law (XXIX)

The Blessings And Curses (28:1-68)

Neal Pollard

The end of the blessings and curses sermon is more brief on the former and more voluminous on the latter. This is not because serving God is more about threats and warnings than promises and enjoyment, but because in His love and foreknowledge God knew what was in man (Gen. 8:21). He has been seeing the heart of this people turn from Him during the 40 year wandering and He knew what lay ahead from the period of the judges all the way to the end of the northern kingdom and the 70 year captivity of the southern kingdom. 

But in both sections, the point is the same. Israel was to diligently obey and carefully do all that God commanded (1,15). To bring this point home, Moses specifies 14 blessings accompanying obedience (1-14) followed by 32 curses (16-48). Yet, the blessings were as powerful and the curses were dreadful. Moses describes the blessings as overwhelming (2), and “this vivid language portrays the blessings as living and active; for the second verb has ‘and take effect,’ and ‘and light on you.’ Perhaps something like ‘come and remain with you’ or ‘will always be yours'” (Bratcher and Hatton, UBS, 444). 

God wanted to bombard them with blessings that would stay and never leave. But note the conditional, “If you obey” (2). The blessings were not for Israel to selfishly consume in earthly pleasure, but to use as a tool in their keeping covenant with God. Every aspect of their individual and community life would be blessed (1-14). God establishes this with three “if, then” statements (2,9, 13-14). Moses punctuates the blessings portion with a reminder of how matchless God is compared to any rival (11-14).

But what if they breach their covenant with Jehovah? In minute detail, Moses speaks of the consequences of disobedience. With six conditional statements, noted in English with either “if” or “because” (15,20,45,47,58, and 62), God drives His point home. Contemporary documents, whether Hittite or early Assyrian treaties, follow the same formula of being heavily weighted toward the curses over the blessings. “The reason presumably (as here in Deuteuteronomy) was to underscore the seriousness of covenant violation by describing its consequences in long and graphic detail” (Merrill, NAC, 357). 

The last 20 verses serve as a warning, foreseeing a time in which Israel would indeed turn away and through disobedience place themselves under the weight of these curses (49-68). Notice that he actually precedes the prediction of captivity by writing, “Because you did not serve the Lord your God with joy and a glad heart, for the abundance of all things; therefore you shall serve your enemies whom the Lord will send against you, in hunger, in thirst, in nakedness, and in the lack of all things; and He will put an iron yoke on your neck until He has destroyed you” (47-48). He then proceeds to describe what that would look like. 

The enemy would eat their food and oil, drink their wine, besiege their cities, and cause severe famine reducing them to animalistic behavior (49-57). The Lord would cause plagues and diseases (58-62). They would be scattered among the nations, uncertain about their lives, corrupted in their worship, despairing of their living conditions, and desperate for survival (63-68). God could not have painted a grimmer picture, all in the hopes that Israel would take warning and never turn from Him. 

Deuteronomy: The Second Giving Of The Law (XXVIII)

Commandments And Curses (27:1-26)

Neal Pollard

This chapter constitutes the start of the third discourse of Moses, a short sermon covered only in chapters 27-28. Moses’ third sermon, to the delight of homiletics’ teachers, has three points: (1) Covenant Renewal (27:1-26), (2) Blessing And Curses (28:1-48), and (3) The Threat Of Captivity (28:49-68) (Smith, 526). Here, Moses tells God’s people to write the law of God on large stones and coat it with lime (plaster) (2,5). Why? “The specific instruction here was to set up a large stone monument once Canaan had been reached, a stele coated with plaster on which “all the words of this law” could be inscribed (v. 3). Such techniques are well attested in the ancient world. The monumental form and size were to provide ready public access, a rallying point around which the community could gather to more easily recall its commitment as a people” (Merrill, NAC, 342). 

Assembling At Mt. Ebal (1-13).  Merrill divides this section into three parts: (1) Instruction (1-8), (2) Exhortation (9-10), and (3) Preparation (11-13)(ibid.). The people are told to gather at Shechem to set up the stones (1-5,8) and the altar (6-7).  One would be for perpetual remembrance and recall while the other would be for perpetual reverence and rejoicing. God is setting them up for spiritual success, commanding to put in place those matters that would keep their hearts and minds bound to Him.

The exhortation, led by Moses and the priests, was to listen, understand, and obey (9-10). Knowing who they were and who God was should make this a natural consequence. He was giving them a “land flowing with milk and honey…as the Lord, the God of your fathers, promised you” (3b). 

The preparation for the ritual or ceremony on the mountains of blessing (Gerizim) and cursing (Ebal) is outlined in verses 11-13. The tribes were to be divided in half, with Simeon, Levi, Judah, Issachar, Joseph, and Benjamin on Gerizim and Reuben, Gad, Asher, Zebulun, Dan, and Naphtali on Ebal. Why divide the tribes in this way? It has been suggested that the tribes on the mount of blessing are Rachel and Leah’s natural born sons, while those on the mount of blessing are their concubines’ sons (Driver, Deuteronomy, 298). There are obvious flaws in that supposition. What makes better sense is a division based on where the territories are in the promised land. The map below shows that the southwestern tribes are those responsible for gathering on Gerizim and the northwestern and eastern tribes are those responsible for gathering on Ebal. If the map is enlarged, one can see those mountains situated in West Manasseh northwest of the Dead Sea. 

(Via LOGOS Biblical Places Map)

Twelve Curses (14-26). It is not hard to connect the number of curses with the number of tribes (15-26). It has been suggested that these curses are also tied to sins outlined in the law and already condemned (notice Spence-Jones’ analysis, The Pulpit Commentary, 421):

Ver. 15.—(Cf. Exod. 20:4; Lev. 26:1.)
Ver. 16.—(Cf. Exod. 21:17.)
Ver. 17.—(Cf. ch. 19:14.)
Ver. 18.—(Cf. Lev. 19:14.)
Ver. 19.—(Cf. ch. 24:17.)
Ver. 20.—(Cf. Lev. 18:8; ch. 22:30.)
Ver. 21.—(Cf. Lev. 18:23; 20:15.)
Vers. 22, 23.—(Cf. Lev. 18:9, 17.)
Ver. 24.—(Cf. Exod. 20:13; Numb. 35:16, etc.)
Ver. 25.—(Cf. Exod. 23:7, 8.)
Ver. 26.—(Cf. ch. 28:15; Jer. 11:3, 4.)

The last curse is a general and summary one, while the others strike at specific behaviors leveled against God and man. This ceremonial act, which we will see practiced first in Joshua 8:33-34, had to have been a sobering act of warning and reminder about the power of God and His law. They were submitting themselves to divine curse if they committed these transgressions. 

God has no such tactile or tangible ceremony to remind us of our obligations to Him and His Word today. Or maybe He does. Doesn’t worship, including the weekly memorial to Christ’s suffering, death, and resurrection, serve as an anchor point and highlighting of the blessings of obedience and the curses of apostasy? That is certainly not its sole function, but it is a part (1 Cor. 11:26-29). We are priests positioned in the assembly to stimulate one another to love and good deeds (Heb. 10:24-25). Thank God that He keeps us grounded through the assemblies as well as the other touch points we have throughout the week (Acts 2:42; 1 Pet. 4:9)! 

The Duty Of Courage And Strength

Brent Pollard

The Book of Joshua is a powerful account of the Israelites’ conquest of Canaan and subsequent settlement in the Promised Land under God’s leadership. This account is woven with a resounding call for courage and strength as God exhorts Joshua and the people five times (Joshua 1.6-7,9,18; 10.25). These admonitions emphasize the importance of these virtues in a life of faith, obedience, and service to God.

Though Christianity emphasizes the virtues of humility, gentleness, and forgiveness, it does not minimize the importance of courage and strength. On the path of faith, we must exhibit courage and strength to confront the inevitable challenges and adversities. Our responsibility is to be resilient and brave in the face of these hurdles.

Believers consider fear a greater sin than non-believers because faith provides them with greater motivation for courage (1 John 4.18). Thus, discouraging fear is a comfort and a call to action, encouraging believers to confront danger, responsibility, pain, loss, and even ridicule without succumbing to fear. Avoiding the path of risk may lead us astray from our divine calling while shying away from duties that appear daunting and fail to honor our commitments.

Therefore, strength is a desirable trait and a requirement for overcoming sin and fulfilling our mission. Believers must confront their inner sinful desires and external evils by facing and overcoming moral weakness, which often stems from spiritual deficiencies. Believers, like the Israelites in Canaan, must deal with these and life’s general uncertainties. 

Grave dangers and the completion of difficult tasks emphasize the importance of bravery and strength. To claim their spiritual inheritance, resist sin and temptation, and expand God’s Kingdom, believers must actively engage and struggle, just as the Israelites confronted their enemies.

Fortunately, Joshua’s pages contain the secret to courage and strength. We must recognize that these characteristics are divine gifts that, through faith and reliance on His power, even the most naturally timid can obtain. As Moses handed over the reins to Joshua, he told the people, “Be strong and courageous, do not be afraid or tremble at them, for the Lord your God is the one who goes with you. He will not fail you or forsake you.” (Deuteronomy 31.6 NASB95).

Personal and communal victories serve as reminders of God’s faithfulness and power. They strengthen our courage to face future challenges. For example, the conquest of Canaan by the Israelites not only reinforced their faith in God’s promises but also empowered them to confront future battles. Nevertheless, the journey of developing courage and strength is ongoing, demanding the active application of divine grace. We can expand our capacity for these virtues by stepping out in faith and obedience. While developing courage and strength requires practice, individuals can enhance these traits through dedication and effort, becoming stronger and more courageous. The synergy between courage and strength equips believers with the spiritual armor needed to face life’s battles with resilience confidently.

Viewed through the Book of Joshua, God reminds us that courage and strength are virtues for the battlefield and integral aspects of the Christian life. These virtues require our continual attention and cultivation as we maneuver through the intricacies of faith, obedience, and service. Likewise, as God equipped Joshua and the Israelites for their challenges, He provided us with the same divine resources to be courageous and strong in our spiritual journey.

“Have I not commanded you? Be strong and courageous! Do not tremble or be dismayed, for the Lord your God is with you wherever you go.” (Joshua 1.9 NASB95)

Deuteronomy: The Second Giving Of The Law (XXVII)

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! 

A Place To Rest

Carl Pollard

David, the king of Israel, wrote more psalms than any other author in the book of Psalms. He is specifically mentioned as being the writer of 72 individual psalms. Out of all the ones he composed, Psalm 23 is probably the most well known. And for good reason! Today we still have songs in our song books that were inspired by Psalm 23. It is a psalm of comfort and often read at funerals and eulogies. Millions of people have been touched by these words. In darkest of times, many find joy in these words of David. 

We could study and analyze this psalm repeatedly, and still continue to find new truths and powerful reminders each time. Many of us have most, if not all, of this Psalm memorized. Which can be a good thing…and also not so good at the same time. Often times when we study a passage that we have heard our entire life, it can be easy to breeze past without truly diving in. 

In this article we are going to focus on The Lord, Our Shepherd. David tells us what The Shepherd has done for us. It is good for us all to look at what God HAS done and will continue to do for us in the future. David begins in v. 1 by saying, “the Lord is my shepherd, I shall not want.” This phrase is the building block, the foundation for the remaining 5 verses. Since the Lord is my shepherd I’m not lacking anything! David was content because the Lord was HIS shepherd. 

The story is told about a pilot who always looked down intently on a certain valley in the Appalachians when the plane passed overhead. One day his co-pilot asked, “What’s so interesting about that spot?” 

The pilot replied, “See that stream? Well, when I was a kid I used to sit down there on a log and fish. Every time an airplane flew over, I would look up and wish I were flying… Now I look down and wish I were fishing.”

It is always tempting to think that others have it better than we do, and that if we just had “a little more” everything would be fine. But contentment cannot be achieved by increasing possessions. Being truly content is only possible when the Lord is OUR shepherd. David explains why in this beautiful Psalm. 

David is content because…The Shepherd Gives Rest. Psalm 23:2 “He makes me lie down in green pastures; He leads me beside quiet waters.” If you remember, David was a shepherd before he became king of Israel.

So he is speaking from firsthand experience concerning what is necessary for sheep to live and necessary for a shepherd to provide. These images of shepherding are lost on many of us but we need to understand the shepherd/sheep relationship to make proper application of this psalm.

There’s a book called “A Shepherd Looks at Psalm 23.” The author was a shepherd himself for eight years and recalls his experiences while studying this psalm. The author says this about verse 2, “It is almost impossible for them (sheep) to be made to lie down unless four requirements are met. Due to their timidity they refuse to lie down unless they are free of all fear. Because of the social behavior within a flock sheep will not lie down unless they are free from friction with others of their kind. If tormented by flies or parasites, sheep will not lie down. Only when free of these pests can they relax. Lastly, sheep will not lie down as long as they feel in need of finding food. They must be free from hunger.”

This information deepens the meaning of “he makes me lie down.” This is exactly what David is describing concerning his relationship with the Lord. David is able to rest because all his provisions have been provided by the Lord. Verse 2 describes being in the green pastures where eating is plentiful. The sheep are beside the still waters where they can freely drink without fear. It is interesting that the psalm begins by describing the rest available in God. 

We are able to release our burdens and our cares upon the Lord. “Come to me, all of you who are weary and burdened, and I will give you rest” (Matthew 11:28). Rest and release is available because God has promised to carry our burdens. It’s heartbreaking when so many Christians do not let God carry their burdens. Instead, Christians remain burdened with worries, anxieties, care, struggles, guilt, and numerous other troubles that we fight daily. 

God is offering us rest but we have to hand Him the burdens. We must have the faith that knows God will take care of it. He is our Shepherd, in Him we find rest.

Deuteronomy: The Second Giving Of The Law (XXVI)

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. 

Origen Was Smart

Gary Pollard

I cannot recommend enough the books Origen wrote against an Epicurean named Celsus. He uses incredible (if wordy) arguments refuting the attacks Celsus levies against the church in his work entitled True Discourse. In his defense of Christianity and the gospels, we get this little gem (Cont. Cels. 3.39): 

And I am of opinion that it was on this account that Jesus wished to employ such persons as teachers of his doctrines, namely that there might clearly appear to all who were capable of understanding, that the guileless purpose of the writers being, so to speak, marked with great simplicity, was deemed worthy of being accompanied by a diviner power, which accomplished far more than it seemed possible could be accomplished by a periphrasis of words, and a weaving of sentences, accompanied by all the distinctions of Grecian arts. 

The power of scripture lies in its simultaneously simple and profound nature. It’s simple enough to be understood by the least-educated among us, and profound enough to give intellectuals something to chew on. Another evidence of supernatural origin, attested to by Origen. 

Deuteronomy: the Second Giving Of The Law (XXV)

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.” 

SELF-INFLICTED WOUNDS

Dale Pollard

The sound of devils crying in the night reminded early colonists of Tasmania of mythical hellhounds. As terrifying as their screams sound, Tasmanian devils aren’t much of a danger to humans— but they are to each other. 

Not so long ago a vicious cancer began killing these animals and the initial cause of the disease was a mystery. As scientists began studying them they discovered that the cancerous tumors were self-inflicted! It’s not uncommon for the Tasmanian devils to fight and bite one another over a carcass or the rights to a female. 

The devil’s ears will burn a bright red color when they’re upset but when they lash out at one another they  further their own extinction. The bite wounds develop into a mutating cancer that will grow until eventually they succumb to the disease— or starvation. 

At times people can also be guilty of destroying one another. Not with teeth, but through gossip and sadly the church isn’t immune to this disease, either. It’s no wonder that God warns us about the dangers time and again through His Word (Proverbs 11:13; 20:19). 

“But if you bite and devour one another, take care that you are not consumed by one another.” – Galatians 5.15 

Three Ways To Guard Against Gossip 

  1. Avoid being a spreader. It will build your integrity and trustworthiness. 
  2. Make it a point to speak highly of the person being slandered. 
  3. Offer biblical solutions instead of contributing to the gossip. This assumes the person spreading the gossip is genuinely concerned about the person(s) they’re talking about. Have they confronted the subject of their gossip (Matt. 18.15-20)? If they’re unwilling to act but willing to talk— avoid them. 

Deuteronomy: The Second Giving Of The Law (XXIV)

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). 

Excellent Reason: The Pattern!

52 Reasons to Love the Church

Loose Lips Sink Ships

Neal Pollard

When I thought about the phrase, I wondered if it might have an origin connected to war. It was the product of the War Advertising Council’s public service ads in World War II to prevent indiscreet communication which might give away secrets to the enemy (click here ). My shop teacher, Chief Canady, used to admonish us with a variation: “Lippity lip sinks the ship!” 

Unguarded talk. No filter. In the brain, out the mouth. There are different ways to say it, but so often it is a destructive weapon that torpedoes relationships and fractures trust. It can also be blind to the circumstances and experiences of others. When we’re so eager to express our opinions and vehemently state our positions, our words can cause blunt force trauma! Proverbs repeatedly warns about this. In fact, it is one of the major themes of the entire book. Consider just a sample: 

  • “When there are many words, transgression is unavoidable, But he who restrains his lips is wise” (10:19).
  • “There is one who speaks rashly like the thrusts of a sword, But the tongue of the wise brings healing” (12:18). 
  • “The one who guards his mouth preserves his life; The one who opens wide his lips comes to ruin” (13:3).
  • “The tongue of the wise makes knowledge acceptable, But the mouth of fools spouts folly” (15:2).
  • “The wise in heart will be called understanding, And sweetness of speech increases persuasiveness” (16:21).
  • “A worthless man digs up evil, While his words are like scorching fire” (16:27).
  • “He who restrains his words has knowledge, And he who has a cool spirit is a man of understanding. Even a fool, when he keeps silent, is considered wise; When he closes his lips, he is considered prudent” (17:27-28).
  • “A fool’s lips bring strife, And his mouth calls for blows. A fool’s mouth is his ruin, And his lips are the snare of his soul” (18:6-7).
  • “He who guards his mouth and his tongue, Guards his soul from troubles” (21:23).
  • “Do you see a man who is hasty in his words? There is more hope for a fool than for him” (29:20).

This is just the hem of the garment of all God through Solomon, Agur, and Lemuel have to say about the power of words for good or evil (18:21). Let us be careful about how we talk in the presence of the impressionable, new Christians, children and young people, those with a sinful past, and the hurting (Luke 17:1-2). That does not mean constantly walking on egg shells, but it also does not mean constantly cavorting like a bull in a China shop (Eph. 4:29). Let us give thoughts to our words from private conversations to water cooler topics to Bible class comments. When we combine self-awareness with others-awareness, surely this will color our speech and produce lips that do not sink ships (or souls!).  

Deuteronomy: the Second Giving Of The Law (XXIII)

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! 

Deuteronomy: The Second Giving Of The Law (XXII)

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.”