It will help us if we remember that all priests were Levites, but not all Levites were priests (1). The Levites, as a tribe, would not have a land allotment (2), and their financial support would come from the other tribes (3). Chapter 18 is outlining the means by which the Levites would be paid for their service to God on their brethren’s behalf (4ff). Israel’s contributions would support their brethren to work full-time for the Lord and on their behalf, and Moses outlines the specifics of this (4-7; Num. 18:20-28). There were several other functions apart from offering animal sacrifices included in their duties.
The Levites’ support would be prorated based on any proceeds they got from the sell of family property (8). Some argue that the Levites could not own houses and land within the tribal territory of their brethren. Some see in these regulations that they could, though they could not as a tribe have territory in their name. These rules regard those who voluntarily served in the sanctuary and thus were in need of financial support.
Between these reiterations about the Levites and the prophets, Moses pauses to warn Israel once again not to imitate the idolatry of the natives of Canaan. Those inhabitants did “detestable” things (9, twice in 12), notably child sacrifice (10) and a variety of occult practices (10-11). These very practices are at the heart of why God is driving them out and destroying them (12-14), an object lesson that was all too often lost on Israel during their history in the land. God wants His people to be blameless before Him (13).
God turns His attention to the office of prophet (15-22). This is a Messianic prophecy, quoted by Peter in Acts 3:22 and by Stephen in Acts 7:37 and applied to Jesus. Add to this the repeated reference to Jesus as “the prophet” in the gospels (Mat. 21:11; Luke 24:19; John 1:21-25). This true prophet in verses 15-19, of which Jesus is archetypal and the antitype, was to be respected and heeded. Contrasted with the true prophet, however, was the presumptuous, false prophet (20-22). The lying prophet, whose predictions did not come to pass, was to be put to death. While a professed prophet could be intimidating, he was not to be feared. Instead, he was to evaluated.
This chapter highlights the responsibility to provide for those who gave their lives to serving God and His people, to live lives of faithfulness and spiritual purity, to anticipate the coming Prophet and to listen to all true prophets, and to reject those who professed to speak for God but who did not. Throughout the chapter, there is a call for individual and community accountability, being knowledgeable of God’s Word, and following it carefully. While the covenant has changed, those responsibilities remain!
The P.C. train gets longer and more unsightly all the time. Self-appointed elitists shelter their pet groups and blast and decry any who offend the sensitivities of these select groups in any way.Under the Political Correctness shelter are certain groups defending sexual immorality in various forms, anti-Christian groups, and the generally philosophic liberals.
Certain words mobilize their police force, terribly offensive words like God, Bible, work, men, patriotism, fossil fuels, and sin. Despite all the foregoing, I have decided that I want to be “P.C.” In fact, I think God wants us all to be. Let me explain.
I want a “pure conscience.” The New Testament word “good” (1 Tim. 1:5; 1 Pet. 3:21; etc.) modifying “conscience” means upright and excellent. It is possible to have an unbothered or permissive conscience, but we can get this from blindness to our own faults, improper teaching, or by being guided by feelings over truth. I want a conscience, trained, softened, and guided, by a diligent attempt to know God’s Word and please God’s heart.
I want to be a “passionate Christian.” We can get passionate about our ideas, pet projects, feelings, opinions, and worldly interests, but that’s not what I mean. I want to be in love with the Lord. I want to care deeply about those things about which He cares deeply– lost souls, truth, the church and each member thereof, etc.
I want to be a “peace creator.” It’s easy to do this through compromise and unscriptural change. That’s not true peace (cf. Jer. 6:14). Yet, I do not want to be the center of strife, division, and conflict among God’s people however I can help that (1 Cor. 1:10). I want people to be truly at peace with their Lord (Eph. 2:17). I want harmony to follow in the wake of my path.
I want to be a “pride crusher.” I do not want to be a crusader that stamps out others’ pride. That’s their cross to bear. I want to look at myself in THE mirror (Jas. 1:23) and see myself as God sees me. Wherever I find pride in my heart and life, I want to eradicate it (cf. 1 Pet. 5:5ff). I want true conviction that “pride goes before destruction” (Prov. 16:18) and that “selfish ambition” invites “disorder and every evil thing” (Jas. 3:16). I want to remember that “every way of a man is right in his own eyes” (Prov. 21:2; cf. 12:5), but that does not clear me with God’s perfectly discerning eye!
Let me be “P.C.” in these ways, at least for starters. I am not out to please the world or to sacrifice my relationship with God to make either sinners or the self-absorbed happy. In these and other ways, I can truly be a “Paradise chaser.” I want that! Don’t you?
“Justice, And Only Justice, Shall You Pursue” (16:18-17:20)
Neal Pollard
We have a bad chapter break in chapter 16, as verse 18 begins a discourse by Moses on the matter of authority that will extend to the end of chapter 18–the authority of the judge (16:18-17:13), the king (17:14-20), the priest (18:1-8), and the prophet (18:9-22)(cf. Smith, 510-511). Justice was at the heart of the judge’s work and righteous character was a must. Righteousness lay at the heart of the king’s reign.
The Just Judge (16:18-17:13). “Just” is defined in 16:18-20 as impartial (19), pure (19), not perverse (19), focused (20), and properly motivated (20). He also was to be faithful to God, not tainted by idolatry (16:21-22) as he was to impartially oversee circumstances in which idolatry occurred. In fact, upon inquiry, he was faced with the potential execution of the guilty. His character must be unassailable and his leadership sure. When the offense rose to a capital level, the case would go before the Levitical priest or judge in office to seek their counsel and decision (17:8-13). Their word was final and binding (17:11). Law and order, as well as spiritual innocence, rode on this system remaining intact (17:12-13).
The Righteous King (17:14-20). God foresaw the day when an earthly king would be installed in Israel, which is obvious from these commands. While Samuel would seem caught off guard by the nation’s desire during the period of the judges (1 Sam. 8:5), God was not. The qualifications for the kind of king God would approve are (1) he would be of God’s choosing (15), (2) an Israelite (15), (3) not trusting in horses (16), (4) not multiplying wives to himself (17), (5) not materialistic (17), (6) scrupulous to write and read the words of the law during his reign (18-19), and (7) humble. No wonder Israel would divide and both resulting kingdoms, Israel and Judah, would suffer captivity and punishment. Systematically, one by one, to varying degrees, the kings who sat on the throne of the northern and southern kingdom lost sight of these divine demands.
Only David would have the heart and character to warrant an enduring dynasty. On the whole, these kings did not live up to the expectations God gives through Moses here. Never miss that the drive behind the directions was the good of those to whom they were given (20). God wants His people to thrive and survive in their new home, and He knew that righteous men in authority was key to this (see Psalm 33, 72, etc.).
God was concerned with His people not forgetting Him. He knew that they needed to stay tethered to worship and sacrifice in order to maintain the relationship He wanted with them. One who had given them so much and continued to provide for them was One who deserved their offerings and praise. This chapter provides the high points of the three annual feast days–the Passover (1-8), the Feast of Weeks (9-12), and the Feast of Tabernacles (13-17). Moses gives the date, the time involved, and the specific requirements and activities of each festival.
Passover (1-8). Of course, this commemorated their freedom from slavery in Egypt (1). It would occur in the month Abib (March/April) and no one was exempt from observing it or from traveling to God’s dwelling place (first, Shiloh, and ultimately Jerusalem) to sacrifice it (5-6). The seven days of unleavened bread was to be observed throughout the entire land to reflect their hasty departure from Egypt (3-4). The last day of the festival, with the solemn gathering and no work, would fall on the Sabbath (8). This was a memorial feast, the foundation upon which the Lord’s Supper would be built (Mat. 20:20-29).
Pentecost (9-12). “Pentecost” is a transliterated Greek word, literally meaning 50 days (Lev. 23:15-16). Again, there is a tie to Egypt (12)–this feast called for showing gratitude for freedom granted by God. They observed this feast by making a freewill offering to show thanks and by celebrating (10-11). As solemn as the Passover was, Pentecost was to be that exuberant! Think about God’s purpose and providence through Christ, how solemn the Passover was when Jesus, the Passover Lamb, was slain (1 Cor. 5:7). Then, how jubilant the following Pentecost was when the plan of salvation was shared and 3,000 gladly received the word (Acts 2:41).
Sukkot (13-15). Also known as the Feast of Tabernacles or Feast of Booths, this celebratory feast is described in detail in Leviticus 23:34-44. On the 15th day of the seventh month, they were to do no work. This was the first day of the feast and was followed by seven days of sacrifice at the end of which was a special day of offering and another sabbath. This was a day of celebrating harvest, but was also in commemoration of their camping in tents or booths as they fled from Egypt. It also was a remembrance of the successful accomplishment of their work (15).
Isn’t it remarkable that God, knowing the human spirit, would construct these days in such a way that there was remembrance but even more celebration and thanksgiving? This is a stark reminder that while life has its share of sorrow (Job 14:1), so much of life is lived in the sunshine of God’s good things (Js. 1:17). God provided Israel with collective opportunities to acknowledge the source of their blessings and to reciprocate through worship and freewill offerings (17). He provides the same opportunity for Christians under our better covenant. Every Sunday, we acknowledge the fount of every blessing in worship a part of which is our giving. God wants us to freely and cheerfully give back to the One who gave His very best to provide our escape from spiritual bondage!
“The Lord resists the proud; but he gives grace to the humble” (Proverbs 3.34 LXX).
The rise and fall of King Saul is worthy of any Shakespearean drama. When God chose Saul as King of Israel, he attempted to hide from the people (1 Samuel 10.22). For his part, Saul looked the part, standing head and shoulders taller than everyone else (v.23). The people believed he was the right person to rule over them and shouted, “Long live the king” (v.24). However, Bible readers are already familiar with the entire story. The longer Saul reigns, the prouder he becomes.
In 1 Samuel 15.1-3, Saul failed to carry out God’s vengeance on the Amalekites. He made a weak excuse for his failure (vv. 15, 20–21) and was proud of his actions, building a monument to remember them (v. 12). When Samuel arrived, Saul was unaware of God’s anger. Saul greeted Samuel warmly, boasting of his obedience in carrying out God’s commands (v. 13). Samuel not only rejected Saul’s excuse but also asked him to recall a time when he had been humble (v. 17). God chose Saul as king while he was still humble.
Saul’s failure to “hack Agag to pieces” (as described in 1 Samuel 15:33 ESV) was just one of many examples of his arrogance. Further reading of 1 Samuel reveals more instances where Saul’s pride caused him to make poor decisions. By examining these examples, we can learn an important lesson about the importance of humility.
In 1 Samuel 13.8–14, Saul made an unauthorized sacrifice, a duty nearly exclusively assigned to priests but also permitted for some prophets, such as Samuel and Elijah. Saul took this action because Samuel took longer than expected to arrive in Gilgal, and he was concerned about his men scattering. He wanted to demonstrate his dominance or power. However, Samuel chastised Saul for this act, claiming that his kingdom would not last because of it. This incident could be interpreted as an early indication of Saul’s pride, as he overstepped his authority and assumed a priestly role.
In 1 Samuel 14:24–46, Saul makes a hasty vow prohibiting his soldiers from eating. Even when it puts the battle at risk and endangers the life of his son Jonathan, who unknowingly ate some honey, Saul refuses to admit his mistake. Jonathan criticizes the vow, arguing that the army would have been better off eating from their enemies’ spoils. However, Saul puts his command above his troops’ safety and the situation’s practical needs. The people must intervene to save Jonathan from execution, and this episode demonstrates Saul’s flawed leadership and decision-making. He prioritizes his pride and desire for authority over the welfare of his people, resulting in decisions that lack wisdom and compassion.
We see Saul’s angry reaction to a song about David’s victory over Goliath in 1 Samuel 18:6–9. The song says, “Saul has slain his thousands, and David his ten thousands.” As a result, Saul becomes very angry and envious. He says, “They ascribed ten thousand to David, but thousands to me. What else can he have besides the kingdom?” Due to his jealousy, Saul keeps a close eye on David and makes several attempts on his life. He pursues him relentlessly, as he cannot bear the thought of someone else receiving more praise and admiration than him.
In 1 Samuel 20.30–34, when Saul confronted Jonathan, his jealousy, rage, and fear of losing his kingship to David were evident. However, his pride also played a significant role in his actions. Saul’s reaction to Jonathan’s defense of David revealed the extent of his pride, paranoia, and violent desire to rule. He insulted Jonathan and even tried to kill him with a spear for supporting David, whom he saw as a threat to his throne. Saul’s pride and ego were so intertwined with his kingship that any challenge to his rule or authority provoked a drastic and irrational response. To Saul, Jonathan’s loyalty to David was a direct challenge to his kingship.
Saul’s behavior reveals his unwillingness to accept Samuel’s prophecy that David will replace him as king and his kingdom will end. His pride prevents him from considering the situation from a divine or practical perspective, causing him to focus only on his desires and fears. Saul’s pride is more than just arrogance; it is a harmful combination of fear, authority, and a refusal to acknowledge his mistakes or comprehend that his actions may cost him God’s favor and reign. Therefore, Saul’s clash with Jonathan illustrates how his pride and desire to retain power at any cost have damaged his character and leadership abilities.
In the book of 1 Samuel chapter 28, we read about Saul’s visit to the witch of Endor. Saul found himself in a desperate situation as he confronted the Philistine army. Despite his efforts, God did not respond to Saul’s prayers through dreams, prophets, or the Urim and Thummim. As a result, Saul turned to an Endor medium to summon the spirit of Samuel, who had died. This act of seeking the aid of a medium contradicted God’s commands, as stated in Deuteronomy 18.10–12. This move demonstrates Saul’s departure from reliance on God, possibly motivated by a prideful belief in his ability to control his destiny through any means available, even if forbidden.
Saul’s tragedy is a powerful warning about the corrupting influence of pride. Initially, he reigned with humility and submission to God, but his behavior degenerated into arrogance, defiance, and self-destructive actions. Saul’s elevation to kingship fed his ego, leading to impulsive decisions that separated him from God’s favor and ultimately caused him to lose his kingdom. His story highlights the significance of remaining humble, wise, and reliant on God’s guidance, even when in positions of power and authority. Pride can lead to ruin, but cultivating a humble heart enables us to make decisions that honor God and benefit those around us. Saul’s life reminds us that uncontrolled pride precedes the fall.
God knew that there would be circumstances to arise, both unforeseen and self-inflicted, which caused one Israelite to become indebted to another. This is assumed in the instructions which begin the fifteenth chapter. However they were accrued, the law provided a remission of that debt in the seventh year. These regulations connect back to the tithe for the poor at the end of chapter fourteen. Those more likely to incur debts or sell themselves might be Levites, strangers, widows, and orphans (Keil & Delitzsch, Vol. 1, 918). Israel was to behave compassionately so that the Lord would bless them (4,6,10,18).
Dismissing Debts (1-11). It must have been that terms and amounts of loans were manageable enough to be repaid in no more than six years. If there was still residual debt by year seven, the Sabbatical year, it was to be remitted. These instructions come closest to paralleling Leviticus 25:8-38, the year of Jubilee instructions. Some of the loan guidelines, such as not charging interest, are found there. James Smith explains, “Debts of Israelite brothers were to be canceled at the end of the sabbatical cycle. Some scholars think this means totally canceled; others think that a one year reprieve was granted. Ideally, faithfulness to the Law would bring such a blessing that borrowing among brothers would be unnecessary” (Pentateuch, 509). These rules applied between Israelite creditors and debtors and did not apply to foreigners in their midst. The overriding principle in this section was compassion and generosity toward the poor, “For the poor will never cease to be in the land; therefore I command you, saying, ‘You shall freely open your hand to your brother, to your needy and poor in your land” (11). Jesus would allude to this passage near the time of His crucifixion (Mat. 26:11; Mark 14:7; John 12:8).
Freeing Slaves (12-18). This instruction parallels Exodus 21:2-6. If a Hebrew sold himself to his fellow countryman, the owner was to emancipate the slave in the seventh year. He was to send the former slave away with goods enough for the newly freed one to get by and start afresh (14). There was a provision for the slave to freely choose to remain with his owner, signified with the piercing of the ear showing to whom the slave owned. Under Christ, we choose who our owner will be. But, all of us will be enslaved either to sin or righteousness (Rom. 6:15-18).
Consecrating Firstborn Livestock (19-23). These five verses are condensed from instruction in multiple places in the Pentateuch (Exo. 13:2,12; Lev. 7:15-18; 17:10; 22:19-25). Why place these instructions here, where it does not seem to obviously fit with the previous two items? “The reason for addressing the matter here may be its association with the exodus event in which the firstborn of Israel were miraculously preserved while those of Egypt were slain, an event to which reference has already been made in the immediate context (cf. 15:12–15). The passage also provides a suitable conclusion to the section on tribute that began with instruction concerning the firstfruits of produce and firstborn of the flocks and herds (14:22–23)” (Merrill, NAC, 249).
This brief chapter seems focused on conscientious concern for both God and fellowman. The spectrum is broad, from the all-powerful source of all blessings to the most indigent and needy among them. The Israelite was to reflect the blessings and generosity of God to those who needed to see God’s character and nature at work though them! They were a people who were to be holy as God was holy (Lev. 11:44-45).
On July 18, 1969, as the world waited for Apollo 11 to land on the moon, presidential speechwriter William Safire had an unpleasant task. He had to write a contingency speech for Richard Nixon to read in the event the astronauts became stranded on the moon. It began, “Fate has ordained that the men who went to the moon to explore in peace will stay on the moon to rest in peace.” Can you imagine anyone being willing to go on a mission so dangerous that they write your obituary before you leave?
But it happened 2700 years earlier when Isaiah wrote the obituary of Jesus of Nazareth. “Who has believed our report? and to whom is the arm of the Lord revealed? For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not” (Isaiah 53:1-3).
You have to think that a prophecy so important to Jewish hope and expectation would have been read frequently in the temple and the synagogues, so how many times did Jesus hear it read? The theme of Isaiah 53 often seems to be on His mind, though He doesn’t directly quote it in the gospels. In Matthew 9:15, He tells His disciples that He would be taken away from them and Isaiah 53:8 says, “He was taken and cut off.” In Matthew 17:12, the disciples bring up Elijah and Jesus connects him to His own suffering. Repeatedly in the gospels, when Jesus connects His coming suffering and death, He is appealing to an aspect of Messianic Prophecy highlighted by Isaiah that was unmistakeable if unpopular.
Isaiah describes His suffering, but the crux of His story is salvation. But just as that word crux means “cross,” it’s difficult to separate the victory from the viciousness. Yet, because Jesus was willing to accept His deadly mission, we can have eternal life!
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).
We can learn a lot about an epistle just by looking at its imperatives. An imperative is a command. Paul’s letters become especially clear when listing out the commands in them! There’s more to understanding a letter than this, but it’s a great place to start. For example, here are the imperatives in Colossians:
Follow Christ Only (2.6)
Do not Follow Man’s Traditions (2.8)
Don’t Let Anyone Force You into Traditions (2.16)
Live for What is Above (3.1)
Think Only about What is Above (3.2)
Kill Every Immoral Behavior You Have (3.5)
Throw Away Bad Behaviors (3.8)
Do not Lie to Each Other (3.9)
Adopt Godly Traits (3.12)
Always be Grateful (3.15)
Let Jesus’s Teachings Live in You (3.16)
Wives, Submit to Your Husbands (3.18)
Husbands, Love Your Wives (3.19)
Husbands, do not do Things that Make Your Wife Bitter (3.19)
Children, Submit to Your Parents (3.20)
Fathers, do not Harass Your Children to the Point of Exasperation (21)
Servants, Submit to Your Masters in Everything (22)
Servants, Act as Though You Work for God, not a Human Master (3.23)
Servants, Remember that You are a Slave for Christ First (3.24)
Masters, Remember that You Have a Master in the Sky (4.1)
Never Stop Praying (4.2)
Make Sure You Behave around People Who don’t Believe (4.5)
Say Hi to Everyone in Laodicea for Us (4.15)
Read This Letter to the Church in Laodicea (4.16)
Tell Archippus, “Do the Work God Gave You” (4.17)
Remember Me in Prison (4.18)
See? You can use the commands to make a simple outline of the letter and get a good idea of what’s going on! There’s a good chance I’ve missed a couple, so if y’all find an imperative that isn’t on this list, shoot it my way.
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).
The God whose presence will bring us to our knees, is also the God who sets us on our feet.
That stormy wind, felt by the prophet on the banks of the Chebar river, carried with it sights, sounds, feelings, and tastes, allowing us to experience God in a profound way. The text demands our attention like the very voice of the Almighty (v.24), an appropriate name for God that’s found repeatedly in Ezekiel. From the first chapter it becomes clear that if the Spirit hadn’t breathed through the prophet and guided his pen, these preserved glimpses into the spiritual realm would not have been possible. The liberal use of words and phrases such as, appearance, then I saw, then I looked, it’s likeness, it was likened to, sounded like, then I heard, it felt as if, the taste was like— alltheseattempt to describe the indescribable so that the earthly reader may vaguely comprehend them.
God first appeared to Ezekiel as a rainbow in the midst of a great storm. The symbolism is one that reminds us that God’s promise will remain even in the midst of peril. At the sight of His glory the prophet would fall on his face. God’s response is a command, “son of man, stand on your feet” (1.28). That term “son of man” is a telling one. It highlights Ezekiel’s humanity and in the presence of the Almighty— the contrast is a sharp one. It’s obvious that he can’t stand on his own so the Spirit enters into him and sets him on his feet (2.2).
That act of raising up one who otherwise couldn’t is a thematic one; showing up again in the valley of the dry bones. This time, God doesn’t raise a single living man to his feet, He brings up the dead by the thousands. The Author writes, “…the breath came into them, and they lived and stood on their feet, an exceedingly great army.” God demonstrates that He can lift up one, and He can also lift up every one. How long a person has been spiritually dead or how decomposed sin has turned a Christ-less corpse— doesn’t matter. The God whose presence will bring us to our knees, is also the God who sets us on our feet.
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!
The Lord delivered a dire warning to the people through Moses, saying, “But if you do not drive out the inhabitants of the land from before you, then those of them whom you let remain shall be as barbs in your eyes and thorns in your sides, and they shall trouble you in the land where you dwell” (Num. 33:55). Well, from mighty Judah to lowly Dan, Israel did not drive them out. The rest of the book of Judges reveals the consequences of this spiritual failure, which are first mentioned in Judges chapter one.
Notice how the writer chronicles this.
It was a failure on the part of all the tribes and their territories (19, 21, 27. 29-31, 33). The statement is repeatedly made that they did not drive them out. Not even one tribe could claim they did what God told them to do.
It caused Israel to live with the Canaanites in the land (21, 29-30, 32-33). “Living among” the natives would cause the ways of the Canaanites to live inside of them. They would ultimately become guilty of as heinous and deplorable deeds as the natives ever did (read Moses’ dire warning about this in Deuteronomy 8 or Joshua’s dire warning about this in Joshua 23-24, for example).
They did not drive out the people completely (28). I have heard it said that “partial obedience” equals “full disobedience.” In the end, either we have done what the Lord commanded or we have not. For national and spiritual purity to exist, God knew they had to totally eliminate the unrighteous beliefs and practices of the godless natives. Israel failed in this task.
The Canaanites were more persistent than the Israelites (27,35). Manasseh was tasked with clearing out five villages and their inhabitants, and they failed in each task. Why? “The Canaanites persisted in dwelling in that land.” The “world” was more tenacious in their work than God’s people.
They compromised (30,33,35). The divine instructions called for complete annihilation. But, when the Israelites faced resistance or grew weary in their task, they chose an alternative to the Lord’s command. Instead of killing them, they subjected them to forced labor. They were planting the seeds that would produce the deadly crop of every man doing what was right in his own eyes (17:6; 21:25).
They were even overcome by the Canaanites (34). In the pathetic case of Dan, the Amorites drove the Danites back into the hill country and “did not allow them to come down to the plain.” Instead, the Amorites persisted in dwelling in their territory. Only with the “house of Joseph” coming to their aid did Dan get to live in their allotted area.
Judges 1-2 are a recap of highlights in the second half of the book of Joshua. The primary focus of the book of Joshua is on the people’s obedience and the resulting blessings of possessing the promised land. The primary focus of the book of Judges is on the people’s disobedience and the resulting trouble that followed. This was the message of Moses, in preparing them to possess Canaan. He told them, “For if you will be careful to do all this commandment that I command you to do, loving the Lord your God, walking in all his ways, and holding fast to him, then the Lord will drive out all these nations before you, and you will dispossess nations greater and mightier than you. Every place on which the sole of your foot treads shall be yours. Your territory shall be from the wilderness to the Lebanon and from the River, the river Euphrates, to the western sea. No one shall be able to stand against you. The Lord your God will lay the fear of you and the dread of you on all the land that you shall tread, as he promised you. See, I am setting before you today a blessing and a curse: the blessing, if you obey the commandments of the Lord your God, which I command you today, and the curse, if you do not obey the commandments of the Lord your God, but turn aside from the way that I am commanding you today, to go after other gods that you have not known” (Deut. 11:22-28). Ultimately, they chose the curse.
What is the take away for us under the law of Christ today? Our mission is to save the world, not destroy it (Mat. 28:19). We are to live in the world, but are not to be “of” the world (John 17:15). We are to be salt and light for them (Mat. 5:13-16), not to be conformed to them (Rom. 12:2). God wants us to enjoy every spiritual blessing in Christ (Eph. 1:3ff), but we labor under a potential curse (1 Co. 16:22; Gal. 1:6-9). We cannot live perfect lives, but we are expected to keep our hearts soft and submissive to the will of God. We must keep to our purpose and maintain our resolve to be transformed by the renewing of our minds (Rom. 12:2; Eph. 4:20-22). Let us strive to leave a legacy of obedience!
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).
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).
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!
In the biblical account found in Joshua 17:14-18, the tribes of Ephraim and Manasseh approached Joshua with a genuine concern – the land allotted to them was insufficient for their needs. Unlike the previous generation, which perished in the wilderness due to chronic discontent, Ephraim and Manasseh exhibited a more constructive approach to addressing their grievances.
While they voiced complaints, they did not falsely accuse God of unfairness. Instead, they brought their valid concerns to Joshua, the divinely appointed leader guiding them toward their inheritance. This shift in attitude demonstrates a willingness to collaborate openly in seeking resolutions rather than dwelling on discontentment.
Their situation highlights a fundamental societal issue—the insatiable desire for more, whether physical resources or the perceived potential for tremendous success. Despite receiving their fair share, people often seek to expand their holdings, driven by never being fully satisfied. However, Ephraim and Manasseh’s complaints differed from typical expressions of discontent.
Referred to as “instrumental complaints,” their grievances served as a platform for constructive problem-solving rather than merely voicing dissatisfaction. They rationally assessed their circumstances and sought viable solutions to ensure their prosperity and security. Their complaint transcended a mere display of discontent, becoming a crucial step toward safeguarding their legacy.
Rather than rebuking them, Joshua redirected their focus from negatives to positives. He acknowledged their military strength due to their sizable population. He reminded the tribes they had permission to clear the forested areas in their inheritance for agriculture and city construction. Ultimately, the only impediment was not a lack of resources but a deficiency in their resolve to carry out God’s will.
This account provides valuable insights into the appropriate way to voice grievances constructively:
Identify the problem by fully understanding the issue rather than reacting emotionally.
Seek solutions by considering potential improvements or resolutions before complaining.
As Joshua showed Ephraim and Manasseh, be prepared to participate in the solution—solving problems often requires personal effort.
By following this approach of identifying issues, seeking solutions, and contributing to resolutions, we can learn from Ephraim and Manasseh’s example and voice grievances constructively, avoiding the pitfalls of chronic complaining, unproductive venting, and dwelling on discontentment.
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.
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