Comments on the Book of Deuteronomy-L M Grant

8/9/2019 Comments on the Book of Deuteronomy-L M Grant

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tells believers today that our wilderness history does not necessarily have to be long, but because of our natural selfish propensities it is necessary for 1od to put us through thetrial of hard circumstances in order to learn that obedience is the only way of blessing.

5nly after two special enemies had been killed )Sihon and 5g+ Moses gave these

addresses, for the victory over these two enemies held the prediction of further victory inthe land )v.%+. Israel had been afraid of entering the land before because of such enemies)5g was a giant 99 Deut.&:*l+, now 1od had given them an ob"ect lesson in e!periencethat should encourage them.

$hus Moses began to e!plain the law )v.@+, telling Israel first that 1od has spoken tothem in 3oreb, where they received the law, saying they had dwelt long enough there)v.?+. $he law cannot be any permanent resting place, for it points onward to somethingfar better, as the 8ook of 3ebrews shows )3eb.?:*9(A *':*9*'+. Israel were to take their

"ourney therefore to the mountains of the 6morites, to the plains as the great 2iver-uphrates )v.B+. 6ll this territory is eventually to be theirs, though they did enter #anaan

they did not by any means take possession of all the land to the -uphrates 2iver. $his will be possessed only in the Millennium. Still 1od beforehand clearly declared what wastheir proper inheritance. 1od had sworn this to 6braham, Isaac and acob )v. +, to bemade good to their descendants )1en.*@:* 9(*+.

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In these verses we find details added that were not mentioned in -!odus * :*&9(B whenMoses, at the advice of ethro, appointed


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ought to have given them a strong incentive to enter the promised land as soon as theycould.

6t >adesh 8arnea Moses addressed them again, telling them they had come to themountains of the 6morites and it was time to carry out what the 0ord had spoken, to take

possession of the land of promise )vs.('9(*+.

3ere in Deuteronomy )v.((+ we learn that the people had appealed to Moses to send spiesinto the land first. $hey did not say they wanted this in order to find out whether it wassafe for them to go in or not, but said rather that in this way they could find out what waythey should take said rather that in this way they could find out what way they shouldtake and into what cities they should first come. $his suggestion pleased Moses well, hesays. In fact, in umbers *&:*9( it was 1od who gave orders to Moses to send the spiesinto the land, which orders were no doubt given after Israel had re;uired this.

$he spies had gone into the land, spying it out bringing back some of the fruit of the land,

with the report that the 0ord s word concerning it was true: it was a good land )vs.(%9(@+.

< evertheless,< Moses says,


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8ut also, Moses said, the 0ord was angry with him for Israel s sake and told him hewould not enter the land )v.&B+. $he reason is seen in umbers (':B9*&. 8ut oshuawould not only enter the land: he would become the leader to bring Israel in )v.& +. Sothe 0ord told Moses to encourage oshua.

3owever, their children, then under (' years of age ) um.*%:(E+, whom they fearedwould suffer, 1od would bring into the land )v.&E+. It was this generation whom Moseswas now addressing.

$his sentence against Israel "olted them sufficiently that they decided to change theirminds and go to fight against the #anaanites )v.%+. 8ut it was too late. $hey did not reallyfeel the guilt of their sin but did feel the pain of 1od s sentence against their sin. $oe!cape this they were willing now to go to battle. 8ut this was only another form ofrebellion. 1od had told them to rerturn to the wilderness. Moses therefore warned themnot to try to fight, for they would be defeated )v.%(+. 6gain they refused to listen, butwent to battle, with the result that they suffered a humiliating defeat )v.%%+. $heir

weeping then before the 0ord )v.%@+ did not change 1od s mind, for their weeping wasnot because of their sin but because of having to suffer the cobse;uences of their sin. Sothey remained many days in >adesh )v.%?+. $hey did not immediately turn back into thewilderness. 8ecause we are slow leareners, the 0ord sometimes has to keep us in such a

place as >adesh to remind us of our failure and give us ample time to meditate upon thereasons for 3is hand of disciple restraining us as it does. 4e cannot but feel this as

painful chastening, but it is the wisdom of a faithful and gracious Father that thus seeks to produce in us the lowly submission to 3is will that we never seem to learn apart from painful measures. 4e may feel 1od is being e!tremely stren, but it is 3is pure love that isworking in us for good.

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From >adesh 8arnea Israel had to virtually retrace their steps, going back toward the 2edSea. 8elievers today find similar e!periences because of lack of faith. Instead of

progressing in the path of obedience to 1od, we must go back to learn afresh what the2ed Sea deliverance means, for this speaks of the "udgment of sin in the flesh by meansof the cross of #hrist, and if we do not learn it properly as we begin our wildernesshistory, we shall have to backtrack in order to more rightly understand it. $his is reallywandering instead of going steadily forward. Csalm *'B:% speaks of Israel wandering inthe wilderness in a desolate way. $oo many believers take almost their whole life to learnthis lesson.

6fter some length of time the 0ord again instructed Moses to return northward, going byway of the -domites, descendants of -sau )v.(9%+. et they were not to meddle with-dom for 1od had given it as a possession to -sau. $hey would be permitted to buy foodand water from them. $he historical record does not say that they bought anything from


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-dom, however ) um.&':*%9(*+, for -dom strongly refused to allow them passagethrough their land.

et the kindness of 1od was constantly shown to Israel in forty years of their trudgingthrough the wilderness )v.B+. $hus they passed by those whom 1od calls their


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same in regard to -dom, but this time the results were different. $he 6morite was nottheir brother as was -sau.

In both cases they were refused permission to pass. In the case of -dom, Israel turnedaway from them and around that land. 8ut 1od hardened the spirit of Sihon with the

ob"ect of delivering him into Israel s hand )v.&'+. Sihon came out against Israel to battleand Israel soundly defeated him, destroying men, women and children and taking possession of his cities )v.&%+. $hey took their livestock and other spoil, but spared noneof the people )v.&@+. 8ut they did not touch the people of 6mmon, for they descendedfrom 0ot, the nephew of 6braham )v.&B+.

In later history there was occasion for David to attack and defeat 6mmon because of6mmon s insult to David when he showed kindness )( Sam.*':*9*E and ( Sam.*(:(?9&*+. 8ut Israel initiated nothing against them.

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)vs.*9**+

$he history of 5g s defeat is in umbers (*:&&9&@. Moses recounts this. 5g and his people came out against Israel to battle, "ust as the ungodly would oppose the truth of the1od of 1lory. $he 0ord encouraged Moses to have no fear, for 3e had decreed the defeatof this particular enemy )v.(+. 6s 1od had promised, so 3e gave 5g and all his peopleinto the hands of Israel with the result that no survivors remained )v.&+. 6t the same timethey captured all of 5g s si!ty cities, though they were well fortified with high wails,gates and bars, as well as a great number of rural towns )vs.%9@+. $he people were totallydestroyed, men, women and children, and only the livestock and other spoil were kept by

Israel )vs.?9B+.

#onsidering verses to ** it appears that 8ashan was connected with the 6morites, twoof whose kings were mentioned as being dispossessed of their land by lsrael at this time.4ithout doubt the cities spoken of here )v.*'+ are significant from a spiritual point ofview, but it may be safer not to attempt an interpretation of this significance.

3owever, in speaking of these things, it was the intention of Moses to encourage Israel to be unafraid to enter the land of #anaan and dispossess their enemies there. $he terrible,indiscriminate slaughter of a whole culture may seem to us naturally reprehensible. 8ut1od is wiser than we. 3e knows what 3e is doing. 3e had told 6braham years before,

ings (*:(?+. 0ittle children would be better dead thane!posed to the evil indulged in by their parents, and parents would be better dead thanleft to continue in the abominations that were prevalent in their whole society.

ln that area of the 6morites we are told that 5g was the last of the giants )v.**+. 3is bedstead was kept as a relic in 2abbah of 6mmon, its length being nine cubits )at least


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*&.@+ feet+ and its width four cubits )at least ? feet+. 3is great si e must have beenintimidating to his enemies, but not to the 1od of Israel.

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)vs.*(9((+

Moses now publicly confirms the way in which he had divided the land alreadycon;uered between the two and one half tribes who had desired to remain on the east of

ordan. 4hat had been taken from Sihon king of 3eshbon was divided between the2eubenites and 1adites )v.*(+. $he rest of 1ilead and all 8ashan was given to the halftribe of Manasseh. $his area had been called the land of the giants )v.*&+.

6 leader named air of the tribe of Manasseh was foremost in capturing the region of8ashan and called 8ashan after his own name, 3avoth air, meaning


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matter< )v.(?+. 3e would see the land, but not enter it )v.(B+. oshua would take his placeas leader of Israel )v.( +.

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)vs.*9*%+

8ecause 1od had already blessed Israel and intended to bless them more greatly still.Moses urges them to


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ust as $imothy was told,


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et 1od would not give Israel up indefinitely to the folly of idolatry. Moses tells themthat in the area where they have been scattered they will eventually again seek the 0ord1od and will find 3im in seeking with all their heart and soul. 4e know they will not dothis of their own volition, but 1od will work in their hearts to drive them back to 3im, asis illustrated in - ekiel s vision of the valley of dry bones )- ek.&B:*9*%+. It will be the

0ord 3imself speaking who causes these bones of the whole house of Israel to cometogether and have flesh put on them, a figure of 1od s raising Israel from their state ofhelpless, inanimate ruin.

1od will make Israel feel the distance of their condition


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does not say that this would keep them interminably in their land, for he knew thateventually they would disobey and be scattered out of their land.

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)vs.%*9%&+

6s Moses had before been instructed ) um.&@:E9*@+, he now begins the work of settingapart certain cities of refuge. $he three cities to the west of the ordan would have to wait) osh.(':*9E+ till that land was con;uered, but the three east of the ordan were appointed

by Moses 99 8e er, 2amoth and 1olan. 8e er means fortification. a place enclosed andsafe from outside attack. $his speaks of #hrist, the only true safety for one who had

before been linked with those who crucified 3im, but has no attitude of hatred toward3im. Such an one is welcome if he flees to the 0ord esus, but if he hated him he wouldnot flee to 3im. 2amoth means height, speaking of the place of e!altation to which every

believer is brought through the redemption that is in #hrist esus, raised up and seated in

heavenly places )-ph.( :?+. 4hat a contrast to the place of lowest shame and humiliationthat was ours because being guilty of the death of #hrist= 1od provides such a refuge forall who have "udged themselves in view if the cross of #hrist.

1olan means oy or e!ultation, for when the 0ord receives one into the refuge if 3is presence, then we find more than protection, more than a high position, but


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for their ungodly deeds, but for


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*@:(EA * $hes.%:&9%+. 3omose!uality is worse still 99 a most flagrant corruption of the bond of marriage )2om.*:(?9(B+.

$he eighth commandment, < ou shall not steal< )v.*E+ is one that nearly all culturesacknowledge as right, though the law does not keep people from stealing. 6gain, the ew

$estament does not use the e!pression, ou shall not steal,< but goes even farther with anappeal to every #hristian heart,


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acknowledging that 1od had spoken to them, but fearful that 1od s continued speaking tothem would involve 3is anger in consuming them by fire )vs.(&9(@+. For if 1od is tospeak only in righteousness, how terrible must be the results= $hey were therefore toofrightened to come anywhere near to where 1od was. So they asked Moses to go nearand hear what 1od would say and afterward tell them )v.(B+. $hey did not want to be

e!posed to "udgment, but they did not mind if Moses was e!posed= 3owever, in thisMoses is a type of #hrist, the Mediator.

$he 0ord responded to their plea by telling Moses they were right in what they said)v.( +, that is, that only Moses could approach 1od at this crucial time. 8ut 3e added astriking comment,


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heart, with all your soul, and with all your strength< )v.@+. In 0uke *':(@9(B a lawyer whotested the 0ord ;uoted this verse )Deut.?:@+ and added from 0eviticus *E:* ,


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case of his sin against 8athsheba and her husband )( Sam.**+A yet still the lessons ofearly years remained to remind him of his need of the 0ord. 3e did sorrowfully confesshis sin and returned to the 0ord. 8ut Solomon came to the throne of Israel amid wealthand splendor, and it was not long before he married many wives who turned away hisheart from the 0ord, and go so far away that we never read of him repenting, as David

did.

For believers today too there will be disastrous conse;uences for disobedience andleaving the 0ord out of their practical lives, not eternal "udgment, but suffering under1od s governmental hand on earth.

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In spite of Israel s many failures in the wilderness. 1od would keep 3is 4ord to bring

them to the land of promise. Israel is told to go in and dispossess the nations greater andmightier than themselves, with great fortified cities, the people great and tall, descendantsof the 6nakim who were giants, who had a reputation of being invincible )vs.*9(+. 8utIsrael must understand that it was the living 1od who went before them


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Israel s sin caused Moses then to fall down before the 0ord a second time for %' days and%' nights, without food and water, for he was afraid of the anger of the 0ord againstIsrael, and he interceded for them before 1od, and the 0ord listened )vs.* 9*E+. 1od wasangry with 6aron also, and only the intercession of Moses preserved 6aron from

"udgment )v.('+. Moses, burned the golden calf, crushed it into particles like dust and

threw it into a brook of water )vs.('9(*+. $hese two verses describe what happened before Moses %' days of fasting and prayer.

Moses then speaks of other cases of Israel s rebellion, first at $aberah ) um.**:*9*'+,their complaining about their foodA then at Massah )-!.*B:(9?+, complaining about thelack of waterA then at >ibroth 3attaavah ) um.**:&(9&%+, when the 0ord showed mercyin giving Israel ;uails and they responded by greedily devouring them without anyrecognition of 3is goodness )vs.((9(&+. 6lso, Moses reminded Israel of their rebellionagainst the 4ord of the 0ord at >adesh 8arnea when they refused to go into the land) um.*%:*9*'+. 6ll of this proved Israel to be unworthy of the blessing 1od was going togive them in the land. 3ow could they possibly boast then that the prosperity given them

was because of their righteousnessH 6s Moses says, they had been rebellious against the0ord from the day he knew them )v.(%+.

7erse ( refers back to verse * to impress on Israel how dependent they were on anintercessor, for if they had gotten what they deserved it would have meant theirdestruction. 8elievers today also depend on the intercession of the 0ord esus for our

being borne with and sustained in our earthly wilderness history.

Moses prayer at the time was not based on any hope that Israel would improve in theirconduct, but on two great facts, first that 1od had claimed Israel as 3is own inheritance

by redeeming them from -gyptian bondage )v.(?+, and secondly, on the fact of who their

fathers were, 6braham, Isaac and acob, to whom 1od had given 3is unconditional promise )v.(B+. $hus, he asked 1od to remember these servants of 3is and turn 3is eyesfrom the stubbornness of Israel.

Moses used another powerful argument in verse ( . If 1od destroyed Israel in thewilderness, the -gyptians would say that 1od was not able to bring Israel into the

promised land, but had rather shown hatred to Israel by killing them. et, in spite of alltheir miserable failure, Moses reminded 1od the children of Israel were 3is own people,3is inheritance, whom 3e had brought by 3is great power out of -gypt )v.(E+, and could3e cancel the value of that work by their destructionH

$he history reminds us that we today are also fully dependent on the intercession of the0ord esus for our preservation and blessing.

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3ow perfectly right it was of 1od to re;uire of Israel to fear 3im, to walk in all 3isways, to love 3im, to serve 3im with all their heart and all their soul, to keep 3iscommandments and 3is statutes )vs.*(9*&+. et, in considering carefully each of thesethings, could Israel possibly be confident of obeying themH In fact, from the very outset,1od s legal re;uirements as regards Israel were doomed to fail, for people will never do

what is re;uired of them. $hus law re;uires, but the grace of 1od provides.

Moses proceeds to show how the 0ord had perfect title to Israel s obedience, for heavenand earth belong to 1od )v.*%+. et more, 1od had shown true delight in the fathers ofIsrael, 6braham, Isaac and acob, choosing them and their descendants above all othernations )v.*@+.

$herefore he tells them to circumcise the foreskin of their heart, that is, cut off the selfish,fleshly desires of their heartA and


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)vs.*9&(+

$his chapter emphasi es the results of obedience in contrast to the conse;uences of

disobedience. It begins with the commandment to love the 0ord their 1od, which ofcourse is the motivating power for keeping 1od s statutes )v.*+. et, though told manytimes to love the 0ord, Israel did not respond to this. For love cannot be legislated, asIsrael learned by e!perience. It must be spontaneous and voluntary. $he ew $estamentmakes this clear,


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their actions. 6s frontlets before their eyes indicates that their eyes were to be keptcentered on the truth of 1od rather than looking in other directions for help or guidance.Israel did not respond to the significance of these things, but such things are written forus today, that we should reali e the spiritual blessing of having the truth alwaysdelighting our hearts.

$he laws given to Israel were to be taught to their children. $hey were not to be usedmerely in public gatherings, but applied daily, to be spoken of anywhere and at all times.$hey were even to write them on their doorposts and on their gates )v.('+. $hus it was amatter of being constantly reminded. 4e today have more vital things than these to keepin remembrance, all the marvelous truths concerning the 0ord esus, 3is incarnation, 3islife on earth, 3is sacrifice of #alvary, 3is resurrection, 3is ascension, 3is present 3ighCriesthood at 1od s right hand for us, 3is promised coming again, 3is subduing allcreation under 3is feet, 3is reign of *'' ' years, 3is 1reat 4hite $hrone "udgment and3is eternal glory with its infinite blessing for all believers. 8ut the knowledge anden"oyment of #hrist in all these things will have wonderful effect in keeping us diligently

following 3im more fully than Israel could have done.

5bedience would multiply the days of the Israelites and their children in the land,


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worship was to be totally destroyed by Israel, by breaking down their pillars, burningtheir wooden images and cutting down their carved images. o vestige of these thingswas to be left, for Israel was not to adopt any such thing as part of their worship )v.%+.

$hey had no choice even as regards where they were to worship. 2ather, 1od had

decided this matter and Israel was to seek only the place 1od had chosen )v.@+. 4henthey entered the land, 1od would leave no doubt as to where that center of worship was.$heir worship in that place would re;uire


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today, yet by teaching unholy doctrines to their children, they are virtually sacrificingthem to the flames of hell=

$he only real protection we have from such evil is in obedience to the 4ord of 1od)v.&(+. 3ow vital it is that we should take to heart the words of this verse:


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#522GC$I5 I 76DI 1 6 #I$

)vs.*(9* +

It might occur in Israel that a report would reach the ears of anyone to the effect that a

city has been influenced by corrupt men to adopt the practice of worshiping false gods)vs.*(9*&+. $hen those who hear the report become responsible to check on its accuracy.$hey must not "udge unrighteously, nor on the basis of what they first hear, but must


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)vs.&9(*+

0eviticus ** has before laid down laws concerning this sub"ect, and these verses reinforcethem. 6 number of animals are listed as being clean and therefore fit for meat for Israel)vs.%9@+. $hese included animals that had cloven hooves and also chewed the cud. 6ny

animal that lacked one of these were not fit for Israel s consumption )v.?+. 6 list of someof these is found in verses B and .

6s to water creatures, all having fins and scales were permitted for food: if not, they werenot to be eaten )vs.E9*E+ o particular feature is mentioned as to birds, however, thatwere to be refused. et those that are mentioned are those that feed on carrion )vs.*(9*E+.In all of these things there is vital spiritual significance. For though under grace there isno longer any restriction as to eating these creatures )* $im.%:%9@+, yet if we feed on whatis spiritually unclean, we shall be badly affected by it. $he believer has so much e!cellentspiritual food that he should fully avoid what is harmful. 3ow well it is that we take toheart the 0ord s words,


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voluntary, not because of any law. acob promised to give a tithe )one tenth+ of all that the0ord would give him )1en.( :((+, but there is no record in Scripture of his every payingit.

8ut the law in Israel re;uired everyone to tithe all the increase of whatever kind, whether

grain, wine or oil, or the firstborn of their flocks and herds. In umbers * :(* we read ofall the tithes in Israel being given to the 0evites for their support, and of the 0evites beingre;uired to give a tithe of the tithes to the 0ord )v.(?+. et it seems here in Deuteronomy*% that the people were allowed to eat of their tithes


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1od s blessing in this way however would be dependent on Israel s carefully obeying the0ord, observing all 3is commandments )v.@+. So that this was a conditional promise.Israel failed to keep the conditions, and poverty was not abolished, so that the 0ord esustold 3is disciples,


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$3- 064 6S $5 85 DS-276 $S

)vs.*(9* +

It might be that a 3ebrew became so poor as to sell himself as a slave to his countryman.

If so, after si! years of service his master was re;uired to set him free )v.*(+. et morethan this, he was to supply his slave liberally with produce that would enable him to livein some comfort )vs.*&9*%+. $his was a remarkable provision made by 1od, so that noone would be so reduced as to become homeless, as many are today in the G.S.6. So longas one was willing to work, he would thus find means of support.

$he responsibility to care for slaves in this way was impressed on Israel with thereminder that Israel had been in slavery in -gypt and that the 0ord had redeemed themfrom such bondage. 0et them have the same attitude toward slaves as the 0ord had showntoward them.

It might be that a slave had such respect for his master that he did not want to go free, but preferred to remain a slave to his master )v.*?+. If so, the master was told to thrust an awlthrough the servants ear into the door in token of a total committal to the service of hismaster )v.*B+, for his ear was now committed to hearing only the instruction of hismaster, while the door speaks of his master s glad reception of such service.

$his is all beautifully of the perfect Servant, the 0ord esus #hrist, who, because of lovefor 3is Master, 1od the Father, 3is love for the #hurch, and for every individual

believer, has pledged 3imself to a life of service forever. $he pierced ear reminds us of3is willing sacrifice of #alvary by which 3e has committed 3imself to such willingservice. 6s regards freeing a servant at the seventh year, Israel is told it must not seem

hard to them to do so, for the slave had been worth double the value of a hired servant)v.* +. 8esides, the 0ord would reward the willingness of a master in letting the servantgo free.

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Israel also was re;uired to observe 1od s rights as #reator in regard to the flocks andherds each individual might own. $he firstborn males were to be set apart for the 0ord.$hey were not to use the animal to work for them, nor were they even to shear the

firstborn sheep )v.*E+. $he 0ord did not take these from them, but re;uired that they bringthem to the place of 3is choice ) erusalem+ and there eat them as before the 0ord. $hesewere peace offerings, offered to the 0ord, with the 0ord having a share, the priest alsohave his share, but the reminder eaten by the offerer and his household )v.('+.

6n e!ception was made in the case of an animal having any defect, for in this case itcould not be offered to 1od )v.(*+, for the offering is typical of #hrist in whom there is


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the purpose of re"oicing before the 0ord, in which they were to include all their familyand household servants, as well as any 0evite living there, and


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sufficient reminder, then we are in a bad spiritual state which will not be helped bymaterial ob"ects. 0et us greatly value the 4ord of 1od and refuse to add to it.

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)$his #ontinues the sub"ect of+

)chap.*?:*& to *B:**+

$his continues the sub"ect of righteous government. $he guilt of offering a blemishedsacrifice to the 0ord must incur severe "udgment )vs.*9(+ for transgressing 1od scovenant, as was true in the case of any who worship other gods, whether the sun ormoon or the stars which may seem to men on such a high level that worshiping themwould be permissible.

If a report came of any such abuses, then Israel was to in;uire diligently to be absolutely

certain that the report was true )v.%+. 4hen this was established without ;uestion, then theoffender, whether man or woman, must be brought to the gates and stoned to death )v.@+.In the present day idolatry is no less abhorrent to 1od, but in grace 3e is delaying 3is

"udgment until the future. et any such guilt on the part of one who professes to be a#hristian re;uires us to firmly refuse him any fellowship )( #or.?:*%9* A ( $im.(:*?9(*+.

3owever, the testimony of one witness would not be sufficient to pass a death sentence:there must be two or three witnesses )v.?+. 6lso the witness would be re;uired to be firstin putting the offender to death )v.B+. $his would make people slow to witness if theywere not persuaded fully of the guilt of the accused.

$here may also be cases that were too involved to enable a prompt decision, cases toohard to discern. 6t the end of the dispensation of grace we are warned that the timeswould be difficult )( $im.&:*+. 7+ is rightly rendered


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the rebuke is not effective in restraining this haughty attitude, it may become necessary torefuse the offender all practical fellowship )Mt.* :*B+.

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)vs.*%9('+

$hough 1od knew that Israel would only aggravate their difficulties rather than solvethem through having a king, yet 3e knew too that they were so self9willed that theywould eventually demand a king i.%:(?+. $hesedid not protect the kingdom from division soon after the death of Solomon )* >i.*(+.Depending on these things is not depending on 1od.

or was a king to


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4hether Solomon obeyed verse * and *E may be a ;uestion, but it would seem that if hehad written a copy of the law and had read it every day of his life, this might have

preserved him from the sad failure and disobedience that caused him such grief in hislater years. For the reading of 1od s 4ord would have such effect that it might keep himfrom having his heart lifted above his brethren )v.('+, for the pride that comes from

prominence can work severe havoc with a king, as it sadly did with Solomon. In all ofthis we are taught that if one is to rule rightly, he must first learn to be fully sub"ect to therule of the 0ord.

In beautiful contrast to Solomon, the 0ord esus, in all 3is life on earth, has shown perfect sub"ection to 1od. $hough 3e is 1od s appointed >ing, yet in all 3is wondrouslife of sorrow and love, 3e took no place of prominence, but displayed rather a perfectspirit of sub"ection as a Servant, not taking authority, but obeying the authority of 1od.$his lowly sub"ection has ;ualified 3im to eventually take the throne as >ing of kingsand 0ord of lords. 4hat confidence too believers can have in 3im, having seen 3imtested in 3is lowly life of sorrow and obedience. 3e is the only 5ne worthy to be given

the place of supreme honor and dignity, for 3e has proven 3imself in humiliation.

C2I-S$S 6 D 0-7I$-S: $3-I2 DG-

)vs.*9 +

$he proper support of the priests and 0evites is again insisted on. Since they were givenno inheritance in the land, and were separated to care for the interests of 1od among the

people, then they were entitled to eat of the offerings that Israel made to the 0ord )vs.*9(+. this portion of the offerings consisted of the shoulders, the cheeks and the stomach ofa bull or sheep. $his was not from the burn offerings, which were all offered to the 0ord

in fire, e!cept for the skin )0ev.*:?9*&A B: +. 8ut the priest had his part of the peaceoffering and of the sin offering, if the blood of the sin offering was not brought into theholy place )0ev.B:*%9*@A 0ev.?:(?+.

$he firstfruits of their grain, wine and oil and the first of the fleece of sheep were to begiven to the 0evites also )v.%+. Since they were to represent 1od s authority, then thesethings were primarily given to 1od, as is true today in ministering to 1od s servants.

It is insisted that the 0ord had chosen 0evi to stand to minister in the name of the 0ord,and this was passed on from father to son )v.@+. such succession for servants is not thecase in the #hurch of 1od today, but rather each servant now has a distinct call from

1od, apart altogether from natural relationship. See 1alatians *:* and ( $imothy (:(.0evites were scattered among the tribes, but if a 0evite desired with a longing heart toserve the 0ord in the place of 1od s choice ) erusalem+, he was to be welcomed thereamong other 0evites )v.B+, and share e;ually with them in the offerings brought to the0ord.

462 I 1S 6S $5 4I#>-D C26#$I#-S I $3- 06 D


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)vs.E9*%+

In the land of #anaan the evil of the nations had risen to an intolerable level: theirini;uity was full: therefore 1od was "udging them before Israel. So 1od warns Israelagainst adopting any of the evil practices that caused 3is "udgment. $hese included

making sons or daughters pass through the fire )v.*'+, a thing the nations considered areligious ceremony )Deut.*(:&*+, sacrificing their children to idols. $o ;uote fromFausset s -ncyclopedia )p.% @+, imshi represents Moloch as a hollow brass human9like

body with o! s head, and hands stretched forth to receive. 4hen it was thoroughly heatedthe priests put the babe into its hand whilst drums were beat to drown the infant cries, lestthe parents should relent.< Is seems hard to understand how such wickedness could be

"ustified by religious eal, yet such is the seduction of satanic power.

Cracticing witchcraft or soothsaying was also firmly forbidden, as well as the claim ofinterpreting omens, that is, anything that appeared to be unusual, to which superstitionmight attach some hidden meaning. 5ne who pretended to have discernment to interpret

such things was the victim of satanic deceit. Sorcery, also forbidden, is the practice ofdelving into spiritism by the use of drugs.

7erse ** adds to this the evil of con"uring spells, that is, hypnotism, and also thewickedness of one acting as a medium, which means one who is a go9between, bringingmessages from an evil spirit to another person. 6 spiritist is similar, that is, one havingcontract with evil spirits. 5ne who calls up the dead is one who claims to actually bring adead person in contact with a living person. $his is deception, for it is actually a familiarspirit who impersonates the dead person. $he witch of -ndor was asked by >ing Saul to

bring up Samuel )* Sam.( :**+, but when the woman saw Samuel she was terrified)v.*(+, for she was accustomed to the deceit of a familiar spirit. 8ut 1od intervened in

this one case to make a striking e!ception.6ll those engaged in such contracts with evil spirits were - M5S-S

)vs.*@9((+

In contrast to the deluded prophets of idolatry, the 0ord would raise up a prophet likeMoses )but infinitely greater than Moses+ from the midst of Israel )v.*+. Israel iscommanded to listen to 3im. Moses was at the point of being taken away in death. 8ut1od remembered how Israel had been terrified at the thought of hearing 1od 3imselfspeaking to them at Sinai )-!.(':* 9('+, and had asked for an intermediary betweenthemselves and 1od. $herefore the Crophet spoken of in verse * is the


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If one would not listen to 1od s words spoken by this Crophet, 1od would re;uire it ofhim. 1od would make this a serious issue that the guilty person could not escape. $he

ews asked ohn the 8aptist if he was that Crophet ) n.*:(*+, for they did not understandthat this Crophet could only be the Messiah of Israel. 3e is the 5ne Crophet whomeveryone is responsible to recogni e and believe.

4hile 1od s Crophet was to be obeyed, on the other hand anyone who assumed to be a prophet speaking in 1od s name, when 1od had not given him such a message, was to be put to death )v.('+. If there was any ;uestion as to whether the message was from 1od,then Israel was to observe whether the person s prophecy took place as he said. If not, thiswas not from 1od,, and the false prophet might give a sign that proved correct, but whenhe used this with the ob"ect of seducing others to serve false gods, then he must be put todeath, for the case proved that he was energi ed by satanic power. In this case inDeuteronomy * :(' it may not be satanic power involved, but the prophet was speaking

presumptuously, and must be put to death.

#I$I-S 5F 2-FG1-

)vs.*9*&+

4e have seen in Deuteronomy %:%*9%& that Moses set aside three cities east of the ordanas cities of refuge. ow Moses gives instructions to Israel that, when 1od should cut offthe nations of the land and Israel was established there, they should separate three citieson that side of ordan, each in a distinct area, as cities of refuge )vs.*9(+.

$hey were to divide the land into three parts on that side of ordan, with roads that would be helpful in denoting the bounds of those divisions as well as making it more simple to

flee to a city of refuge when a road led in that direction )v.&+.

ow 1od carefully repeats the proper terms under which one could claim the shelter ofthe city of refuge. It was a provision for a manslayer, not for a murderer. 3e might killanother unintentionally. 6n e!ample of this is given here also. 5ne might swing his a!eto cut down a tree, and the a!e head slip off the handle, accidentally killing another

person )vs.%9@+. In such a case he could flee to the city of refuge where he would be safefrom


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6s a battle was to take place, the priest )the high priest+ was first to address the people,telling them to have no fear of the enemy, for the 0ord was with them to fight for themand save them from defeat )vs.&9%+. 0et us remember that believers today are called tofight, not against flesh and blood, but against the deceit of satanic enmity that seeks tokeep us from en"oying our heavenly inheritance )-ph.?:*(+. $his conflict involves our

learning and standing for the truth of the 4ord of 1od in the face of many attempts toundermine or degrade it.

6fter the priest had delivered his message, then the military officers were to e!empt fromservice men for various reasons. If one had built a house, not having dedicated it to livein, he was to be e!cused, or if one had planted a vineyard and had not reaped its fruits asyet )vs.@9?+. $hese two e!emptions would not apply to any in Israel at the time Mosesspoke this, for Israel was not yet in their land, but they would apply when in the land.

6lso one who was engaged to be married was to be e!cused, lest he should die in battleand therefore never be married )v.B+. $hese three cases show us that attachment to the

present things of life will unfit us in some measure for the spiritual warfare that isattached to heaven. $oday, it is possible for us to put the things of 1od first even whenhaving to deal with ;uestions of property, food and human relationships. In fact, it is notonly possible, but it is spiritually moral.

8ut another test was to be taken, one not likely to be copied by any another nation. $heofficers were to ask if any man was fearful or fainthearted. If so he was told to returnhome, lest this fearfulness would infect other men too )v. +. $o show fear before theenemy will only mean defeat. Most of us must admit that we do have fears, but couragewill enable us not to show fear, for the 0ord is greater than our fears. #onfidence in the0ord will give courage to overcome fear.

$he officers were then to appoint captains, thus organi ing the army in an orderly way.4hen they approached a city to attack it, they were to proclaim an offer of peace to thecity, and if the city received this offer, then the city was to be placed under tribute toIsrael. If the offer was refused, 1od would give the city into the hands of Israel, whowere told to kill every man in the city, but they keep the women alive, the children andlivestock, and all would be considered as plunder for Israel )vs.*&9*%+.

3owever, this applied only to cities far from the land of #anaan, not to any of the citiesof the land. 6s to these, 1od had before commanded that men, women, children andlivestock should all be killed )vs.*?9*B+. $he reason for this we have already seen. $hesenations had sold themselves to the service of demonism and idolatry: their cup of ini;uitywas full, and none were to be spared )Deut.* :E9*(+. 1od knew that if they were allowedto live they would teach Israel the same evils to which these idolaters had becomeaccustomed )v.* +.

In besieging a city, no fruit trees were to be cut down for use in the attack )v.*E+. $reethat did not bear fruit could be used for this )v.('+. Fruit trees are for man s nourishment,not for "udgment. So, in the 4ord of 1od there are truths for nourishing and building up.


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8ut there are other truths that re;uire the pulling down of strongholds )( #or.*':%+. It isimportant that we use the truth for the purpose that 1od intends, not to misuse it.

G S507-D MG2D-2

)vs.*9E+

If one was killed and his body found removed from any city or town, the murderer beingunknown, then elders and "udges of Israel were re;uired to ascertain what was the nearestcity. $hen the elders of that city must take the responsibility of facing this righteously.

$his involved taking a young heifer that had never been worked or yoked for service, bringing it down to a valley where there was running water, a valley in its pristinecondition. $here the elders were to break the heifer s neck )v.%+. $his was not at all asacrifice, no matter of bloodshed. In fact, it is a reminder of -!odus *&:*&,


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garments worn, that two kinds of cloth were not to be used together. 1arments speak ofhabits. 0et them be clear and distinct, not compromised in any way.

$he tassels on the four corners of one s garment )v.*(+ are more fully e!plained in umbers *@:& 9%'. $he tassels were to have a blue thread in them. $hese were evidently

on the lower edge of the garments, so that when one looked down, he has reminded tolook up, for the blue speaks of heaven. $he word


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help )v.(@+. $his was rape, for which the man must die and the woman be held innocent)vs.(?9(B+.

If a man and woman who were not married nor engaged were guilty of having se!ualintercourse, the man must pay fifty shekels of silver to the woman s father and keep her

as his wife, being forbidden to ever divorce her )vs.( 9(E+. In all of these things 1odshows the seriousness of having se!ual relationships. 3e intended this only within themarriage bond, and those who today violate this can e!pect unpleasant conse;uences, aswell as the displeasure of the 0ord.

Finally, a man was not to take his father s wife, that is, his stepmother. 4hether his fatherhad died or not, this was forbidden. -ven among the 1entile nations this was recogni edas thoroughly wrong )* #or.@:*+. 3ow much more so for #hristians= et a man in the#orinthian assembly was guilty of this evil and had to be e!communicated )* #or.@:*9*&+.

-#-SS62 -K#0GSI5 S

)vs.*9 +

6 man who was emasculated in any way could not be recogni ed as one of Israel scongregation )v.*+. Such mutilation deprives one of his proper masculinity. $he 0ordmakes a clear distinction between men and women, and in the present day each hasdistinct functions in the assembly of 1od. So that the spiritual lesson for us is that wefully assume the responsibilities of our 1od9given place. 5f course in the #hurch of 1odtoday one s physical deformities make no difference to his spiritual blessings.

5ne of illegitimate birth was to be e!cluded from the congregation of Israel, and thiswould e!tend to the tenth generation of his descendants )v.(+. 6gain, this cannot beliterally applied today, but the case is typical of one who is not actually born of 1od, but

born of corruption.


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8ut 1od was above the opposition of 6mmon and Moab, turning their curses into blessing for Israel )v.@+, "ust as today 3e blesses 3is #hurch in spite of the opposition offalse religion. et Israel was not to seek the peace or prosperity of these two nationsforever )v.?+. So believers today must refuse to encourage in any way the evils of suchreligious deception as is seen in many denominations.

$here was a difference in regard to an -domite, and also an -gyptian )vs.B9 +. $hey wereto be treated with more consideration, and after the third generation could be assimilatedinto Israel, the number three speaking of the "udgment of the flesh in death andresurrection. For -dom pictures man in the flesh, not the false deception of Satan as isseen in 6mmon and Moab, but simply man without 1od. 3ow much easier are these todeal with than those who have embraced false religion= -gypt is similar to -dom in this,that it is typical of the world in its independence of 1od, and Israel had once been incaptivity to them, as we all have been at one time suffering bondage in a world awayfrom 1od.

M6I $6I I 1 6 #0-6 #6MC

)vs.E9*%+

Israel s camp was to be kept clean. -ven if some occurrence took place in the night bywhich a person became unclean, he was to go outside the camp until he was cleansed bythe washing of water in the evening )vs.*'9**+. 6lso, having no plumbing facilities, a

place was to be provided outside the camp where people could go to dispose of their bodywastes. $hey must bring with them some implement with which to cover the waste withearth afterwards )vs.*(9*&+. $hus we are reminded that whatever spiritual good there may

be in our lives, there are e!cesses that must be disposed of. See Chilippians &: . for 1od

was in the camp, and in 3is presence there is no place for uncleanness.MIS#-006 -5GS 064S

)vs.*@9(@+

4hile the law did not forbid slavery, and even in #hristianity slaves are told to obey their masters )-ph.?:@+, yet it was not 1od s plan that people should be in bondage to oneanotherA and if a slave escaped from his master, coming to an Israelite town, he was not to

be delivered back to his master, but allowed to remain within the shelter of the town towhich he had come, and given liberty to chose the place he desired to live within their

gates )vs.*@9*?+.4omen in Israel were forbidden to be prostitutes and men also forbidden to practicesodomy or prostitution )v.*B+. Such things were practice in the religious rituals of thenations 1od was "udging in #anaan, for people like to "ustify their evil practices bymaking them appear religious. 8ut this made the practice more abominable to 1od, for itis attaching 3is name to evil.


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6ny gains a woman made through prostitution she must not dare to bring as an offeringto 1od )v.* +. It would be a gross insult. $he same was true as to the price of a dog.Dogs, as unclean animals, are typical of 1entiles in an unclean state of unbelief. 4hat isconnected with uncleanness is offensive to 1od. It was reported not long ago that anowner of a dog racing track gave one million dollars to a so9called television evangelist.

1ains gotten by such gambling practices should be absolutely refused by one who doesthe 0ord s work, for 1od can certainly not accept such things.

In lending money or goods to a brother Israelite, the ews were not allowed to chargeinterest )v.*E+. #hristians too should consider it wise not to charge interest to another#hristian or to a close relative if lending to them because of an occasion of need.8usiness practices such as mortgages are of a different character, of course, but the 0ordtakes account of the unselfish treatment we show toward others, and will repay this in 3isown way )v.('+.

If one made a vow to the 0ord he must pay it all at the appointed time )v.(*+, for

negligence in this was sin. 3ow much better not to vow at all than to make a promise andnot keep it= $his law should have by itself kept Israel from making ;uestionable vows.3owever, the 0ord esus, in speaking of this law, says,


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3owever, the sad fact is that a man often finds an e!cuse for putting away his wife. Insuch a case in Israel he was re;uired to give her a certificate of divorce, thereby leavingher free to marry another )vs.*9&+. but if she did marry another man and he also divorcedher, or if he died, then the former husband must not take her back a wife )v.%+. $his would

be most unseemly, for he had before re"ected her for what he considered good reason.

$his is said to be


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out to him. $he reason is evident, for the creditor might see something in the house thathe would prefer to have and demand this as a pledge. If the debtor would bring out a

pledge that was fair, the creditor could of course refuse this and ask a more e;uitable pledge. 8ut this law would protect the debtor from the tyranny of his creditor.

If the debtor was poor and had to give something that he re;uired to keep him warm atnight, then the creditor must give the pledge back to him for the night )vs.*(9*&+. 6gain,this was proper consideration, and by this the friendship of another is gained.

6 hired servant was not to be oppressed, whether an Israelite or a 1entile. If he were poor, his wages should be given him every day )vs.*%9*@+ $his is only right, for when thework is done it should be paid for. In the ew $estament, masters are told to give theirservants


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8ut never was he to receive more than forty strokes. Caul writes in ( #or.**:(%,


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way. 8ut to have a hand cut off would be a traumatic reminder of her guilty action for therest of her life.

3aving differing weights is forbidden, one weight being large, the other small, one forselling, the other for buying, so that the user might be able to cheat the other party )v.*%+.

Spiritually too, we should be careful not to have one measure of "udgment for a certaincase and another measure for another case. 4eights and measures must be perfect and "ust. 5ne pound is to be precisely one pound, one yard precisely one yard. Strict honestyin such things would lengthen the days of an Israelite in the land )v.*@+. More than this,those who violate such principles of honesty are called by 1od $5 8- D-S$25 -D

)vs.*B9*E+

$his section is closely connected with the previous verses. 6malek had attacked Israel asthey came out of -gypt, striking all the stragglers whom they knew would be theweakest, the most tired and weary )-!.*B: 9*?+. Israel was not to forget this hatefulanimosity, but when settled in their land they were to


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$he basket was to be carried to the priest and the offerer was given words with which tospeak, in verse &. In declaring to the priest that he, the offerer, had come to the countrythe 0ord had sworn to Israel s fathers to give them, the individual was confessing whatwould be constantly remembered by Israel, that 1od had proven faithful to 3is word andIsrael s blessings had come from 3is hand. 4e too need constant reminders of 1od s

marvelous dealings with us in faithfulness and grace.

$he priest was then to take the basket and set it before the altar. $hen again the offererwas to speak, telling the priest his father was


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$he 0evites with the company on Mount -bal were then re;uired to proclaim with a loudvoice a number of curses )v.*%+. $hough Mount 1eri im with its blessings were notedfirst, yet the curses from Mount -bal are spoken first, for 1od knew they would incurthese curses.

$he first curse )v.*@+ is against anyone who makes a carved or molded image which the0ord abhors, and sets it up secretly. 5f course if this was done publicly the curse was "ustas effective, but 1od sees what is in secret too, though people may feel they can get awaywith such hidden evil. 4hen the curse was pronounced, all the people were re;uired tosay


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$he twelfth )and last+ curse is against one who does not confirm all this law. In otherwords, one who does not say


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of holiness, and 3e promised that their practical character would be the same if they wereobedient. $his would have a real effect on other nations in recogni ing 1od s interest inthis special people, and these nations would stand in awe of Israel )v.*'+.

$hey would be blessed by the 0ord with plenty, whether in children, in livestock and in

crops )v.**+.


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it, certainly 1od would forgive and restore them, but Israel s history thus far has been oneof rebellion.

For this reason the heavens would be bron e and the earth iron )v.(&+. $his would matchtheir attitude. $hey could e!pect no loving answer from heaven in their praying for

material blessings or relief, for the heavens would be as impervious as their own heart.$he earth would be like iron, not soft enough to produce anything, because their heartswere also hard.

$he rains of their land would be e!changed for powder and dust )v.(%+. this is not onlynegative )a lack of rain+, but as positive curse, to cause great distress. $he 0ord too woulddeliver them to humiliating defeat before their enemies )v.(@+. $hey would


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were unbearable )v.&%+. o strength would be left in their knees or legs because of sore boils that resisted healing, and the whole body would be dreadfully affected )v.&@+.

8ut not only would they suffer in their land, for the 0ord would see that they and a kingthey had desired would be taken captive to the country of foreigners, where the only

worship they would know would be idolatrous )v.&?+. In those circumstances they wouldfind no rest, but would rather become the ob"ect of the contempt and ridicule of all thenations )v.&B+. 3ow sadly true has this proven in all Israel s history since the captivity bythe 6ssyrians and by the 8abylonians took place centuries ago, and has been repeated inthe scattering of udah from their land following the crucifi!ion of their Messiah. Manynations still today engage in the ridicule and persecution of the ews.

Israel would plant much seed and get little return )v.& +, for locusts would consume theircrops. 4orms would eat up the fruit of their vineyards )v.&E+. $hey would have no returnfrom their olive trees )v.%'+. $his can be applied to believers spiritually today. 4hatever

planting we do, whatever energy we have in declaring the 4ord of 1od to others, it will

bear little fruit if we ourselves are guilty of disobedience to 1od. 3ow important that ourspoken testimony be accompanied by a testimony of faithfulness in our practical life=

8ecause of Israel s disobedience to 1od, their sons and daughters would go into captivity)v.%*+. $his has been spiritually true in many #hristian households. $hough the childrenhave heard the gospel of 1od s grace, if the parents are disobedient, it is very likely thatthe children will be taken captive by a legal type of #hristianity that puts them in

bondage to human laws.

0ocusts would consume the trees and all the produce of the land )v.%(+. Israel has oftensuffered from such infestations. $his is a direct infliction of 1od which ought to have

driven Israel back to 3im in repentance. 6liens would get the ascendancy over Israel.$hey would have to borrow from aliens instead of the opposite way around )v.%%+, thusthe foreigner would be the head and Israel the tail, a reversal of what would be true ifIsrael were obedient )vs.*(9*&+.

8ecause of disobedience all these curses would come on Israel until they were destroyed)v.%@+. 3as Israel been destroyedH es= 1od says in 3osea *&:E,


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In refusing to serve 1od they would become servants to their enemies, and in this wouldsuffer hunger and thirst and nakedness. Instead of the yoke of law )which was hardenough+ being put on their necks, they would have a yoke of iron, that is, being in

bondage to cruel enemies )v.% +.

$he 0ord would send a foreign nation against them that would show no respect for oldage and no compassion toward children )vs.%E9@'+. $his likely refers to the attack of the6ssyrians )( >i *B:@9?+, which devastated the ten tribes, and later to the attack of the8abylonians, when udah was brought under bondage )( >i.(%:*9&+.

$hese enemies would devastate the land of all its produce, leaving nothing for Israel)v.@(+. $hey would besiege the cities, no matter how well fortified, causing the starvingoccupants to go so far as to eat their own children )v.@&+. See ( >ings ?:( 9(E and

eremiah *E: 9E. 4e may well wonder why such things would not drive people s hearts back to the 0ord, but in verse @% we read that even the most refined of people would become hostile toward their wives and their children. Such would be the desperation

occasioned by hunger that there would be no consideration left for even the closest lovedones )v.@@+.

$he graphic details of all this, and how both men and women would be affected, are most painful to read. 7erses @? and @B speaks of even the tender and delicate woman, whowould eat her new born infant and her placenta, in secret, hiding this from her husband.$he reason is again pressed in verse @ ,


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$3- #5 DI$I5 60 #57- 6 $ 2- -4-D

)vs.*9(E+

7erse I speaks of a covenant the 0ord commanded Moses to make with Israel in the land

of Moab,


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and they are warned of the danger of any of their number desiring such idols and turningfrom the living 1od to these vanities )v.* +.

7erse *E refers to the danger of one acting so perversely as to hear the words of thesecurses pronounced against evil, yet to bless himself in his own heart, feeling that the

curses cannot apply to him in spite of following


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establishing of Israel as a nation again in her own land, though as yet only a smallnumber comparatively have returned, and have done so in a state of unbelief so far as#hrist their Messiah is concerned.

4hen this scripture is fulfilled, the 0ord will circumcise their hearts, that is, 3e will lead

them to use the sharp knife of repentance to "udge their sinful condition, and draw theirhearts in genuine love toward 3imself )v.?+. $his will take place at the end of the 1reat$ribulation, and will be a marvelous work of grace in the nation which will be born againin one day )Isa.??: +.

$he curse will be removed from Israel and put upon their enemies who have sought todestroy them )v.B+. Israel then will obey the voice of the 0ord because 3e will have giventhem a heart to delight in obedience )v. +. Csalm **E gives e!pression to the willingen"oyment of doing the will of 1od, which will be true of this restored nation for the*''' years of the millennium.

6s in verse the curse is removed, in verse E the blessing takes its place in every area oftheir lives, with the 0ord taking great pleasure in making everything pleasant for them.Such will be the result of their faith in willingly obeying 1od s commandments with alltheir heart and soul )v.*'+.

436$ 4I00 IS26-0 #355S-H

)vs.**9('+

4as it beyond Israel s ability to understand the covenant 1od was making with themH ot at all= -astern religions thrive on what is mystical, with little thought of actions

re;uired that conform to what is taught. 8ut 1od was not speaking in mystical terms, putting the truth high above the level of man s understanding )v.**+. It was not in heavenso that they must only hope for someone to bring it down to them )v.*(+. or was it overthe sea, impossible to act upon unless someone were to make the "ourney to bring it tothem )v.*&+.

$he measure of 1od s revelation to them was clear and plain, brought down to their level.It was very near to them, in their mouth and in their heart. $he word of 1od was so clearthat their mouths should have clearly confessed it and their hearts should have fullyembraced it, so that they might act upon it )v.*%+. $his verse is ;uoted in 2omans *': ,

but applying, not to law, but to the gospel of the grace of 1od, a far more complete

revelation from 1od than Israel was given. In this case the mouth is brought to confessesus #hrist as 0ord, and the heart is affected to believe that 1od has raised 3im from thedead )2om.*':E+. $hus, the present revelation of 1od in #hrist is a wonderful advanceupon the truth contained in the law, and has relevance to every area of our lives.

Moses, speaking for 1od, sets before Israel only two distinct alternatives, on the onehand


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1od s ways to keep 3is commandments, statutes and "udgments, they would live andmultiply and be greatly blessed in the land.

$he second alternative is declared in verses *B and * . If their heart turned away from1od, ignoring 3is word and worshiping and serving idols, then death and evil would

follow them.

Further, Moses declared that he called heaven and earth as witnesses that he hadfaithfully set before Israel these two choices, either life or death, blessing or cursing)v.*E+. 3e does not say,


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$ogether with their new leader, Israel must have the law written for them, which Mosesdid, delivering it to the priests. $hen the priests were commanded to read this law beforeall Israel every seventh year at the feast of tabernacles, in the place of 1od s choosing,which was erusalem )vs.E9l'+. $he seventh year was the year of release from bondage ordebt )Deut.*@:*+. $he feast of tabernacles was one of the three feasts that all males in

Israel were re;uired to attend )Deut.*@:*?+, so that in the seventh year all would hear thelaw read )v.**+. 8ut verse *( speaks of gathering men, woman and little ones. It wouldnot be possible that every individual from Israel would be gathered in erusalem at thistime, but it is implied that all who were able to be there ought to be there, for the childrenshould learn the truth of 1od too )v.*&+.

C25C3-# 5F IS26-0 S 2-8-00I5

)vs.*%9&'+

Moses had already approved oshua before all the people )v.B+, but now the 0ord tells

Moses that he must die shortly, and to call oshua, so that 1od would inaugurate him asleader of Israel. $hen the 0ord appeared at the door of the tabernacle in a pillar of cloud)vs.*%9*@+.

In spite of their having a new leader, 1od tells Moses that after his death Israel would become unfaithful, following the idols of the nations, forsaking 1od and breaking 3iscovenant )v.*?+. $his must have spoken deeply to the heart of Moses after his spendingtime and labor in declaring the law and pleading with Israel to keep it.

1od s anger would be aroused and 3e would leave Israel to the painful results of theirrebellion. Many evils would befall them, so they would reali e that 1od was no longer

among them )v.*B+. et, even then 1od would hide 3is face from them to make them feeltheir serious condition as they ought )v * +.

$herefore 1od provided a song for Israel, seen in the first %& verses of chapter &(. Moseswas to write it down for Israel to learn )v.*E+. 4hen 1od has brought them into the landand they have become well fed and wealthy, turning to idols and provoking 1od, thenthis song would testify against them. If learning it by memory, they would remember it,and its words would serve at least to embarrass them when they acted in disobedience)vs.('9(*+. It is ama ing how painstakingly 1od sought to impress on Israel from everyangle their responsibility to 3im, though 3e knew perfectly well that they would rebel.

Moses then wrote the song and taught it to Israel )v.((+. 6t this time he inauguratedoshua as leader in his place, encouraging him to be strong and courageous, for he would bring Israel into their land )v.(&+. 6lso, after he had completed writing the words of thelaw )the first five books of scripture+, he commanded the 0evites to put the 8ook of the0aw beside the ark of the covenant )vs.(@9(?+. $his was a plain witness for 1od and awitness against the evils that the people would soon embrace, therefore a witness againstthem )vs.(%9(?+.


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Moses retained no hope whatever that Israel would be obedient. 3e says he knew that,since they had been rebellious during his life, this would only increase after his death )v(B+. $herefore he asked for the gathering of the elders of all the tribes, not to give themany false hopes, but to tell them he knew that after his death Israel would become utterlycorrupt and turn aside from 1od s commandments. Caul speaks similarly in 6cts (':(E9&'

to the -phesian elders,


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was a perverse and crooked generation )v.@+, perverting the best things to a depraved useand crookedly manipulating what truth they knew to "ustify their evil actions.

7erse ? is a pleading appeal from 1od. 3ow could they deal so foolishly with 3im who is both a great 1od and a gracious Father who had bought them at so great a priceH 99 in fact

being their Maker who had established them as a nation.

M-M52I-S 5F 15D S 155D -SS

)vs.B9*%+

$he song continues by a call to remember the days of old, the years of many generations)v.B+, urging the present generation to ;uestion their fathers and the elders of Israel as tothe work of the Most 3igh dividing to the nations the inheritance 3e 3imself had decidedupon )v. +. 6t the time 1od separated the sons of 6dam, when 3e confounded them bychanging their languages, 3e set the boundaries of the nations in direct relation to Israel,

for Israel was 3is chosen people and other nations were looked at as subservient to them.

8ut Israel did not immediately possess their land. 1od


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8ut eshurun grew fat and kicked< )v.*@+. eshurun means


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IS26-0 S I1 526 #- 06M- $-D

)vs.( 9&&+

Israel is now said to be a nation void of counsel and without understanding )v.( +.

#ounsel was certainly available for them from the word of 1od, and there was no rightreason for them to be without understanding. $heir ignorance was ine!cusable. 0et usremember that the word


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in the land were in bondage. 4as Israel so ignorant that they thought they too mightindulge in such things without suffering dire conse;uencesH

15D S 7I#$52 I GD1M- $

)vs.&%9%B+

In contrast to Israel s ignorance we read in verse &% of 1od s hidden wisdom which Israelcould not discern, wisdom laid up in store, sealed up among 1od s treasures. #ould evilever discourage 3imH 4as he intimidated by itH * #orinthians (:B9 speaks of this


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wickedness of mankind, but 3is patience will give place to awesome, sudden "udgment,with no sparing of those who have proven themselves enemies.

$he language of the song is most graphic. 1od will make 3is arrows drunk with blood.3is sword shall devour flesh with blood from many slain, from the captive to the heads of

the leaders of the enemy )v.%(+.

8ut the noise of battle will be hushed to silence and 1entiles are bidden to re"oice alongwith Israel, for there will be 1entiles spared and delivered as well as Israel, by this greatvictory of the 0ord esus over all enemies )v.%&+. 3e will provide atonement for 3is landand 3is people.

4hen Moses spoke the words of the song of this chapter, oshua was identified with him)v.%%+, and oshua was a witness as Moses gave one last e!hortation to the people inverses %? and %B telling them to set their hearts on all the words given to them from 1od,and to command their children also to observe all the words of the law. It was not a futile

matter, as Israel later came to think, but their very life by which their days in the landwould be prolonged through obedience. Moses therefore can never be blamed for givingIsrael unclear or insufficient instruction.

M5S-S #5MM6 D-D $5 DI-

)vs.% 9@(+

$he same day that Moses gave Israel the words of the song, 1od commanded him to goup to Mount ebo and die on the mountain. 3e did not die from illness or old age, but1od simply took his life from him because he had disobeyed 1od s orders at the 4aters

of Meribah, striking the rock instead of speaking to it ) um.(':B9*(+.

et 1od told him he would see the land without entering it )v.@(+. $here is a deeperreason than Moses disobedience that he would not enter the land, for he was thelawgiver, and law cannot bring the people of 1od into their inheritance. oshua, whosename in 3ebrew is the same as the 1reek name esus 99 ehovah Savior 99 was the leaderinto the land of promise, for he speaks of the grace that is in #hrist esus in contrast tolaw. $he death of Moses did not take place, however, before he blessed all the tribes ofIsrael )ch.&&+.

$3- 80-SSI 1 5F $3- $2I8-S

)vs.*9(E+

$hough Deuteronomy is a book largely of admonition, yet all admonition is finished bythe end of #hapter &(:%B, and #hapter && beautifully closes 1od s message for Israel by

pronouncing blessing that is high above all the demands of law.


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$his blessing is prophetic of the millennial blessing of Israel still future. It is introduced,however, with the 0ord coming from Sinai, leaving behind the covenant of law anddawning on Israel from Seir, but shining forth from Caran )v.(+. Caran means


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would hear udah s voice, as indeed 3e hears every prayer of 3is beloved Son, and will bring 3im to 3is people at the time they are reduced to utter helplessness. 3is hands will be sufficient for him. $his can only be said of #hrist, the works of whose hands areabsolute perfection. 1od also would be 3is help against 3is enemies, defeating them inthe day of 3is glory.

0-7I

)vs. 9**+

Simeon is left out of this list entirely, possibly because of Simeon s taking the lead incorrupting Israel in committing fornication with the Midianites ) um.(@:*%+, while 0evihas a great deal said about him. 0evi was the third son of acob, and pictures resurrection

blessing, therefore given the place of priesthood to draw specially near to 1od.. 0evi sthummim and urim are said to be


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beautifully seen in the coming day of her glory. $his is because 8en"amin is primarily atype of the 0ord esus, and today the #hurch of 1od shares in the blessing ofidentification with 3im, dwelling between 1od s shoulders, a character that eachindividual believer has title to en"oy. It is sad that we do not more fully en"oy it.

5S-C3

)vs.*&9*B+

Much more is said of oseph, however, for 8en"amin did not go through the deepsuffering and pressure that oseph did. $his section speaks of the abundance of fruitful

prosperity that Israel will yet en"oy in the age to come. Csalm %:* tell us,


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Israel will also be blessed with the precious things of the earth and its fullness )v.*?+.$heir land, their earthly possession, will bear fruit abundantly because of


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weight of "ust one elephant= 8ut the combined population of insects, animals, birds andhumans is nothing compared to the weight of the population in the seasA for the seascover over two9thirds of the surface of the earth, and there is marine life at every depth of the seas, while on earth there is only one level and huge e!panses of earth areunpopulated by humans or animals. $his wealth in the seas is only symbolical of the

wealth that 1entiles will bring to share with Israel in the millennium.

$he sand of the seashore )1en. ((:*B+ also speaks of 1entiles, so that


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Dan means


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In that day the enemy will not be able to stand: 1od will thrust him out, with the solemnsentence,


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$he age of Moses at his death was *(' years, yet his eyes were not dim nor his naturalvigor diminished )v.B+. 3e did not die of disease nor of old age, but 1od took his life at1od s appointed time. 4hat a life indeed of faithful devotedness to 1od in the face ofalmost every kind of opposition= et he was a man sub"ect to the same sinful tendenciesas we are. 3e is a striking proof of the fact that 1od will provide the necessary grace and

strength for the carrying out of any responsibility that 3e may put upon any believer.

$hough they could not attend his funeral, the children of Israel mourned for Moses in the plains of Moab for thirty days )v. +. o indication is given that Israel thought Mosesmight "ust be lost on the mountain, and therefore send men to search for him, as the sonsof the prophets did when -li"ah had been translated by 1od )( >i.(:*@9* +. $here was no

precipitate action on Israel s part to press into the land. 1od would have them in a state of calm submission to 3im and to 3is working before 3e called them to attack theirenemies. $he thirty days mourning was therefore a good preparation

3owever, 1od had prepared oshua as a successor to Moses, giving him a spirit of

wisdom for the service he was now to take up in a way clearly distinct from that ofMoses, yet with the full fellowship of Moses, who had laid his hands on oshua, ane!pression of identification with him as the new leader of Israel )v.E+. 4hatever servicemay be necessary to be performed, only the person 1od prepares for it will be able to

perform it.

et we are told that since that time there has not arisen another prophet like Moses )v.*'+.6re we not absolutely ama ed at the tremendous accomplishments of that one man inleading over two million people through a wilderness for forty yearsH 3is nearness to1od was the one secret of his endurance )3eb.**:(B+.

6ll the signs and wonders that 1od sent him to do in -gypt are specifically mentioned,which would include the ten plagues sent on -gypt and the passage of the 2ed Sea )v.**+.$he wilderness history also was attended by orab, Dathan and 6biram ) um.*?:( 9&@+. $hrough all of these thingsMoses remained the faithful, humble servant of 1od, never e!alting himself or gloryingin his prominence. et throughout his life he was too greatly dishonored by Israel. Sincehis death, however, Israel has held him in great esteem= Such is the sad perversity of thehearts of people generally=

Comments on the Book of Deuteronomy-L M Grant

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Transcript of Comments on the Book of Deuteronomy-L M Grant