THE CHRISTADELPHIAN EXPOSITOR"Lift up thine eyes, westward, north-

ward, southward, and eastward, and be-hold it with thine eyes" — These are simi-lar words to those spoken to Abraham when he was told to look, north, south, east and west, "for all the land which thou seest, to thee will I give it, and to thy seed for ever" (Gen. 13:14). In viewing this same land Moses saw the promises "afar off' (Heb. 11:13). The directions are de-scriptive when read in the Hebrew — "Westward" literally becomes seaward, pointing to the Mediterranean which is to the west; "northward" is literally the hid-den, or dark place, and extended from where he stood to Mount Hermon; "southwards" indicates the right, for the east is always the front to the Hebrew; and "eastward" is literally the sun's rising. Moses was invited to view the land in all those directions, because it was promised to Israel. The nation has not yet received that land, but will do so in the age to come. In being invited to view the land eastward, as part of that promised, it is obvious that the Promised Land is not limited to that west of Jordan.

" For thou shalt not go over this Jor-dan" — This statement is constantly re-it-erated (Deur. 1:37; 4:21-22; 31:2).

VERSE 28"But charge Joshua, and encourage

him, and strengthen him" — Joshua had a formidable task in taking over where

CHAPTER FOURMoses left off. He needed all the encour-agement and help that his great predeces-sor could give him. Moses gave Joshua his orders, and strengthened him in the work before him (See Num. 27:23; Dexit. 1:38; 31:3-7). Joshua also received encourage-ment direct from Yahweh (see Josh. 1:1-9).

"For he shall go over before this people, and he shall cause them to inherit the land which thou shalt see" — In doing this Joshua typed the work of the Lord Jesus Christ. "What the Law could not do in that it was weak through the flesh", God did through Christ (Rom. 8:3). This was foreshadowed in the work of these two great leaders of Israel. Joshua led the people over Jordan as a shepherd, and therefore accomplished what Moses could not do. In the type, he represents the ministry of grace, whilst Moses set forth the condemnation of the Law.

VERSE 29"So we abode hi the valley over against

Beth-peor" — Beth-peor signifies the house of peor or the opening. It was situated in the valley of Shittim, on the Eastern side of the River Jordan opposite Jericho. It was a place notorious for the licentiousness practised there as recorded in Num. 25:1-3. In this valley the tribes re-mained in their tents awaiting the com-mand to move.

Israel's Privileged Status Brings Heavy Responsibility — w. 1-8Moses commences his exhortation by clearly stating that the privileges granted the people of Israel great privileges in being the recipients of divine revelation, calls for a practical response. The Word of God must be hearkened to, heeded, and trans-lated into active obedience. No nation has been granted the benefits and opportunities afforded Israel; so it is expected of the people that they respond to that granted them. A similar exhortation applies to spiritual Israel today.

VERSE 1"Now therefore hearken, O Israel, unto

the statutes and judgments which I teach you, for to do them" — The word "sta-tutes" is from the Heb. Choqqim, from Chaqaq signifying "to engrave . The word therefore describes laws that are intended to be engraven upon the conscience, so demanding obedience. The word "judg-ments" is from the Heb. Mishpatim and relates to "verdicts—or case laws", that is laws laid down by authority, or so settled by ancient custom, as to guide a judge in the decisions to be granted in certain specific cases. True Israelites were called upon to heed that which Yahweh com-manded, and to bear in mind the benefits of so doing, or the punishments they could incur if they failed to do so.

"Which I teach you, for to do them, that ye may live, and go in and possess the land which Yahweh, God of your fathers has given you" — The term "to live" does not

raelites both to possess the land, and to enjoy the inheritance of it.

VERSE 2"Ye shall not add unto the word which I

command you, neither shall ye diminish ought from it, that ye may keep the com-mandments of Yahweh your God which I command you" — To the law of Yahweh, nothing must be added or taken away. The main idea is that there must be no attempt to pervert the plain meaning of the Div-inely given instruction. The, Lord Jesus Christ charged the Pharisees with "mak-ing the Word of God of none effect through their traditions" (Mark 7:13). His reference was to the Law. It must be reve-rentlypreserved, as well as observed. To keep God's word means life; to disobey it means death; as witness the fate of those who died by succumbing to the worship of Baal-peor (Num. 25:1-9). In this verse we have another term related to the Law, namely "commandments". This is from the Hebrew Mitswath from Tsavah — "to constitute, enjoin". The term seems to re-late to commandments given in relation to specific occasions, such as offerings and so forth. As there was to be no diminishing of, nor adding to, the revelation of Yahweh given through Moses, so, in the final chapter of The Apocalypse, there is a warning of dire punishment for any who may tamper with the revelation given, who "shall add unto these things", or "take away from the words of the book of this prophecy" (Rev. 22:18-19). In a flag-rant manner, religions such as the Mor-mons, have not hesitated to add to, and di-minish from the clear teaching of the

CHAPTER FOUR

THE LESSON OF THE WILDERNESSWANDERINGS IMPRESSED UPON

THE NEW GENERATION

Having brought his historical review to an end, Moses launches into his final exhortation. This also is interwoven with appeals to past experiences of the nation, so giving point to the lessons it is intended to impress. The chapter is divided into three main sections:

64 65

THE CHRISTADELPHIAN EXPOSITORWord of Yahweh by claiming new revela-tions or perverting the obvious teaching of the Word. The warning in both Deuteronomy, and The Apocalypse re-lates to the adding to, or diminishing from, the power and significance of the words recorded. It is the responsibility of those who would worship Yahweh in truth, that they seek out the literal mean-ing of His words and instructions, and apply them fully in their lives. It is signific-ant and appropriate that both Moses and the Lord should issue this warning during the last messages they respectively deli-vered to the Israelites during their two ministries.

VERSE 3"Your eyes have seen what Yahweh did

because of Baal-peor" — The reference is to the sin described in Num. 25:1-3. The punishment was severe, and witnessed by representatives of the nation (See Num. 25:4-9; 31:16). Hence that generation that witnessed the goodness of Yahweh in His deliverance of the nation from Egypt, also felt His severity. The new generation is now called upon to keep that in mind. Similar instruction is given to the Lord's followers today (see Rom. 11:22). Inas-much as the people had witnessed what Yahweh did, gave point and power to Moses' exhortation.

"For all the men that followed Baal-peor, Yahweh thy God hath destroyed them from among you" — The record states that 24,000 died in the plague that smote the people for their sin. However, Moses implies that there was a careful dis-crimination made so that it was only the guilty who were destroyed.

VERSE 4"But ye that did cleave unto Yahweh

your God, are alive everyone of you this day" — The term "cleave" in this state-ment is a most significant one. It is the term used to describe the true state of marriage (see Gen. 2:26); and so includes love for the object of it. The term, relates to those who recognised their responsibil-ity to Yahweh as that of a wife to her hus-band (see Isaiah 54:5), and therefore man-ifested loving submission to His desires, whilst repudiating any adulterous associa-tion with the gods of the Midianites. It is significant that the term used to describe sexual intercourse (designed to conceive a new life — see Gen. 4:1), is that also used to describe a true worshipper's obedient

CHAPTER FOURand loving submission to the will of Yahweh (cp. 2 Sam. 2:12 with John 17:3). Thus human relationships are used in the Word to illustrate our moral respon-sibilities to Yahweh.

VERSES"Behold, I have taught you statutes and

judgments, even as Yanweh my God com-manded me, that ye should do so in the land, whither ye should go to possess it"— This verse should be compared with v. 1. In the former verse Moses used the pre-sent tense / teach you. Here he uses the past tense: / have taught you. Deuteronomy is an exposition of Laws al-ready given, with the new conditions ex-perienced in the Promised Land in mind. Moses again emphased that the things set before the people were the command-ments of Yahweh; and therefore obedi-ence to them was imperative. Only by so doing would they be permitted to enjoy the inheritance set before them. He de-clared that his words were the words of Yahweh, and should be accepted as such. In that regard, he typed the Lord Jesus Christ. Like Moses, the Lord declared that the words which he spake to the people were not his own, but were words that came from God (see John 7:17; 12:49; 14:10).

VERSE 6"Keep therefore and do them; for this is

your wisdom and understanding in the sight of the nations which shall hear all these statutes and say, surely this great na-tion is a wise and understanding people" — If Israel manifested obedience to the things of God, it would constitute a wit-ness to His truth before all nations. Yahweh declared through Jeremiah that the people were chosen, "that they might be unto Me for a people, and for a name, and for a praise, and for a glory; but they would not hear" (Jer. 13:11). Yahweh chose Israel, guided them, educated them, revealed His will to them in order that they might reflect His glory and that they might De equipped to pass on to others the message of His plan. But, as the prophet sorrowfully adds: "they would not hear". The Proverbs adds: "the fruit of the righteous is a tree of life, and he that is wise win net h souls" (Prov. 11:30). Yahweh's statutes "make wise the simple" declared the Psalmist (Psa. 19:7; 119:98,99), and they who are thus made

CHAPTER FOURwise, attract the attention of others by the fame of their wisdom. Thus the Queen of Sheba was drawn to the wisdom of Sol-omon (1 Kings 10:1); and in every age, people have been drawn to God by seeing the impact of the truth upon the lives of believers. The Lord taught: "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matt. 5:16). He instructed his apostles: "By this shall all men know that ye are my disciples, if ye have love one toward another" (John 13:35). It was Yahweh's laws that made Is-rael unique among all the nations. This is acknowledged even to the present day. Men continue to express the great debt that mankind owes to the Hebrews be-cause of the great teaching that has eman-ated from them to all the world. In like manner, when Christ's followers take Yahweh's word to heart, their actions command the respect of others. How often have the one-time friends or ac-quaintances of believers been induced to enquire the cause of such a change, and so be drawn to God through the channel of their witness.

Moses made reference to both wisdom and understanding. The Book of Proverbs proclaims that the "fear of Yahweh is the firstfruits of knowledge" (Prov. 1:7); and Job adds his witness by stating: "Behold the fear of Yahweh, that is wisdom; and to depart from evil is understanding" (Job 28:28). Hence, adds Proverbs: "Wisdom is the principal thing; therefore get wis-dom, and with all thy getting, get under-standing" (Prov. 4:7).

Admiration for the laws given to Israel have been expressed in the past (1 Kings 4:34; 10:6-9; Dan. 1:20; 4:9); and will be acknowledged in the future (Zech. 8:20-23).

VERSE 7"For what nation is there so great, who

have God so nigh unto them, as Yahweh our God is in all things that we call upon Him for?" — The greatness of Israel was not due to any militant might or inherent ability, but to the fact that God was nigh unto them. Members of other nations, who would desire to approach unto Him must do so through Israel, and upon Is-raelitish principles. This is so in Christ, as it was under Moses. A person in Christ has been brought nigh to the Commonwealth of Israel, and to the God of Israel (Eph. 2:12-14). The R.V. makes an important

THE CHRISTADELPHIAN EXPOSITORamendment to the AV rendition of the verse before us. It gives it as: "For what great nation is there that hath a God so nigh unto them as Yahweh our God is, whensoever we call upon Him". In illustra-tion of this statement, see Deut. 33:29; Psa. 34:17-20; 145:18. The word "God" in this verse is "Elohim" in Hebrew, and is a plural word that elsewhere is rendered angels (Psa. 8:5). The angels are "minis-tering spirits sent forth to them who shall be heirs of salvation" (Heb. 1:14). It is through the ministry of the angels that Yahweh helps His elect (Psa. 103:20-22). Jacob saw the vision of angels ascending and descending the staircase that led to heaven, as he rested his tired head upon the stone pillow at Bethel (Gen. 28:10-13), and now his descendants are re-minded that the help of Yahweh is availa-ble through His ministering spirits, when they turn unto Him. This same wonderful privilege of contact with Yahweh is open to believers today, so that the divine herit-age granted Christ's followers is: "No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt con-demn" (Isa. 54:17). They can rejoice in the wonderful privilege that is granted them in being accounted the Israel of God (Gal. 6:16).

VERSE 8"For what nation is there so great, that

hath statutes and judgments so righteous as all this law which I set before you this day?" — The answer to this question is that no nation has been granted such won-derful privileges. Even today, when Israel as a nation has been temporarily cast off, it is only through the Israelitish constitution of things that Gentiles can enter into cov-enant relationship with Yahweh.

The Individual Responsibility To Obey —w. 9-13

The people are told that possession of the oracles of God are beneficial only to those who keep in mind the requirements of Yahweh and reverently fulfil them. Time and again in Deuteronomy, Moses takes the nation back to the historic proclama-tion of God at Horeb. A Voice was heard giving commandments and making a co-venant, appealing to conscience and faith, and it is the people's individual responsibil-ity to hearken and act in accordance with requirements.

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THE CHRISTADELPHIAN EXPOSITOR VERSE 9

"Only take heed to thyself" — It is a believer's personal responsibility to learn the requirements of Yahweh, for true religion and the possession of wise laws and teaching are only of benefit if acknowledged and applied.

"And keep thy soul diligently" — Care needs to be exercised to make life worth living (see v. 1). If believers redeem the time by active service to Yahweh they gainfully use the span of life which God has granted them. See Prov. 3:1-2,16-17; 13:3; 16:17; 19:16; Eph. 5:16; Col. 4:5. In the fuller sense, of course, those who follow the admonition of Moses will keep their lives eternally in the age to come.

"Lest thou forget the things which thine eyes have seen" — Scenes soon fade from one's memory when circumstances change, particularly unpleasant things, such as Israel had seen at Baal-peor (cp. v. 3). Regarding Israel, the Psalmist lamented: "They soon forgat His works" (Psa. 106:13,21; Psa. 78:11).

"And lest they depart from thy heart all the days of thy life" — The heart was considered the seat of knowledge by the Hebrews, the place of inner understanding that should govern the desires. Both intellect, and emotions need to be exercised by a knowledge of Yahweh and His ways.

"But teach them thy sons and thy sons' sons" — This is an Abrahamic characteristic (Gen. 18:19). The teaching of Moses is that such instruction should become a family project, and not be left entirely to some outsider to perform. The Truth needs to be openly discussed by all members of a family, as the natural thing to do. (See Deut. 6:7; 11:10; Psa. 78:4-6).

VERSE 10"Specially the day that thou stoodest

before Yahweh thy God in Horeb, when Yahweh said unto me, Gather Me the people together, and I will make them hear My words, that they may learn to fear Me all the days that they shall live upon the earth, and that they may teach their children" — The word specially is in italics and should be eliminated. The R.V. renders: "At the day that thou stoodest before Yahweh. . ." See Exod. 19:9,16. Divine revelation is designed to instil fear in the hearts of believers. Such fear, or awe, is not an adverse emotion, but the best thing for flesh as it is constituted

at pre-

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CHAPTER FOURsent. It developes reverence for the object of it. And gradually, as the believer comes to understand and appreciate Yahweh more, his "fear" becomes blended with love: love of God which he delights to share with him fellowman. The Book of Proverbs declares: "The fear of Yahweh is the firstfruits of knowledge" (Prov. 1:7 — Heb.). As Yahweh required that the firstfruits be offered unto Him, so should be this "fear". It needs to permeate the home, so that all its inmates hold Yahweh in the utmost reverential respect. The daily readings of the Word, public thanks for the blessings of food receive, and fam-ily prayers can contribute towards this de-sirable objective. Such reverential awe is induced by hearing (Deut. 4:10), doing (Deut. 5:29), keeping (Deut. 6:13), walk-ing (Deut. 8:6). Thus the "fear of Yahweh" is no mere, inarticulate, superstitious awe of the unknown, but a respectful, reverential love for One Who has revealed Himself in His word, and Whose goodness has been experienced in the lives of His worshippers.

VERSE 11"And ye came near and stood under the

mountain" — Moses led the people close to the mountain (Exod. 19:17), but the theophany of divine glory was so awe-in-spiring and fearful that they requested that he act as a mediator (Exod. 20:19-21).

"And the mountain burned with fire" — See Exod. 19:18; 10:18, and the exhor-tation of Heb. 12:18-23.

"Unto the midst of the heaven" — The Hebrew expresses this as "the heart of heaven"; that is, to the very sky: a descrip-tion of the mighty pillar of fire that blazed on Mt. Horeb betokening the presence of Him who is "a consuming fire" (v. 24; Deut. 9:3).

"With darkness, clouds, and thick dark-ness" — The plural "clouds" is better ren-dered in the singular number, cloud. The RSV provides: "wrapped in darkness, cloud and gloom". See Exod. 19:18; 20:18; 24:16-17. Yahweh manifested Him-self in a thick cloud of darkness which hid His overpowering glory from the people (Exod. 19:9,16). This cloud settled on the mountain, whilst above it the divine glory shone forth as a pillar of fire (Exod. 19:18) ascending to the heart of heaven above.

VERSE U"And Yahweh spake unto you out of

the midst of the fire" — See Ch. 5:4,22.

CHAPTER FOUR"Ye heard the voice of the words,

but saw no similitude" — See w. 33,36. Whereas the people only saw the fiery glory, and heard the Voice of Yahweh (Exod. 19:18; 20:18; 24:16-17), Moses did see the similitude of Yahweh as revealed in the angel of His presence (Num. 12:8; Isa. 63:9); and the Apostles saw it manifested in the Son (John 1:14; Heb. 1:3; 1 John 1:1-3). The word "similitude" sig-nifies shape or appearance, and argues the corporeal personality of Yahweh. James taught that man is made "after the similitude of God" (James 3:9).

"Only ye heard a voice"—The Hebrew renders this as save a voice. They saw no shape, but they heard the Voice of Yahweh. But even this filled them with such fear that they requested that Moses act on their behalf (Exod. 20:18-19). The Voice of Yahweh can be heard today whenever His word is opened; but, unfortunately, like Israel of old, people prefer others to do the hearkening for them.

VERSE 13"And he declared unto you His

covenant, which He commanded you to perform, even ten commandments; and He wrote them upon two tables of stone" —

See Deut. 9:9,11; Exod. 24:12; 34:28. This statement identifies the Mosaic covenant with the Ten Commandments, contrary to the claims of Seventh Day Adventists who teach that they represent the Abrahamic Covenant. They separate the Ten Commandments from the rest of the Law as given through Moses which they describe as the ceremonial law or Mosaic Covenant, and claim that only animal sacrifices are done away in Christ. This is not so, however. The Ten Commandments formed an integral part of the Mosaic Covenant. Paul contrasted the Abrahamic Covenant confirmed in Christ with the Covenant made through Moses, and he described the former as "the new covenant" and the latter as "the old" (Heb. 8:13). Moreover, he defined the two tablets of stone on which the Ten Command-ments were inscribed as "the tables of the new covenant" i.e. the "first" or Mosaic Covenant (Heb. 9:4,1). It was the Covenant based upon the Ten Commandments that Paul described

as "decaying and waxing old and ready to vanish away" (Heb. 8:13). That Covenant having been taken away, is no longer binding on those who

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are in Christ Jesus as Paul consistently taught (Rom. 7:4); though it still has a claim against those who persist in attempt-ing justification by its means, for they are "debtors to do the whole law" (Gal. 5:3). Does that mean that those in Christ can ig-nore the provisions of the Law and the Ten Commandments? By no means. They express eternal verities that must be re-spected and acted upon by those

who would please God and Christ. But the Mosaic Law demanded obedience in every particular, and did not make provision for the weakness of the flesh to sin (Rom. 8:3). On the other hand, the Abrahamic covenant, confirmed by Christ, is based on faith and grace, and provides for forgiveness of sins. It is just as rigorous in its standards of conduct, but more liberal in its scope of grace and forgiveness. Therefore, for those in Christ, the Ten Commandments are equally as binding, or even more so, than they were to Hebrews under the Law. And this applies to the provision for Sabbath-keeping as will be seen from Deut. 5:14. There is a "keeping of the sabbath" for those "in Christ' as there was for those in the Mosaic Covenant (Heb. 4:9).

The word "commandments" of this verse is from the Hebrew dabarim, "words". The same expression, also rendered "commandments", occurs in Exod. 34:28 (see notes). Those ten "words" denote the ten different subjects upon which the entire Law was based.

Yahweh To Be Worshipped In Truth — w. 14-20

The people have seen no shape or simil-tude of Yahweh, and now must exercise care lest they, like heathen nations, invent such so as to lead to idolatry. They have seen cloud and thick darkness, and above that a fire which can purge, and a light which can illuminate, both of which combined provide a basis for true worship. They need to reach up to that. The voice they heard validated the divine revelation through a mediator, Moses. But nothing that could be seen or touched was in evi-dence at Horeb, lest worship should be-come materialised and sensualised, to exalt itself over spirit. The people are warned of forms of idolatry that can lead them astray, and are exhorted to heed the Voice that spoke. So with believers today: they must listen to the same Voice, and keep their worship and service pure.

I I

THE CHRISTADELPHIAN EXPOSITOR VERSE 14

"And Yahweh commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it" — See Psa. 105:43-45. The generation that was about to enter the land had need to be mentally prepared for the venture. It was the responsibility of Moses to see to this in a manner that would grace the call of Yahweh. He had to do this even though he knew that he would not personally enter the Land. Today there remains the same need to study the Words of Yahweh so as to be mentally prepared for entrance into the heritage provided at the coming of the Lord. Instruction must not be mere academic, however. The statutes and judgments of the word are designed for practical application, that "ye might do them", and so become equipped for entrance into the Kingdom in the future.

VERSE 15"Take ye therefore good heed unto

yourselves" — This is the constant exhortation of this section of Moses' discourse. See w. 9,23. See also Josh. 23:11; 1 Chron. 28:10; Psa. 119:9; Prov. 4:23,27; Mai. 2:15; Luke 21:34-

36. If every individual Israelite followed Moses' advice, the nation would have enjoyed complete success in its ventures.

"For ye saw no manner of similitude on the day that Yahweh spake unto you in Horeb out of the midst of the fire" — See note v. 12; and cp. with Isa. 40:18; 2 Cor. 4:4-6; Heb. 1:3; James 3:9. For the significance of Horeb in contrast to Sinai, see our notes on Exodus 19.

VERSE 16 "Lest ye corrupt yourselves" — As the

people had seen no form or figure when Yahweh spake to them, so they were to beware for their very lives (cp. v. 9) of act-ing corruptly by making any kind of image, whether of man or of beast, for the purpose of worship as did the nations of Canaan. It was basic to the covenant en-tered into with Yahweh that they should abstain from such pollution (Exod. 20:4-5). The people corrupted themselves with the golden calf (Exod. 32:7-8; Psa. 106:19-20); for it is degrading to worship God in that fashion (Rom. 1:21-25; Acts 17:29); true worship demands the manifestation of Yahweh in thought and deed, through

CHAPTER FOURthe motivation of the Word, and the determination of the worshipper to conform thereto.

"And make you a graven image"—The term denotes carved work or sculpture, whether of wood, metal or stone.

"The similitude of any figure, the likeness of male or female" — Hero worship, and nature worship (v. 17) are alike condemned. The Pharaohs and their wives, as well as other leaders of nations were worshipped as they are today.

VERSE 17"The likeness of any beast that is

on the earth, the likeness of any winged fowl that flieth in the air" — These were all worshipped in the most degrading fashion. See Rom. 1:23. Such gods were common in Egypt, and among the Canaanites. See Ezek. 8:9-11.

VERSE 18"The likeness of any thing that

creepeth on the ground, the likeness of any fish that is in the waters beneath the earth" — Insects and fish were worshipped. The plagues

on Egypt were judgments dir-ected against the gods worshipped by the people (Exod. 12:12 — see our notes on Exodus).

VERSE 19

"And lest thou lift up thine eyes unto heaven, and

when thou seest the sun, and the noon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them"—The sun in all its majestic and dominant glory was commonly worshipped (Deut. 17:3; 2 Kings 23:4,5,11; Job 31:26-27; Ezek. 8:16), as was also the moon and the other heavenly bodies in their glory of natural creation. See 2 Kings 17:16; 21:3; Jer. 19:13; Zeph. 1:5. The moon was worshipped as the Queen of heaven, a title today given by Catholics to Mary.

"Which Yahweh thy God hath divided unto all nations under the whole heaven" — Yahweh has allotted, or imparted (see mg) these heavenly bodies for the benefit of humanity generally: "He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" (Matt. 5:45). It, therefore, is incongruous for man to worship these inanimate objects of creation as gads, and ignore the

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CHAPTER FOURCreator Who has established them in their places. See Neh. 9:6; Psa. 74:16-17; 136:4-9.

VERSE 20

"But Yahweh hath taken you, and brought you forth out of the iron furnace, even out of Egypt"—The reference is to a furnace designed to smelt iron. Egypt acted as such towards Israel. The affliction the people endured there helped to purge the nation and fit it for the destiny Yahweh had in mind. See 1 Kings 8:51; Jer. 11:4.

"To be unto Him a people of

inheritance, as ye are this day" — The nation had been separated out of Egypt to be constituted Yahweh's "peculiar treasure" unto Himself (Exod. 19:4-6), His inheritance where He would dwell among the nations. See Deut. 7:6; 9:26,29; 32:9; Psa. 28:9; 33:12; 135:4; Isa. 63:17-18. That honoured status is now shared by believers taken out of the nations, as Israel was out of Egypt. See Eph. 1:18; 1 Pet. 2:9.

The Refusal of Yahweh to Grant Moses' Request To Enter the Land Illustrates How Careful the People Must Be To Obey Him —w. 21-24

Moses again refers to his being refused permission to enter Canaan; on the basis of which he warns the people against forgetting the terms of the Covenant they have embraced.

VERSE 21"Furthermore Yahweh was angry

with me for your sakes, and sware that I should not go over Jordan" — This repeats the statement of Deut. 1:37. See notes at that place.

"And that I should go in unto that good land, which Yahweh thy God giveth thee for an inheritance" — See notes on Deut. 3:25; 11:10-12. The "good land" is styled the "glorious land" in Dan. 11:41. It is a land under Yahweh's special care (Deut. 11:10-12).

VERSE 22"But I must die in this land" —

Young renders this in the present tense: "I am dying in this land"; he was on the point of death.

"I must not go over Jordan" — The verb is from the Hebrew 'abar, to "pass over". It is the root of the word "Hebrew", a Passer Over.

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"But ye shall go over, and possess that good land" — Here the verb is in the plural 'abarim, "Passers Over".

VERSE 23"Take heed unto yourselves" —

Once again the warning exhortation of personal responsibility is sounded by Moses; and this on the background of recording his personal failure, when temporarily he forgot!

"Lest ye forget the covenant of Yahweh your God, which He made with you, and make you a graven image, or the likeness of any thing, which Yahweh thy God hath forbidden thee" — "Lest ye forget" is a constant exhortation: Deut. 6:12; 20:25; 31:21; 1 Chron. 16:15; Psa. 78:11,42; Jer. 22:9. R. Young renders "covenant" as eating because it ratifies the agreement. The Hebrew berith, "covenant" is from a root that implies the selection, dividing and eating of a covenant victim. The bread and wine of communion conveys the same thought in the partaking of them.

VERSE 24"For Yahweh thy God is a

consuming fire" — A consuming fire will eat up all that it attacks. Yahweh is such to His enemies. See Deut. 9:3. When Israel was gathered at the mount, "the sight of the glory of Yahweh was like devouring fire" (Exod. 24:17). The purpose of the Law was to illustrate and destroy the lusts of the flesh that are contrary to God, and to purify His people for the Kingdom. All Scripture is designed to that end (Heb. 4:12-13). The fire of affliction will perfect faith, for gold, which is a symbol of tried faith (1 Pet. 1:7) is never destroyed but only purified by fire. Therefore God still remains as a "consuming fire" and is not to be trifled with (Heb. 12:28-29). The fire of divine scrutiny at the Judgment Seat will complete the process commenced by the Word (1 Cor. 3:13,15). Yahweh through the Redeemed will openly manifest Him-self as "a consuming fire" against the world of the ungodly at the coming of the Lord (2 Thess. 1:8; 2 Pet. 3:12). Meanwhile, Moses' description of God at this time recalled the theophany of glory and of power at the Mount; as well as the "great sight" he had witnessed forty years earlier at Horeb, when he saw the bush encompassed with a divine fire, but not consumed

(Exod. 3:2). Accordingly, among his last words, he exhorted Israel to seek "the goodwill of Him that dwelt in the

THE CHRISTADELPHIAN EXPOSITORbush" (Deut. 33:16). Those who do so in faith may be purified but will never be destroyed by the "consuming fire".

"Even a jealous God" — The word "God" in this statement is rendered from the Hebrew El, Power; and the word Jealous is from the Hebrew Qanna. The subject of jealousy, as relating to God, is dealt with at length in our notes on Num. 5:11-31. Yahweh gives Qanna or Jealous (Exod. 34:14) as one of His names. This name reminds worshippers that God de-mands their undivided loyalty, and any-thing less than that can incite the spirit of jealousy in Him (see Ezek. 8:5). A believer's love waxes cold (see Matt. 24:21; Rev. 2:4) when alienation of affection is caused through worldly influences, and this becomes the cause of jealousy on the part of Yahweh. He clearly detects a lack of the true spirit of love which should motivate those who have embraced the covenant of faith in Christ. They become indifferent towards Him. What is the cause of this alienation of affection? Is it not the influence of the world in some way or other? Does not James teach that friendship with the world is the cause of enmity with God? And does he not indict such who are guilty of this as being "adulteresses" (James 4:4) whatever their sex? Hence, the terms of the parabolic law set forth in the Law of Jealousy (Num. 5:11-31), showed that the spirit of jealousy can come upon God, Who is described as Israel's Husband (Isa. 54:4). The warning words of Moses in the verse before us, directed the people back to the Law of Jealousy already set down in Numbers 5. This Law is to be interpreted spiritually as applying to God and His people as our notes at that place shows.

A Refusal To Heed Will Result In Israel Being Driven From The Land — w. 25-28 Moses foresees a period of forgetfulness through lapse of time by the coming generations, and warns of the consequences of such indifference.

VERSE 25"When thou shalt beget children,

and children's children, and ye shall have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing" — The word translated "remained long", yashen, signifies to be slack or languid, and contains the idea of growing old and stale. This is always a danger. Familiarity can breed

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CHAPTER FOURcontempt, so that people take privileges and benefits, and even status, for granted. In another place, Moses warns that such a state is almost inevitable, human nature being what it is. See Deut. 31:29.

"And shall do evil in the sight of Yahweh thy God, to provoke Him to anger" — Examples of such provocation are found in Deut. 9:18; 2 Kings 17:17. The people are warned against such actions in view of the character of Yahweh as a Jealous God (v. 24).

VERSE 26"I call heaven and earth to witness

against you this day" — Heaven and earth are the work of Yahweh's hands, and are subject to His will. His power manifested therein demonstrates His ability to accomplish His purpose, either in the scattering or regathering of His people. See Psa. 147:1-5.

"That ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed" — As Yahweh created the natural heavens and earth, so He did the political order in Israel. The people were utterly dependent upon His power to establish them in the land, which illustrated His equal ability to remove them therefrom. The success or failure of their venture depended not on their strength or skill, but upon faith in God and obedience to His will.

VERSE 27"And Yahweh shall scatter you

among the nations, and ye shall be left few in number among the heathen, whither Yahweh shall lead you" — So it came to pass because Israel proved disobedient. From such passages as Lev. 26:33; Deut. 28:64, it is obvious that Moses had the prophetical vision to see beyond all dispersions including that of A.D. 70. The word "heathen" is from the Hebrew goyim and denotes a foreign people, and so Gentiles, rather than indicating any heathen worship. The word has been rendered nations in the R.V.

VERSE 28"And there ye shall serve gods,

the work of men's hands, wood and stone,

CHAPTER FOURwhich neither see, nor hear, nor eat, nor smell" — To serve the nations is tantamount to serving their gods. Israel would be driven back to the servitude from which they had been delivered. See Deut. 5:15; 6:21; 28:36,64; Jer. 16:13. In contrast to Yahweh, the gods they would serve would be man-made and thus subject to flesh. They would be unable to see the distress of their worshippers, hear their prayers, eat their sacrifices, nor smell their incense. The worship of such is degrading, as is the worship of man-made covetousness today (Col. 3:5).

Yahweh Always Ready to Hearken And Help — w. 29-31

In contrast to the sightless, heedless gods of the nations, Yahweh is omniscient and omnipotent, and though manifesting Himself as a Consuming Fire, and a Jealous Power, is merciful and forgiving, and always heedful of His covenant.

VERSE 29"But if from thence thou shalt seek

Yahweh thy God, thou shalt find Him, if thou seek Him with all thy heart and with all thy soul" — See Lev. 26:39-42; Deut. 30:1,3,10; Jer. 3:12-14; 29:12-14. "Draw nigh unto God and He will draw nigh unto you", is the comforting instruction of Scripture (Jam. 4:8). Yahweh is always ready to accept the penitent approach of His people when they acknowledge their errors, and seek His forgiveness. They must approach in heart and soul: that is, with mind and intellect as well as with dedication of self. In his parable of the prodi-cal son, the Lord pictured the Father as always ready to receive back his wayward offspring; indeed, as anxiously awaiting his return! But the first action must be taken by the son. So it is in our relation-ships with God. Let us seek Him ear-nestly, intelligently, and reverently, and the benefits will be immediate. As Moses and Israel were forcibly reminded, Yahweh lives (Num. 14:21). To seek Yahweh "with all thy soul" as required in the verse before us, is to give our very lives over to His worship and His ways.

VERSE 30"When thou art in tribulation, and

all these things are come upon thee" — TheHebrew more explicity says: have found

thee, personifying Tribulation as a hunter

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THE CHRISTADELPHIAN EXPOSITOR

seeking its prey in spite of every attempt to hide from it. Later, with prophetic vision, Moses declared that ultimately Israel will recognise the cause of their tribulation: that they had abandoned God, and He them (Deut. 31:17). Such realisation will cause them to seek Him out in penitent remorse.

"Even in the latter days, if thou turn to Yahweh thy God, and shalt be obedient unto His voice" — The R.V. makes this possibility a positive prophetic statement: "When . . . all these things are come upon thee, in the latter days thou shalt return to Yahweh thy God, and hearken unto His voice". Moses was not only Law-giver and Leader, but a great Prophet, like unto the greatest then to come (Deut. 18:15). He was given such insight into the character of Yahweh, and the frailty of his people, as to lay down the pattern of future events. He foresaw not only the punishment and

its blessings, see Gen. 49:1; Num. 24:20; Deut. 31:29; Jer. 23:20; Hos. 3:5.

VERSE 31"For Yahweh thy God is a merciful

God"—This statement provides a further manifestation of El. In v. 24, Yahweh is described as a Jealous El; but here as a Merciful El. He demands the reverential fear that should be paid to one in His high and lofty position: but He is ever ready to extend Himself to the help of those who acknowledge and act upon it. See 2 Chr. 30:9; Psa. 86:5,15.

"He wUl not forsake thee" — This is a most comforting assurance. Yahweh's children are often forgetful and weak, but He is strong and ever mindful. Some wonderfully comforting words are given in Psalm 103:7-14, apparently based on the statement before us: "He made known His ways unto Moses... Yahweh is merciful and gracious, slow to anger, and plenteous in mercy. He will not always chide, neither will he keep His anger for ever . . . He knoweth our frame; He re-membereth that we are dust". Those who desire to worship Him in spirit and in truth need to ponder such words, seeking the strength He will afford.

The word "forsake" in the verse before us, is from the Hebrew raphah, and signifies "to slaken". The Berkeley

Bible renders it as abandon. Yahweh will not aban-

THE CHRISTADELPHIAN EXPOSITORdon His people. Despite the state to which Israel was ultimately reduced, the nation has never been abandoned of God: He is ever ready to accept the people back and extend help to them in their distress. Elsewhere, the word "forsake" is from the Hebrew 'azah and signifies to loosen, as to let go, and thus to relinquish. It is used in the following subjects indicating that Yahweh will never relinquish His purpose in regard to the following:

Keeping covenant with Israel — Cp. Neh. 9:31; Ezek. 36:22-23.

Conquering His people's enemies — Deut. 31:3-6.

Providing faithful leadership for His people —Deut. 31:8; Josh. 1:5.

Accept them when they turn to Him in repentance — 1 Sam. 12:19-22.

Respond to their faithful worship — 1 Kings 6:13.

Assist them in their labour in His service — 1 Chron. 28:20.

Provide the spiritual wants of the poor and needy who trust in Him — Isa. 41:17.Support those who live without covet-

ousness — Heb. 13:5-6. But He will turn from those who:

Forsake Him and break His covenant — Deut. 31:16-17; 2 Chron. 15:2; Ezra 8:22.

Ignore His word and revelation — Jer. 23:33-39; Jonah 2:8.

"Neither destroy thee" — Yahweh will never destroy the nation. His very name of Yahweh, being the covenant Name pronounced to Moses when sent to deliver His people, is a guarantee of that. He may punish or discipline the nation as it deserves, and purge out therefrom those who are wickedly indifferent to His requirements, as the previous generation had fallen in the wilderness, but Israel as a people will never be destroyed. Though in disobedience in Jeremiah's day, the na-tion was told: "For I am with thee, saith Yahweh, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee; but I will correct thee in measure, and will not leave thee altogether unpunished" (Jer. 30:11). Through Isaiah, He declared: "No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of Yahweh, and their right-eousness is of Me, saith Yahweh" (Isa. 54:17). It is comforting to realise that all who embrace the covenants of Promise,

74

CHAPTER FOURand so constitute the "Israel of God" (Gal. 6:16) are brought into that category.

"Nor forget the covenant of thy fathers which He sware unto them" — The Covenant made to Abraham, and confirmed to Isaac and Jacob, is absolutely irrevocable. All history must conform to its provisions. The presence of Israel in the Land today is a token of the strength of the foundation upon which all rest whose faith is based upon those promises. Christ came to confirm them (Rom. 15:8-9), and therefore they will be fulfilled. Meanwhile, Israel, though outside the covenant of grace in Christ Jesus, is still "beloved for the fathers' sake" (Rom. 11:28), and ulti-mately the disobedience of its people will be purged (Rom. 11:26). The covenant which Yahweh "sware" unto the fathers, is that confirmed with an oath (see Gen. 22:16; Heb. 6:18).

Israel's Unique Privileges Demand Obedience — w. 32-40

The people are called to reflect upon their blessings and obey Yahweh's Word. No nation has been granted such privileges, and had such experiences of God as Israel has; no other nation has heard His voice, no other God has taken for himself a nation under the grip of a greater power, nor manifested such evidences of power as has He. Israel has enjoyed divine love such as no other nation, and should repay by respect and obedience.

VERSE 32"For ask now of the days that are

past, which were before thee, since the day that God created man upon the earth" — Anexamination of the records of history will reveal that Israel occupies a unique position in relationship with God. See Deut. 32:7-9; 2 Sam. 7:23-24; Rom. 9:4-5.

"And ask from the one side of heaven unto the other, whether there hath been any such thine as this great thing is, or hath been heard lute it?" — Let the search be extended to the limits of geography, throughout the whole world, to find if any people have had such grand privileges as have been granted them.

VERSE 33"Did ever people hear the voice of

God speaking out of the midst of the fire as thou hast heard, and live?" —

The word "people" is from the Hebrew am, signify- CHAPTER FOUR

ing a whole nation. Individuals may have heard the voice of God, but when Israel was assembled at the foot of Horeb, the entire nation was granted that privilege (Exod. 24:11; Deut. 5:24-26). The people heard the voice of Yahweh first hand, not second hand, an experience that should have greatly impressed them.

VERSE 34"Or hath God assayed to go and

take Him a nation from the midst of another nation" — It was not a mighty, powerful people in the fulness of national prestige and glory that Yahweh extended Himself to help, but a down-trodden rabble of slaves whom Yahweh condescended to call.

"By temptations" — The word signifies trials, and relates to the slavery experienced by the people of Israel. The power and love of Yahweh were illustrated in drawing the people from out of such a state. See also Deut. 7:19; 29:3.

"By signs"—These are significant acts; the figurative meaning of such miracles as the Passover, Baptism in the Red Sea and so forth. See Exod. 7:3; Deut. 26:8; Psa. 78:12; Jer. 32:21. It was the responsibility of Israelites to seek out the significance of such. That applies also to the miracles of the Lord Jesus, and of the Apostles. They were performed to teach the significance of the Gospel. The giving of sight to the blind, taught the power of Yahweh to re-veal sight to those figuratively blind (Luke 4:18-21); the raising of the dead underlined the doctrine of the resurrection (John 11:25-26). Miracles were not performed merely to satisfy the curiosity of flesh, not to effect a temporary cure, but to teach the power of God as revealed in the Gospel.

"And by wonders" — Wonders are miraculous happenings, such as the miraculous victory of Joshua over the Amalekites so long as the arms of Moses were upheld.

"And by war" — Such as the overthrow of the Egyptian army in the Red Sea.

"And by a mighty hand"—The hand is figurative of the ability to accomplish a work. The "hand" of Yahweh took hold of the

circumstances of the time, and bent them to His purpose. He brought Israel out of Egypt by sweeping aside all opposi-

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THE CHRISTADELPHIAN EXPOSITOR

tion to His will. (Exod. 3:19-20; 13:9; Deut. 6:21; 7:8; 26:8; Jer. 32:21).

"And by a stretched out arm" — By

Yahweh extending His power wherever needed. See Exod. 6:6; Deut. 26:8. The Hebrews were taught to recognise the in-fluence of Yahweh in normal affairs of life. Times of adversity were considered as His arm extended in disciplina

ry action, as a loving father will chastise his erring son for his ultimate benefit. Thus Naomi, in describing the distresses that had come upon her family, declared: "The hand of Yahweh is gone out against me!" (Ruth 1:13). She recognised in the distressing circumstances she experienced the disciplinary action of a loving Father.

"And by great terrors" — The reference is to the terrifying demonstrations of divine might, such as the plagues.

"According to all that Yahweh your God did for you in Egypt before youreyes" — The children of Israel had personally witnessed the power of Yahweh in redeeming the nation from Egypt, as believers do, today, in the sacrifice and resurrection of the Saviour. Their's was a national redemption; ours'.is a personal one.

VERSE 35"Unto thee it was shewed, that thou

mightest know that Yahweh he is God" —The statement of this verse explains the purpose of the unique privileges granted the people: it was that they might "know" that Yahweh is God, for in such knowledge is bound up eternal life (John 17:3). Such knowledge is not limited to an academic appreciation of these matters, but should be manifested in a practical application of the principles involved: "He (the true Israelite) judged the cause of the poor and needy; then it was well with him: was not this to know Me? saith Yahweh" (Jer. 22:16). Israel's experience in Divine goodness is matched bythe blessings received in this life by those who fear and love Him. It is valuable to count those privileges so as to be thoroughly cognisant of them.

In the Hebrew, the definite article is connected with the word Elohim, "the God", indicating that the manifestation of divine power was through "the angel of Yahweh's presence" (Isa. 63:9), the one

THE CHRISTADELPHIAN EXPOSITORelevated above other angels upon whom Yahweh's name was particularly bes-towed (Exod. 23:20-23), and who is de-scribed as Israel's prince (Dan. 10:21; Josh. 5:14-15 mg.). His name is Michael: Who like El; a name also borne by the Lord Jesus Christ.

"There is none else beside Yahweh" —See 1 Sam. 2:2; Isa. 45:5,18,22; Mark 12:32.

VERSE 36"Out of heaven He made thee to hear

His voice that He might instruct thee" —One of the privileges granted Israel over all other nations was the supernatural re-velations of the divine purpose that they received. In listing the great advantages given Israel, Paul wrote: "chiefly, because that unto them were committed the ora-cles of God" (Rom. 3:1-2).

"And upon earth he shewed thee His great fire" — The fire was calculated to in-duce fear of Yahweh and consequent obedience. See Heb. 12:25.

"And thou heardest His words out of the midst of the fire" — The fire to purge and the Word to guide provided true in-struction. The word in the Hebrew sig-nifies to discipline or correct, and that by instruction.

VERSE 37"And because He loved thy fathers,

therefore He chose their seed after thee"— This statement explains the reason why special privileges are granted Israel. The nation is "beloved for the fathers' sake" (Rom. 11:28). Abraham's children be-nefit because of his great faith. That fact provides an incentive for parents in every age. They are to bring up their children in the "nurture and admonition of the Lord" (Eph. 6:4). A good example of faith, plus sound instruction in the Word, are the greatest heritages that parents can give to their children. Because of their fathers, Is-rael has been cared for by Yahweh in spite of the disobedience of many of its people. "And brought thee out in His sight" — Yahweh overshadowed His people in de-livering them out of Egypt. The phrase "out in His sight" is literally "by his faces", a reference to His angelic manifestation. See Exod. 33:14; Josh. 5:14; Isa. 63:9. In the Hebrew, the word face is always in the plural, because there are two sides to the

CHAPTER FOURface, and it can turn from side to side. Yahweh's face can reveal both goodness and severity (see Exod. 34:6-7; Rom. 11:22).

"With His mighty power out of Egypt"— See Psa. 114:1-8; 136:10-15; Isa.51:9-11; 63:11-12.

VERSE 38"To drive out nations from before thee

greater and mightier than thou art, to bring thee h i , to give thee their land for an inheritance" — The victories of the past could give assurance of further successes in the future. The fact that Yahweh had brought Israel out of Egypt was guarantee that He could and would bring the people into the land, for His purpose demanded it. Those victories were fresh in memory for they included the conquest of Sihon and Og, enabling the people to look for-ward with confidence. See Deut. 7:1; 9:1,4,5; Psa. 44:2-7. In the Song of Victory composed by Moses following the crossing of the Red Sea there is expressed confi-dence in the ultimate "bringing in" of Is-rael (Exod. 15:16-17). And though the generation that sung that song so en-thusiastically perished in the wilderness, and though the generation that entered the land under Joshua failed to thoroughly complete its conquest, the terms of Moses' song will be vindicated in the future (see Rev. 15:3). In Christ, through the mighty power of Yahweh, victory can be obtained over enemies "greater and mightier" than we (Heb. 2:14).

VERSE 39"Know therefore this day, and consider

it in thine heart, that Yahweh he is God in heaven above, and upon earth beneath"— The people are instructed to carefullyconsider the remarkable victories andblessings of Yahweh that they have experienced, and allow their lives to be motivated thereby. The word "consider" signifies to ponder well, to revert to thetheme time and again, to let the mind constantly take it in. Note Moses' exhortationto that end in Deut. 32:29, and comparewith 1 Chron. 28:9; Jer. 11:3-4. Thephrase "Yahweh he is God" has the definite article as in v. 35.

"There is none else" — There are others in heaven beside Yahweh, but none equal to Him in glory and authority. See Psa. 95:3; 103:19-22. See note on Deut. 4:35.

whole. The subject headings are epitomised on p. 17 of our previous number.

We apologise for the lateness of this number. This is due to the pressure of work plus a bout of ill-health. The former swallows up time, the latter makes effort more difficult. Most of the copy has been pre-pared for some time, but the energy necessary to complete it has been lacking, as other labours and problems have obtruded on our attention. We have regretted this delay, and hope to make amends. But to that hope we must append the words "God willing". We often propose to do certain things, but cir-cumstances interfere with our good intentions. Nevertheless, we will try to bring our work up to date.

Not that we have been unduly idle. We have, dur-ing the past three months, not only produced this copy, but have supervised the production of three books: Is There A God? Is the Bible True? and Guidebook To The New Testament. The first two are by Brother Roberts, and answer the questions in an interesting and unique manner. The last is by oursel-ves, and provides an outline of every book of the New Testament, biological notes on the characters re-corded therein, and descriptions of the places men-tioned in the Gospels and Epistles. The book (about 250 pp.) should be of value to students of the Word, as providing a working basis for their further studies.

Cost of the first two books is $4.50 (Aust.) each plus postage (USA—$5.00; Canada & N.Z.—$6.00; U.K. — £3; Sth. Africa R5). We have not a price forthe third book, which we are currently awaiting.

CHRISTADELPHIAN EXPOSITOREach book in this series provides an Outline, and

Analysis, and a verse by verse exposition in depth. This takes into consideration the Hebrew or Greek originals, archaeological findings, prophetic and typi-cal applications, as well as the literal significance of the passages considered.

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1

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CORRECTION Giants In The Land

The following comment has been received by us:"Expositor, p. 48. Verse 20: The word translated 'giants' in the verse

before us, is Nephilim in the Hebrew, and is found in Gen. 6:4.'"This is incorrect. The word in v. 20 is Rephaim; the word nephilim is

found only in Gen. 6:4; Num. 13:33 (twice). Rephaim is the word normally used for 'giants' in physique. What you write about Nephilim is correct but is not appropriate in this place because this is not the word used in this verse." —E.W.(SA).

Though we are sometimes embarrassed by being reminded of our errors, we do take it as a compliment that readers feel free to forward such advices. It means that our correspondents have sufficient interest in us and our work to put us right, and we deeply appreciate such action. In this case we hasten to pass on the fact to our readers. We would appreciate them changing the statement to read: "The word translated 'giants' in the verse before us, is Rephaim in the Hebrew, and not as found in Gen 64"

We thank E.W. for his help.

CHAPTER FOUR VERSE 40

"Thou shalt keep therefore His sta-tutes, and His commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which Yahwen thy God giveth thee, for ever" — This verse con-cludes Moses' exhortation at this part of his address. In doing so he reverts back to the statement and appeal he made at the beginning (v. 1). It is to be noted that Yahweh offered the land to Israel "for ever," but on conditions. This is a key statement of the Law, for it reveals that they possessed it only on the terms of a te-nancy at will. Their occupancy of it was not absolute, or forever, as was promised Abraham, but conditional upon obedi-ence. On this, Bro. Thomas has some im-portant comments to make in Elpis Israel (pp. 248-250):

"While circumcision obliged Israel to keep the whole law, in which there was an annual remembrance of national offences, it gave them through that law only a tenant at will occupancy of the land of Canaan; and that not to the extent which pertains to its everlasting possession. This appears from the words of Moses, as it is written, 'If thou wilt not observe to do all the words of this law, ye shall be plucked from off the land whither thou goest to possess it' (Deut. 28:58,63). The condition of their tenancy was their good behaviour. If they served God according to the law of the land He had given, He would bless them in their basket and store; but if they served other gods, He would let in the worship-pers of those gods upon them, and expel them from the country. Israel has rebel-led; and therefore they are in dispersion, until the time appointed shall come to re-member the covenant made with the fathers; and therefore to remember the land (Lev. 26:40-42).

"The national tenancy of Canaan under the law being leasehold, no purch-ases of freehold estates could be made in the land. If Israel had been a freeholder, the case would have been different. But the land belonged to the Lord; and they had no more right to grant it away in par-cels for ever, than the tenant under a twenty-one years' lease has to cut up his holding into lots, and sell them to purchas-ers for ever. Israel were the Lord's ten-ants; and the law said to them on the part of their Landlord, "The land shall not be sold for ever; for the land is Mine, and ye are strangers and sojourners with Me'; so

THE CHRISTADELPHIAN EXPOSITORthat 'in all the land of your possession ye shall grant a redemption for the land'. Hence, if poverty compelled a man to sell his farm, it was always redeemable by himself, or kin, according to certain condi-tions; but if neither could raise the money to redeem, the estate was not lost to the original owner; for though it remained in the hands of the purchaser, he was obliged to return it for nothing at the year of jubilee (Lev. 25:23-28). Even under the New Constitution, when the nation ob-tains everlasting possession, the servants of the

Prince win have to surrender his territorial gsons will possess 46:16-18).

"The covenant of promise confers a more extensive holding of the country than the law of Moses. At no time of their occupation did Israel possess all the land from the Euphrates to the Nile, as prom-ised in the covenant; and even if they had, such holding would not have been in the sense of the covenant, for they have not held possession according to the limits de-fined 'forever'. '.AWthe land of Canaan for an everlasting possession' is the promise; but the indisputable fact is that Israel have only possessed apart of it for a limited and turbulent period. In Solomon's days, when the nation was at its zenith under the law, the land was jointly possessed by Is-rael, the Tyrians, and the remains of the Hittites, Amorites, Perizzites, Hivites, Jebusites, etc.; but when the age of the co-venant arrives, Israel under Shiloh will possess it all; 'and there shall be no more the Canaanite in the house of the Lord of Hosts' (2 Chron. 8:7; Zech. 14:21)."

The Appointment Of Cities Of Refuge — w. 41-43

The final section of this first Discourse describes the appointment of three cities of Refuge on the eastern side of the Jordan, the territory already occupied. In all, six such cities were to be appointed: three on the east of Jordan and three in Canaan proper (Deut. 19:1-10). Yahweh's provi-sion of mercy is dramatised in these cities, for they provide means whereby any who are under threat of death (as all sinners are) can find a refuge. Therefore they have a spiritual application; but they also, in those times, had a practical one as well. The proclamation of a general law by God fol-lowing the Flood, demanded the death pen-

■ 1 lllt»C Will liaVC IU SUlltllUM Ilia ".i

1 gifts at the year of liberty; while his will possess them for ever (Ezek.

alty for murder (Gen. 9:5). The Law of Moses allowed the nearest kinsmen of the

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THE CHRISTADELPHIAN EXPOSITORone who%had been killed to wreak such punishment on the murderer. The Cities of Refuge, however, afforded protection for any who inadvertently took the life of another, pending his appearance before the congregation for trial and judgment. As a type the provision pointed forward to the refuge provided in Christ pending his ap-pearance at the Judgment Seat (see Heb. 6:18-20).

VERSE 41"Then Moses severed three cities on

this side Jordan toward the sun rising" —Moses evidently interrupted his discourse at this point to sever the Cities of Refuge on the eastern side of Jordan. This East is described as "toward the sun rising" be-cause the Hebrews always considered the east as the front. The intention to provide for such cities had already been stated (Num. 25:6,14); whilst the final cities were appointed when Israel had won the right to the western section of the Land of Promise by conquest.

VERSE 42"That the slayer might flee thither,

which should kill his neighbour unawares, and hated him not in times past; and that fleeing into one of these cities he might live" — See Deut. 19:10-13; Josh. 20:2-6; and for the type as pointing forward to Christ —Heb. 6:18.

VERSE 43"Namely, Bezer in the wilderness, in

the plain country, of the Reubenites" —Bezer is from a root signifying an enclosed or fortified place. It is sometimes used to describe a place where goods are stored, or treasure is hidden or secured. Hence it signifies Enclosed. It was also appointed as a Levitical city (1 Chron. 6:78).

"And Ramoth in Gilead of the Ga-dites" — Ramoth signifies Height or Emi-nence. It was distinguished from other places of the same name by the location, Gilead. It was an important fortress city (converted to a Levitical City as well as to a City of Refuge) in the eastern section of the territory of Gad.

"And Golan in Bashan, of the Manas-sites" — The name is derived from the Hebrew galah, "to remove, transmigrate,

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CHAPTER FOURor pass away", and therefore "to deliver". Some derive it from gal, to "rejoice". Hence the word can signify to deliver or to rejoice. Its exact location is uncertain, but it is usually identified with the present-day Sahem el-Jolan, about 17 miles east of the Sea of Galilee. The modern Golan Heights derives its name from this ancient site. It was a Levitical city (Josh. 21:27) as well as being appointed as a City of Re-fuge.

The three eastern Cities of Refuge foreshadowed the work of Christ. In order of their names they proclaim that he en-closes us as his treasure; elevates us; gives us joy.

CITIES OF REFUGE (Josh. 20)

( \

THE CITIES OF REFUGE They were conveniently placed, with easy access for the one fleeing for his life. See Heb. 6:18-20

DEUTERONOMY:

DIVINE

FAITHFULNESS

IN DISCIPLINING

AND DELIVERING

Discourse Two REVIEWWHA

T THE PRESENT GENERA TION SHOULD HEED AND A VOI

D Ch. 4:44-26:19

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SECOND DISCOURSE: REVIEW —WHAT THE PRESENT GENERATION SHOULD

HEED AND AVOID — Ch. 4:44-26:19This section of Deuteronomy sets forth a basic truth and a

basic requirement. The basic truth proclaims the purpose of Yahweh in calling the people out of Egypt; and the basic re-quirement outlines what is expected of them in return.

The basic truth is stated in Ch. 6:23: "And He brought us out from thence, that He might bring us in, to give us the land which He swore unto our fathers."

It is a threefold statement: Separation — He brought us out; Purpose — "that He might bring us in"; Object — "to give us the land which He sware unto our fathers."

As far as Yahweh is concerned, the first reveals His re-quirement; the second provides assurance; and the third de-monstrates His faithfulness.

Yahweh accomplished His part; it is up to the people to adequately respond. There is a basic requirement without which the purpose would not be fulfilled in that generation of Israelites. That requirement, that response is epitomised in Chapter 10:12-13: "And now, Israel, what doth Yahweh thy God require of thee, but to fear Yahweh thy God, to walk in all His ways, and to love Him, and to serve Yahweh thy God with all thy heart and with all thy soul; to keep the commandments of Yahweh, and His statutes, which I com-mand thee this day for thy good."

This section of the book reveals what those Command-ments and statutes require. Summed up, it is loving obedi-ence flowing from respect of Yahweh, and grateful con-sciousness of what He had accomplished on their behalf. It has been pointed out that the word "do" occurs over fifty times in the book. Yahweh requires action on the part of His people. He is to be obeyed because of what He has done for them; what He is in Himself; and the perfection of His law and purpose. The same requirement is found in Christ: "He that hath my commandments, and keepeth them, he it is that loveth me". "If a man love me, he will keep my words" (John 14:21-23). The Truth is a religion of action. Yahweh acts on the behalf of His people; they are expected to re-spond.

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1. REVIEW OF THE DIVINE COVENANTCh. 4:44-5:33

Having reminded the new generation of Israelites of the faithlessness of their fathers, and contrasted it with the con-sistent faithfulness of Yahweh to the promises He made, Moses proceeds to recapitulate the Law as the basis for suc-cessful living on their part. It is not a new Law, or a new Covenant that he gives them, but the old Law and the old Covenant, pronounced, and entered into at Sinai; as we have outlined in our introduction (pp. 13-15).

In this second Discourse, which takes up the major por-tion of the Book of Deuteronomy, Moses reviews the Divine Covenant made at Sinai (ch. 4:44-5:33); and then shows what it demands in personal dedication and application (ch. 6:1-26:19). His appeal is a very practical one, revealing the attitudes expected of true Israelites towards Yahweh, His Word, and their involvement therewith. Although those in Christ are not under the Covenant of Law, but that of Grace, the Law did express what Grace should reveal in liv-ing. Therefore, this section of the book has powerful lessons for those who have embraced the Abrahamic Covenant in Christ.

"And the statutes" — The Heb. word choqim is from a root signifying to en-grave. The word relates to those laws that were enforced by commands or decrees. Some render it as the decrees.

"And the judgments" — The word mishpatim relates to verdicts that have been given.

"Which Moses spake unto the children of Israel, after they came forth out of Egypt" — The reference is not im-mediately to their exit from Egypt, but during the course of their wanderings until they arrived at the spot opposite Jericho. Literally, "after they came forth" — can be rendered in their coming out. It there-fore defines the period of time from leav-ing Egypt until they arrived at the place of entrance on the eastern bank of the Jor-dan.VERSE 46

"On this side Jordan, in the valley over against Beth-Peor" — Beth-Peor was the

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Introduction — w. 44-49These verses introduce the Law, which is

the main subject of Moses' second dis-course. Here he provides a more detailed description of it in its different parts, as consisting of ordinances, statutes, and rites; together with a reference to the place and time when the address was delivered.

VERSE 44"And this is the Law which Moses set

before the children of Israel" — The ver-ses that follow to the end of this chapter in-troduce the section of the Law that ex-tends to ch. 26:19.

VERSE 45 "These are the testimonies" — The

word "testimonies" is from the Hebrew edoth, the plural of edah, signifying "wit-ness". The word relates to ordinances which were attested or witnessed and con-firmed by Yahweh. See ref. to the keeping of these m Deut. 6:17,20.

THE CHRISTADELPHIAN EXPOSITORplace of transgression (see ch. 3:29). The sin of Beth-Peor was fresh in their minds, whilst many must still have been mourning the result of the severe punishment they had received. It was a salutary warning of the grave consequences of such wickedness.

"InthelandofSihon, King of the Amo-rites, who dwelt at Heshbon, whom Moses and the children of Israel smote, after they were come forth out of Egypt" — For further details of this victory, see Num. 21:24; Deut. 1:4. This verse significantly draws attention to two places; one, the place of transgression, Beth-Peor; and the other, the place of victory; the land of Sihon. The alternative before Israel presented by these two places was sin and failure, or obedience and victory.

VERSE 47"And they possessed his land, and the land of Og, King of Bashan, two kings of the Amontes, which were on this side Jordan

towards the sun rising" — Reference to the victory over Og is found elsewhere; see Deut. 3:3-4. The occupation of the

CHAPTER FIVE THE CHRISTADELPHIAN EXPOSITORan exhortation that continued national prosperity and even existence are dependant upon the scrupulous observance of the terms of the Covenant.

CHAPTER FIVETHE TEN COMMANDMENTS AS THE BASIS OF THE SINIATIC COVENANT

This chapter commences with the recital of the Ten Com-mandments, as the basis of the Covenant between Yahweh and Israel. The Covenant, though confirmed at Sinai, is shown to include the present generation, as well as the one that dismally failed to discharge its obligations, and perished in the Wilderness. Many of the present generation, as children and adolescents, were present when the Coven-ant was made at Horeb, and therefore are familiar with the manner of its confirmation and the requirements of its prin-ciples. They could recall the manifestations of Divine Power, which had filled their fathers with fear, causing them to plead with Moses to act as mediator for the nation. The chapter concludes with expressing the concern of Yahweh theCovenant the new generation will fail to carry out the principles of the Covenant that it has agreed to observe. It terminates with

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CHAPTER FOURlands of these two mighty conquerors, was a token that all of Canaan could be Israel's, if the people remained faithful to Yahweh, and obedient to the Law (see Josh. 1:6-8).

VERSE 48"From Aroer, which is by the bank of the river Anton, even unto Sion, which is Hermon" — For further reference see Deut.

2:36. The word Sion signifies "elevated" or "lofty". It was an additional name for Mt. Hermon (Deut. 3:8-9).

VERSE 49"And all the plain on this side Jordan, eastward, even unto the sea of the plain, unto the springs of Pisgah" —The "sea of the

plain", or of the Arabah, is what is known today as the Dead Sea. The term "the springs of Pisgah" — can be better rendered the outgoings of Pisgah, that is, the mountain torrents that flow from the heights of Pisgah, eastward, to the Dead Sea. The latter is called the Salt Sea in the Bible; never the Dead Sea.