The Book of Deuteronomy No 3

An Outline of Deuteronomy I.

PROLOGUE (1:1-5)

II.

FIRST DISCOURSE: God’s faithfulness (past) (1:6-4:43)

A. B. C. D.

From Sinai to Kadesh-Barnea, (1:6-2:1).

From Edom to the Plains of Moab, (2:2-3:29).

Exhortation to Obedience, (4:1-40).

Cities of Refuge, (4:41-43).

III. A. B. C.

SECOND DISCOURSE: The Covenant way of Life (present) (4:44-26:19) Introduction (4:44-49).

The great Commandment (5:1-11:32).

Detailed Stipulations (12:1-26:19).

IV. A. B. C. D. E.

THIRD DISCOURSE: Covenant Sanctions (future) (27:1-31:30) Ratification Ceremony – covenant (27:1-26).

Blessings and Curses (28:1-68).

The Covenant Oath (29:1-30:14).

Call to Decision (30:15-20).

Leadership &the Law (31:1-30).

APPENDIX (32:1-34:12)

A. The Song of Moses (32:1-47).

B. The Testament of Moses (32:48-33:29).

C. The Death of Moses (34:1-12).

New Life Radio – Talk No 31

Derrick Harrison

12/05/2021

The Book of Deuteronomy No 3

iv THIRD DISCOURSE: Covenant Sanctions (future) (27:1-31:30) Moses showed to the Israelites of this second generation that they were the people of God, accountable for their parent’s sins, but also benefitting from all that God had done for their father’s generation. We cannot escape our history or our heredity, but we can do something about it.

Moses was careful to return to the past, to the miracles of God experienced by their fathers, to the laws of God and to the sacrifices and it was His deep conviction that they must be repeatedly spoken to the present generation of Israelites. Continuity with the past is important for the children of God because presently God is building on what began in the past. It is sheer arrogancy to ignore the vital importance of what God has done in the past, the reasoning that advocates the future in preference for the past is certainly not biblical thinking. The present generation of Christians have failed to discern the important lessons of the past, gains which were won at great cost and habits and values that produced godly and sacrificial living. Of course, this present generation of Israelites anticipate a glorious future which Moses continually referred to, imparting vision to them, reminding them of God’s promises to them about fruit and provision. He possesses the future by faith and he reclaims the past by repentance. He brings both the past and the future together by addressing them in the present tense. Thus, by faith the preacher leads us to possess the past, the present and the future, reminiscent of Paul’s words that, despite every adversity which comes our way - “yet (we are) possessing all things” (2Cor.6:10). We can take our que from Paul and revisit the past in order to trace the hand of God in our lives and we can visit the future in anticipation of Christ’s return and thus we are encouraged to live today under the smile of God as children of His favour.

One of the overall impressions I gained from our previous talk about the covenant way of life and the application of God to living in the present time in obedience to God’s laws was the care for the disadvantaged – the poor, the widows, the fatherless and even those who had transgressed God’s laws. Of course, there was no mercy shown to those whose transgression was judged by the law as requiring the death penalty.

I referred in my last talk to the difference between the first giving of the law and these discourses.

The laws are the same, but the man is more tender hearted – he is compassionate, but his passion fuels his vision for the future in the Promised Land and he repeats this vision so that it will be theirs also. I repeat an observation I made earlier that Moses is not only a great leader, but an essential part of his leadership is his preaching. It is his means of entry and influence to their hearts. It is not an accident that alongside the most important revelation of God’s name is followed immediately by the royal commandment to love God and one another. The language of this book is not the language of the law (Exodus) or the language of legislation (Leviticus), but the pastoral language of love, honouring those who are vulnerable and reaching out to help those who need our support.

These moral attributes are incorporated into the law as we encounter it in Deuteronomy.

The next 4 chapters (27-30), contain the third message of Moses who has finished presenting the law and it is now time to obey, “Keep all the commandments which I command you today” 27:1).

Significantly, this final message begins, “Moses with the elders,” who unite to urge Israel to obey

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12/05/2021

The Book of Deuteronomy No 3

God’s commandments, they will be responsible for renewing the covenant when Israel has entered the land, Moses will not be there as he dies within the next couple of days. Perhaps he is passing on the baton to them to shoulder the responsibility of leading Israel’s future institutions and leaving Joshua free to lead Israel in conquest of Canaan.

Israel is commanded to paint white plaster on the large stones at the foot of mount Ebal. Where the town of Shechem was located. It was here that the Lord first appeared to Abraham, promising the land (Gen.12:6-7) – which was an evidence of God’s faithfulness, “just as the LORD God of your fathers promised you” (Deut.27:3). Plastered on these stones were the laws of God and the consequences of disobedience – the curses. Obedience will bring renewal and the blessings promised.

Also, on entering the land they are to sacrifice, as the silence approving presence of the elders has been noted, now the priests are in company with Moses, “Then Moses and the priests, the Levites, spoke to all Israel, saying, “Take heed and listen, O Israel: This day you have become the people of the Lord your God. Therefore, you shall obey the voice of the Lord your God, and observe His commandments and His statutes which I command you today” (vv9-10).

The purpose of their presence is to offer burnt offerings to the LORD (v6), which were to be totally consumed on the altar. Obedience to the law is the tangible proof of their total yieldedness to the LORD. The reference here to “this day” highlights the importance of this in the history of the nations – they had entered into covenant relationship with the LORD at Sinai and this is the occasion of its ratification - Israel now knows that the covenant involves living righteously according to its laws and precepts. There is a price to pay for disobedience.

Blessings & curses in Israel (27:11-28:68) God’s curses, Ch.27:11-26; the first curse involves making an idol (v15), the second curse applies to those who dishonour parents (v16), the third removal of the landmark (v17), the fourth and fifth those who abuse the weak and oppressed (v18-19), the sixth to ninth related to sexual relationships (v20-23). The tenth and eleventh relate to secretly attack or murder an innocent victim (v24). The twelfth shows that God desires obedience to His law in public and in private (v25-26).

Ch.28:1-68; The subject relates directly to the blessings (vv1-14), God’s heart and intension towards Israel was to bless, however, the blessings are contingent on obedience (vv.1-2). The blessings are unto “You” – God is pronouncing blessings on them, “Blessed shall you be in the city, and blessed shall you be in the country” (v3). Fruitfulness on every level, personal physical fruitfulness, live-stock, and land (v4), your basket full and bread in abundance (v5), blessed in travel – coming and going (v6), military success (v7), gathered harvests and full barns (v8), labour/work prospered by success and productive land (v8). The Lord will establish them as His people if they will obey His commands (v9). The nations will recognise that they are God’s blessed nation, and they will fear them (v10). There will be increase and prosperity on every level out of their

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The Book of Deuteronomy No 3

abundance they will lend to other nations (v11-12), but all depends on continued obedience to the commandments (vv13-14).

The curses (vv15-68); far outnumbered the blessings, they are numerous and comprehensive, even to the inner organs of the body (as with the curse on the reivers of the border lands in Britain), Unimaginable catastrophes and innumerable sufferings and deprivations befall the nation – destruction (v20), the confusion in battle which enemies encountered would happen to them. The plagues of Egypt would plague them (v21-22) drought (vv23-24), defeat in battle (vv25-26), physical and mental affliction due to defeat, “The Lord will strike you with the boils of Egypt, with tumours, with the scab, and with the itch, from which you cannot be healed. The Lord will strike you with madness and blindness and confusion of heart” (vv27-28). “and you shall be oppressed and crushed continually. So, you shall be driven mad because of the sight which your eyes see. The Lord will strike you in the knees and on the legs with severe boils which cannot be healed, and from the sole of your foot to the top of your head” (vv33-35).

Israel will suffer exile (vv36-37), by crop failure they will face economic ruin (38-42), they will decline in status (vv43-44). The reasons for the curses (vv45-48), result from their continued disobedience. The two worst curses are kept until the last - the horrors of a besieged city (vv49-57), and exile (vv58-68), the nation described is Babylon (2Kings 6;24-29; Lam.2:20; 4:10). A summary of the curses (vv58-68).

In retrospect: we go back to the Garden of Eden when God cursed the serpent (Gen.3:14) and He also cursed the ground (3:17), resulting from the Fall. The Lord uses His power to bless or to curse, with immediate consequences. Indeed, we can go back to the Lord’s covenant with Abraham, “I will bless those who bless you, And I will curse him who curses you; And in you all the families of the earth shall be blessed” (Gen.12:3).

The blessings and the curses were an essential part of the covenant that the Lord made with Israel at Sinai, this is also called the Mosaic covenant and the full statement of the blessings and curses attached to the covenant is found in Deuteronomy ch.27-28.

The Blessing of the LORD which is referred to as the Aaronic Blessing expresses the heart of God for Israel, but they are conditional on obedience, - “if you diligently obey,” the curses of God are the consequence of sin and judgement is the inevitable consequence in every area of their lives – judgement is God maintaining His own righteousness by judging sin. If you have any quandaries about God’s judgement look at the cross and the price paid by Jesus Christ who suffered God’s wrath on account of sin. The Lord comes to men and women offering free salvation and forgiveness, a blessing and not a cursing. You choose what the outcome will be, – blessing or cursing. Jesus said to the Jews of His day, “And you WILL NOT come to me, that ye might have life” (Jn.5:40), just like their ancestors, the Jews still persist in their rebellion, “and His own received Him not” (Jn.1:11).

In the book of Joshua, the Israelite army was defeated at Ai due to the sin of Achan which brought about defeat in battle, this was a dramatic proof of the curses operating in the life of the nation.

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The Book of Deuteronomy No 3

The disobedience of Achan resulted in the application of the curse and also the judgement of the law against the transgressor and his family, which was indeed a harsh judgement because his family, presumably, had nothing to do with his action except that they should probably have exposed his sin if it had been made known to them (Deut.17:4-7).

The continual rebellion of Israel during their wilderness wanderings had resulted in judgements which took place throughout Numbers.

Examine the tragedy which was evident in the family of Elimelech (the book of Ruth) to see the evidence of the curses, - famine in the land, the death of the three men in the family and barrenness in the two wives. These tragedies were the direct result of the spiritual condition of the nation of Israel and the personal bereavements were the result of the disobedience of Elimelech in emigrating to Moab from Bethlehem. However, through it all God came forth with blessings in the Moabite bride called Ruth, who was God’s gift to Boaz, both of them together typified Christ and His Bride. Interestingly, the result of the curse, the pain and sorrow which resulted from such unbearable adversity brought bitterness into the life of Naomi.

This theology of retribution – rewards and punishments, influences the rest of the OT. In Joshua and Kings, Amos 3:6; 4;6-11), the Psalms, Proverbs (1-9) and so on. However, the picture is mixed as sometimes the innocent and the righteous suffer and prosperity may come to the wicked. Death may also come to the innocent and is not always due to retributive judgement. The swift and immediate judgement of Ananias and Sapphira was retributive judgement against their premeditated deception.

King Solomon put prayer at the centre of temple worship just as David had put worship. He made it very clear that God’s displeasure would result in the application of the curses attached to the covenant and Solomon implored repentance associated with the temple and prayer.

Disobedience/rebellion/sin had tangible consequences, resulting in crop failure, famine, physical illness, defeat in battle – these were all visible signs of God’s curse indicating the displeasure of God and urging the nation to repentance (1Kings 8:31-66; 2Chron.6:22-7:22). The blessings brought health, children, crops, animals, success in battle, and so on – they are the blessings listed in Deuteronomy. The adverse conditions are the direct consequences of God’s curses a listed in Deuteronomy.

The adversity resulting from the curses did not produce the desired repentance, we have seen this worked out in the rebellions of Numbers and we see it in the book of Revelation where there are 6 references to those people who refused to repent under God’s judgements, in other words they were beyond the reach of God’s grace and blessings (Rev.2:21; 3:3; 9:20. 21; 16:9, 11). This was the case with the population of the earth at the time of Noah who preached about the righteousness of God for 100 hundred years without one convert, the entire world was beyond the reach of the gospel and therefore judgement is the only inevitable consequence of rebellion. This was the case with the entire nation of Israel except for Caleb and Joshua. Even Moses, Aaron and Miriam died (not due to judgement) before the children of Israel advanced into the Promised Land. Apostacy takes people beyond the reach of God’s grace as clearly declared by the writer to the Hebrews, “For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the

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powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (Heb.6:4-6).

The matter is not determined by whether you believe the truth of Scripture about judgement or not, but by the actions of God relating to the church and Christ’s present ministry as it is so clearly demonstrated in the seven churches of the Revelation. The point is this, would we recognise the judgement of God if it were actually happening? – in the world among the nations, in the church where I belong or in my own personal life? I may recognise God’s judgements in the world around me, but I may be reluctant to face up to my own sin and the consequent judgement of God in my life and ministry or in the movement that I am associated with. Jesus said, “And why do you behold the mote that is in your brother's eye, but do not consider the beam that is in your own eye?”

(Mat.7:5).

Did Jesus exercise the covenant curse or blessing? Peter said that Jesus cursed the fig tree and He certainly pronounced judgement on religious leaders who failed to respond to His ministry, but I do not hear Him actually cursing individuals, although in the early church I see the immediate judgement of Ananias and Sapphira who died instantaneously under God’s judgement. I do not see any person fall down dead as a result of Jesus’ words not do I find that the word “curse” was part of His everyday vocabulary. Did Jesus curse sicknesses like contemporary Charismatic’s do? The answer is that He did not! But the matter has not to do with semantics or formula’s but with the power and authority of God. Jesus rebuked Peter as he did other disciples, He commanded satan to get behind Him and commanded demons with the authority and power to be silent and to leave men/women – He cast out demons by His authoritative/powerful word and He healed the sick. My advice is to avoid the vocabulary of cursing and to focus on delivering men from demons, healing sick bodies and commanding all men everywhere to repent. I am sure that non-biblical practises do not in the long term help the church and there are a lot of things that are accepted as common practises that bear no similarities to the practises of Jesus’ ministry.

Did the Jews who killed Jesus bring down upon themselves the curse of God and their children by their words? “Then answered all the people, and said, His blood be on us, and on our children” (Mat.27:25). It sounds like the imprecation of a curse regarding the spilling of blood. In their view the spilling of innocent blood cried out for vengeance (Gen.4:10), but the blood of a guilty man whose blood was shed was the execution of justice, because Jesus was an imposter the shedding of his blood could have no power to influence adversely, nor would the curse have power to inflict harm upon them or their children.

I have to ask whether the awful atrocities in the world, the rebellion of governments against God and the low state of things in many churches, - are these things the result in the judgment of God and are they clear warnings to us that we must also repent? What would it look like for a church to repent, or for a movement to repent?

“Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent” (Rev.2:5).

Consider the conditions which Jesus describes in the end times (Mat.24); are they the result of apostacy in the church and rebellion in the world, conditions which have brought forth God’s

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The Book of Deuteronomy No 3

judgment of sin? Consider the awful rebellions of Israel in Numbers and the immediate judgments of the LORD and the dreadful long-term effects of God’s curses in the lives of men and women and in the history of Israel.

Indeed, we must view the death of Jesus as the judgment of God against all the sin of humanity.

The salvation of Jesus Christ makes possible forgiveness and reconciliation with God. He has judged sin in the death of His eternal Son whose blood was shed and thus we have been freed from guilt and accountability to God for our sin, “There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit” (Rom.8:1). The certainty of acceptance as a child of God due to Christ’s blood, works adversely against those who wilfully sin (Heb.10:26) against Him because of His blood having been shed for them, “Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?” (Heb.10:29; see vv26-31; Isa.63:10; Mat.12:32; Mk.3:29; Lk.12:10).

The Breaking of Bread each Lord’s Day was a crucial time for careful self-examination according to Paul, “But let a man examine himself, and so let him eat of that bread, and drink of that cup” (1Cor.11:28). Paul is not saying this to protect the Lord’s table, but his advice is entirely positive in that he says, after self-introvert examination – “let him eat!” Paul anticipated a positive outcome from the inner searching of the Holy Spirit. What was happening at Corinth was a whole catalogue of sin, I wonder what the Lord would have said to the church if He had appeared among them as He did in the 7 churches of the Revelation? Paul had to address a whole catalogue of issues in his reply to Chloe’s letters. The outcome of their sin resulted from participating in the Lord’s Supper “unworthily” resulting in the application of the curses which were attached to the covenant terms and conditions. Paul says, “Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eats and drinks unworthily, eats and drinks damnation to himself, not discerning the Lord's body. For this reason, many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world” (1Cor.11:22-27).

These are indeed strong words, some among them are weak and sick in their bodies and some who have died (these words can either be understood as “spiritual” of “physical” sickness/death). How do we translate, “damnation” – would a better word be judgement (it amounts to the same thing?

Notice how Paul describes those who participate in eating the bread and drinking the wine as being, “guilty of the body and blood of the Lord.” My mind keeps going back to the references in Hebrews where the writer describes those who have, “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under-foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?” (Heb.10:29).

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The Book of Deuteronomy No 3

The writer speaks about God’s judgement and His indignation (Heb.10:27, 30) and he says that it is a fearful thing to fall into the hands of God and he quotes from the OT about the vengeance of God (10:30-31).

I wonder if we take seriously enough God’s response/ reaction to sin in the church and the direct result of sin in the life of the believer.

In contrast to the curses pronounced on Israel, the LORD, promises that if they will repent then the covenant blessings will be poured out upon them, ‘In what way have we robbed You?’ In tithes and offerings.

You are cursed with a curse, For you have robbed Me, Even this whole nation.

Bring all the tithes into the storehouse, That there may be food in My house, And try Me now in this,” Says the Lord of hosts, “If I will not open for you the windows of heaven And pour out for you such blessing That there will not be room enough to receive it” (Mal.3:8-10).

The Catholic Archbishop of Glasgow, Gavin Dunbar in 1525 issued a curse on the Borders reivers Border reivers1 were raiders along the Anglo-Scottish border from the late 13th century to the beginning of the 17th century. In 1525 the Scottish Archbishop issued a curse (1,000 word) that is still causing concern 500 years on. In the 16th century, the Scottish Borders were like the Wild West as key families raided and killed. Reivers (an early English word for thieves) would raid towns in both England and Scotland, so those living in the Borders area often built fortified tower-houses to protect themselves and their livestock. Many of these unique dwellings can be seen today. The names of the Reiver families are still very much apparent amongst the inhabitants of the Scottish Borders, Northumberland and Cumbria today.

The Bishop’s Curse: “I curse their head and all the hairs of their head. I curse their face, their brain, their mouth, their nose, their tongue, their teeth, their forehead, their shoulders, their breast, their heart, their stomach, their back, their womb, their arms, their legs, their hands, their feet, and every part of their body, from the top of their head to the soles of their feet, before and behind, within and without.”

The bishop’s curse continues to the present day in border families (their surnames have been extensively researched) raising the matter of hereditary sin in the life of subsequent family members. We read that disobedience to the very first commandment concerning idolatry that the sin of the progenitor/parent will certainly be passed on directly to subsequent generations,

1

https://www.gutenberg.org/files/32005/32005-h/32005-h.htm

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“you shall not bow down to them (idols) nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me” (Ex.20:5).

Sin includes occult/demonic practises and extends to such practises as drugs, alcoholism and cursing. Paul declares to the Galatians, “But when it pleased God, who separated me from my mother’s womb and called me through His grace, to reveal His Son in me …” (Gal.1:15, 16a). Each child of God has been decisively cut off (spiritual circumcision described in Rom.2:29; Phil.3:3; Col.2:11) from his/her hereditary sin when they first come to God, the habits, the behaviour and the thought patterns of the past may take time to be the altered but no longer does the past nature of sin determine how we live, Paul says, “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2Cor.5:17).

How does this bishop’s curse, compare with the curse attached to the Sinaitic covenant?

(Deut.28:22, 27-28, 34-35, 45, 59-61). The physical and mental repercussions of judgement are equally horrendous for the Israelites. God’s judgements were far more extensive for them as they touched every part of life, not only the individual life in all its parts but also family life and national life.

Despite the judgement of Ananias and Sapphira judgements appear to have been rare in the churches’ history. Those who are familiar with the Journal of George Fox will have read of several instances of judgement, occasions when he pronounced judgements e.g., his proclamation against “bloody Lichfield.” There were several occasions when God judged those who opposed him or tried to kill him.2 Paul in Rom.8:31-39; lists certain experiences that Deut.28 specifically clarifies as treaty curses, tribulation, distress, persecution, famine, nakedness, peril and sword and in the middle of his argument he quotes Ps.44:22, - “For your sake we are killed all day long” – but does not need to quote 44:23, “Awake! Why do you sleep, O LORD!” Adverse circumstances do not necessary communicate God’s disfavour, Paul declares, “He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall bring a charge against God’s elect? It is God who justifies. Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us” (Rom.8:3234).

I would suggest that this subject has only been touched upon – more attention needs to be given to Hebrews and the actual reality of apostacy in the church. Similarly, attention needs to be focused on the 7 churches of the Revelation and the direct involvement of Jesus in the diagnosis of their complex problems and His ministry of engagement with them. Jesus warns them that there are direct consequences resulting from their disobedience.

2

See my abridged version of the “Journal of George Fox”

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The Book of Deuteronomy No 3

The model presented to us here of Israel totally accountable to God in every department of life raises the issue of our accountability to God and our accountability to one another in the body of Christ. It also raises the matter of admonishing one another when we do recognise sin in a brother or sister’s life. We have teaching from Jesus (Mat.18), we have teaching from Paul (1Cor.6; Gal.2:11; etc.) and we have numerous examples in the NT letters of problem people in the church (2Tim.3:8; 3Jn.v9) and people who have lost their way in God (2Tim.4:10). We have numerous examples in church history of splits and divisions, but we also have outstanding examples of agreement, reconciliation and accountability.

I would suggest that intimacy and accountability are key words. We have seen accountability embodied in law, but we must remember that that the purpose of the judges was to apply the law to each individual situation which presented itself to him. This is true for discipline and correction.

King Solomon is the most outstanding example of a judge and he employed the gifts of wisdom, discernment, and knowledge to assist him in right judgement. The law of God is the foundation of all justice and judgement and the yardstick by which we come to correct judgement. The principle of accountability is rejected by many Christians who consider it to be an infringement on their freedom and liberty, but accountability is essential to fellowship and to growth. We prosper spiritually in the body of Christ. The early church was characterised by phenomenal intimacy which was the fruit of the Spirit’s outpouring (Acts 2:44-45). Such intimacy means I am open hearted to others. Have you noticed the transparency of both David and Paul – we feel that we know them from the inside and that is one of the reasons their lives are such a blessing to us. Such intimacy means total accountability to one another, but it means that sin will be quickly seen, and trust and love will assist the immediate resolving of it. We live very private lives, and we jealously protect our privacy.

I want to suggest that you examine the accountable structures in the Herrnhut Community of Count Zinzendorf, Wesley visited them and soon set up his own class meetings which catered for people at every level - seekers after God, assured believers, and mature believers, they were a real mixed bag.3 The class leader often began as a new Christian himself and may well end up as one of Wesley’s preachers. Another important rule of their meeting was accountability – a level of accountability which certainly would embarrass most Christians today. How would you handle your house group leader asking you each week what sins you had committed and what temptations you had grappled with?

How many pastors are truly accountable to the elders of the church and to the congregation? These are serious matters that impede the work of God and they often mean that sin remains undisciplined in the church – the church is also under the scrutiny of secular authorities and subject to laws which legalise practises which are contrary to God’s laws. We face a minefield inside and outside the church when we venture to touch these matters – actually, if a person faces accountable discipline, if they don’t like the discipline, they may move on to the church down the road who are desperate for increased membership and they might just be welcomed.

3

For further reading see my module: Revival in the context of the Bible and Church History.

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The Covenant Oath (29:1-30:14) 29:1-13; entering into the covenant oath a second time – reaffirming their covenant promises which made originally at Horeb (v1). Moses again relates the past as the historic present (1-9) and speaks to them as though they were their parents – “you have seen all the Lord did before your eyes” (v2) – this brings the past crashing back into the present. Moses retells in a sentence their “trials” (slavery) and the signs, and those “great wonders,” which too this very day they do not appreciate or understand (v4). For 40 years their clothes and sandals did not wear out and were sustained by God’s provision (v5-6). You conquered kings and the lands were given to 3 tribes (v78). In the light of all this keep and obey the covenant (v9).

29:14-25; all the men of Israel stand before Moses, - tribal leaders, elders, officers, also wives and children, and strangers (v10-11) in order to enter into covenant which “the LORD your God” makes with you today. One of the key phrases of the covenant is, “that He may be God unto you.” Familiar also is the link made with the 3 patriarchs covenants. The leaders have been placed in the forefront as an example of obedience. Three times we meet the word “today” Moses has led the Israelites from slavery in Egypt to this decisive moment when they enter into covenant with God. He reminds them of the abominations of Egypt and the nations they encountered on their journey and he warns them that the Lord will apply the curses to those who embrace idolatry with sickness and that He will curse the land (v20-22). Their children and the nations around will ask why the Lord has done this in anger and they will be told that Israel has served and worshipped other gods.

The covenant which Israel entered into with God will determine the future of the nation and their future role in the eternal purposes of God for the salvation of the world. Their continual rebellion will determine their future exile and eventual their destruction as a nation in AD 70. Their rebellion as a nation led to their rejection of Jesus as their Messiah and their crucifixion of Jesus.

Paul reminds the Galatians that, “For as many as are of the works of the law are under the curse; for it is written, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them” (Gal.3:10). This is a straightforward affirmation of Moses’ teaching about the law. Paul also says, a couple of verses later, “Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree” (Gal.3:13).

In total contrast to Israel, Jesus had fulfilled the law throughout His entire life and therefore he was not under God’s curse, but by taking on Himself our sin, by drinking the bitter cup of iniquity the curse of the law fell upon Him when He was crucified, which means that “all” those who are of faith are the seed of Abraham (see Rom.4:12-16), “so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob” (Rom.11:26) and Isaiah writes, “In the Lord all the descendants of Israel shall be justified, and shall glory (Isa.45:25).

At the conclusion of Jesus’ crucifixion, the Jews mockingly pronounced the curse of Jesus’ blood upon themselves and their future offspring – this was their ultimate blasphemy - is God’s curse to be seen in their future history? If the curse of God is upon them then heart repentance and prayer to break the curse will set them free. We read that following the murder of Abel by his older brother Cain that God said to him, “What have you done? The voice of your brother’s blood cries out to Me from the ground” (Gen.4:10). Those Jews and later those Christians who behave wrongly in relationship to the blood of Jesus Christ will suffer the curse of God if they do not repent.

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The Book of Deuteronomy No 3

It is difficult for us to grasp the severity of God’s judgement against those who sin against His covenant. We will never be able to grasp exactly what the wrath of God means. At the end of this chapter, Moses writes, “The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law” (V29). This verse refers to the hidden causes which motivate God’s severity and determination to eliminate sin from His kingdom and judge those who refuse to repent of their sin. The book of Revelation gives further insight into the final conflict between God and the rebellion of men and satan against His covenant.

Deut.30:1-10; Moses anticipates/predicts a future turning to God by Israel in the light of the blessings and curses Israel will change – “with all your hearts and with all your souls” (v2, cf. ch.6:5).

Repentance means embracing the laws as true, Paul describes the law, “Therefore the law is holy, and the commandment holy and just and good” (Rom.7:12). To acknowledge the law as holy means that I acknowledge the verdict of the law against my sin. Only then will Israel truly repent and obey God’s laws and encounter His blessings in their lives and in their nation (v3-5).

Moses speaks of spiritual renewal as well as returning from exile, “And the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul, that you may live” (Deut.30:6). Essential to spiritual renewal is keeping His commandments (v8, 10) and hearing the voice of God. 30:15-20; Such, has been the diligence of Moses’ teaching that his teaching the law has become integral to their lives and their thinking, “But the word is very near you, in your mouth and in your heart, that you may do it” (v14). Paul has this verse in mind when he refers to the proclamation of the gospel, “But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach)” (Rom.10:8). Like Moses, the preacher has to speak clearly the words of the Lord right into the hearts and minds of his hearers in order that faith and obedience follow his words. Moses was a superb communicator, leaving his hearers with no doubts about his meaning – “I have set before you today life and good, death and evil” (v15). He was a good preacher, setting before Israel the consequences of their decisions and then calling for an immediate response, “Choose life!” (v19).

What an amazing conclusion to his teaching with an appeal to the heart to love God and to obey His voice (v20). We also have this amazing capacity as humans to choose life instead of death, to choose good instead of evil, to choose to obey instead of rebellion, to choose blessings instead of curses.

Leadership & the Law (31:1-30); concludes the third discourse. This is Moses final preparation for the land which lies ahead and what he says is so personal it is as though he was speaking to each individual person standing before him. He refers to his age and God’s refusal to allow him to enter the land, but Moses encourages Israel (vv3-6), God goes before them and He will destroy the nations. Moses calls and commissions Joshua (vv7-8) and at the same time lays down his own mantle of leadership. I said earlier that Joshua had the best training of any man in the OT, in the role of servant he accompanied Moses up the mountain of Sinai where it all began, but he had military experience, he had been a spy so he knew the land and the people, he had shared Moses

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The Book of Deuteronomy No 3

love for intimacy with God and he had encouraged Israel to rise and conquer the land. Finally, he was appointed and empowered by God to lead Israel and affirmed by Moses.

In my own view of things, Moses is the outstanding leader of the OT, - I discuss this in my module entitled: “Biblical models of leadership – Moses, David, Jesus and Paul.”

Moses has not yet finished! – what diligence! Having read the laws, he makes plans for it to be read before the nation by the priests to all the families, “At the end of every seven years, at the appointed time in the year of release, at the Feast of Tabernacles, when all Israel comes to appear before the Lord your God in the place which He chooses, you shall read this law before all Israel in their hearing. Gather the people together, men and women and little ones, and the stranger who is within your gates, that they may hear and that they may learn to fear the Lord your God and carefully observe all the words of this law, and that their children, who have not known it, may hear and learn to fear the Lord your God as long as you live in the land which you cross the Jordan to possess” (vv10-13).

Joshua is commanded to lead Israel (vv14-15) and then Moses prophecies Israel’s rebellion (vv1618), this takes place in a private with God in the tabernacle (vv14-18). God calls the prophecy a song – it is a lament, but a unique kind of lament, addressing their future apostacy. Moses teaches this song to every Israelite (v22) – the words and the music, they will sing about their own sinfulness and rebellion unto the Lord as they raise their children and go about their work. This song will vindicate God’s judgements but perhaps it could provoke Israel to repentance in the future? Next, Moses commissions Joshua and exhorts him to be strong because he will lead Israel into the land 40 years after he had exhorted Israel to conquer the land.

Joshua has just heard Moses’ prophecy about Israel’ future apostacy and he has been silent throughout – what a burden to bear, but he had watched Moses bearing the burden of Israel for 40 years and he had witnessed Israel’s rebellions, recorded in Numbers, nevertheless, it was a great burden to bear on the eve of his first challenge – alone without his master.

Moses, “completed writing the words of the law in a book” (v24) and commands the Levites put it beside the ark as a witness against them and then he speaks a further prophecy declaring their past rebellions under his leadership, saying how much worse it will become in his absence from them (v27). He declares this prophecy of their future apostacy to the elders and officers of each tribe (v29). Thus, Moses completes the book which is to be read every 7 years.

The Song of Moses (31:30-32:47); see also Moses’ Song following the deliverance from Pharaoh’s army at the Red Sea (Ex.15). in heaven Moses song accompanies the triumphant song of the Lamb.

“They sing the song of Moses, the servant of God, and the song of the Lamb, saying: “Great and marvellous are Your works, Lord God Almighty! Just and true are Your ways, O King of the saints!” (Rev.15:3). Also note the poetic blessing which follows this song (33:129).

This song deserves serious exposition (Moses calls it “my teaching”), it is a witness to the faithfulness of God and will remind them of former days before they fell into apostacy. The song

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has an abundance of pictures, metaphors and poetic expressions that show God’s feelings. It is a witness against the disobedience of blessed nation above all peoples of the earth and the song is an anticipation of future judgement. A graphic contrast is made between God as the rock (v4, 18, 30, 31) and themselves destroyed on the false rock of idolatry (v37).

The song may be divided into 3 sections: 1. God’s faithfulness stands in contrast to Israel’s foolishness (vv3-9), the intension of the poem is “to proclaim the name of the LORD” and to “ascribe greatness to our God” (v3). God is a rock – unchangeable and secure. Had not the law been given at the mighty rock of Sinai; had not Moses spent those two periods of 40 days alone with God there on the rock. God had proclaimed His name to him as he hid in the cleft of the rock. The rock like character of God had been formed in him by God in the fires of opposition and testing and out of the rock the life-giving water had flowed throughout their long journey in the wilderness. It was, indeed, appropriate to apply this image to the LORD. In v7, Moses implores Israel to “remember the days of old” (v7). This challenge is repeated 16 times, beginning in 4:10.

2. God’s love for Israel and how Israel forgets God (vv10-18). Vv10-14 describe how God’s goodness to Israel, - He found her, led her, developed, and provided for her because He loved her. The metaphor of the eagle takes us back to Sinai where God says, “I bore you on eagle’s wings and brought you to myself” (Ex.19:4), the image of the eagle speaks of parental care. Israel is the apple of His eye, they are His focus, and their image is reflected in His eye, so close they are to His heart.

God even brought honey from out of the rock for them. Israel’s response was the same as Judas to Jesus’ love, it was unnatural and perverse. Israel was like an animal kicking out violently at the one who gave it food. Moses compares God to the mother who gave birth to you and the father who fathered you, yet Israel forgot God’s paternal love.

3. Israel’s apostacy provokes God to great anger and judgement (vv9-25). In righteous indignation God will withdraw His presence (v20). The metaphor of fire (v22) points to the awful consequences of His wrath in judgement (Ex.24:17; Deut.4:24; 9:3; Hebrews 12:29), how many times do we read of God’s fire in judgement. God also applies the curses fore told in Moses’ discourses to carry out His destruction (v23-25).

4. God takes time to ponder with Himself (vv26-33). He stops short of annihilation and He exercises constraint following His personal deliberations. The nations look on and God’s honour is at stake.

Israel is a nation devoid of understanding regarding coming judgement.

5. God displays both compassion and vengeance vv34-43). Israel’s enemies will not encounter restraint and they will be held accountable to God for their treatment of Israel even through God has allowed them to inflict judgement on them (vv41-43). When they come an end of all their resources the Lord will show His compassion to Israel (v36). God’s intention is to show them that He is uniquely God unto them, that “there is no God beside Me” (v39).

Moses is now commanded by God to –

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The Book of Deuteronomy No 3

“Go up this mountain of the Abarim, Mount Nebo, which is in the land of Moab, across from Jericho; view the land of Canaan, which I give to the children of Israel as a possession; and die on the mountain which you ascend, and be gathered to your people” (32:49-50). God continues speaking and refers to Moses’ action, “because you trespassed against Me among the children of Israel at the waters of Meribah Kadesh, in the Wilderness of Zin, because you did not hallow Me in the midst of the children of Israel” (v51; Num.20:1-13).

But then, Moses is going to behold the promised land where he had never placed his foot upon and so many of his dreams and hopes died in God’s refusal to let him lead Israel into Canaan. Similarly, with David, the Lord refused to allow him to build the temple and so many of his dreams and hopes died, but God’s will and purpose sometimes over-rides our own dreams and hopes but His will is paramount and the imperative of our life as it was in the life of Jesus, – “not My will but Your will be done!” The LORD said to Moses, “view the land of Canaan,” perhaps he was caught up in the Spirit and saw the length and breadth of “the land which flowed with milk and honey” – we do not need to be at all sad for him because he is about to die alone in the presence of the LORD and he was to immediately be caught up to another land much better from which he would eventually be recalled to earth to meet the Lord Jesus and Elijah on the mount of transfiguration.

The closing blessing of Israel’s great leader, “the man of God” to the individual tribes (33:1-29).

These prophecies are very different from the patriarchal blessings of Jacob (often judgemental) to his sons (Gen.49). These blessings pronounce blessings and make promises – continued existence (v6), priestly privileges (v10), safety (v11), choice gifts (v13-16), rewards of land (vv20-21), possession (v23), prosperity and strength (v24-25). The focus here is that of God overriding purposes, shifting the focus from Israel’s behaviour to God’s purposes.

Moses gives a blessing to each of the tribes who he addresses one by one, speaking prophetic words to them (vv6-24) and closes with praise to the LORD (vv26-29).

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