(66) March 7: Deuteronomy 1-2 & Mark 11:1-19
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the lessons from each stage of Israel’s
journey.
To ponder:
We begin where we left off, east of the Jordan. Deuteronomy
comprises speeches Moses gave to preach God’s law, exhorting Israel to obey in
the land (1v1-4). Likewise, we need preachers to “always remind” us of God’s
great acts and will, so that we don’t go astray (2 Pet 1v12).
Moses begins recounting Israel’s
journey. God ordered the people to leave Horeb (around Mount Sinai) to take the
land, assuring them he had given it to them in fulfilment of his promise (1v7,
see Gen 18v18-21). Desiring that God continue to bless the people with
increase, Moses realised the need of help in administering God’s law. So he chose
some “wise” men to share his “burden.” They were given authority over 1000s,
100s, 50s and 10s, and to “judge” disputes fairly and impartially, even between
Israelites and aliens. But harder cases were to be brought to Moses. Once, more
this looks us to governance within the church.
On reaching Kadesh Barnea, Moses
urged the people to take possession of the land, stressing it was already
theirs and calling them to faith: “Do not be afraid; do not be discouraged.” However,
they asked that spies be sent out first. These returned with fruit, a report
that the land was “good,” but also that its people were large. So the
Israelites lost heart and grumbled. Despite Moses encouragement that they need
not fear because God would “fight for” them, they did not “trust in the LORD their
God,” who had already proved himself by leading them in the pillar of fire and
cloud. In anger, God therefore “swore” that all adults, except for Caleb (and
Joshua) would die in the desert. This included Moses, perhaps for being pushed
by Israel to send the spies (1v23, 37), or to act without glorifying God (Num
20v21). Too late, Israel arrogantly decided they would then enter and fight the
Amorites after all. But as God was not with them, they were defeated. We should
not doubt God ability to fulfil his promises, no matter how unlikely this may
humanely seem.
The people then wandered in the
desert for forty years, whilst God “blessed” and “watched over” them, so that
they didn’t lack anything (2v7). Throughout, they were kept from hostilities
with the descendents of Esau and Lot, being told they would not have their land.
This displayed the depths of God’s faithfulness to Abraham and Isaac in protecting
and providing for their other relatives, not just the chosen line. But it also urged
Israel to faith, as God enabled Esau and Lot’s descendents to possess the land
of other nations. In this way Jesus’ parables often outline how everyday people
act, before rebuking us with the phrase “how much more” God’s people should do
likewise.
Finally, Israel’s battle with the
Amorites began to fulfil Abraham’s dream (Gen 15v16), the possession of the
land (Num 2v31), and God’s purpose of putting fear into “all the nations under
heaven,” no doubt so that they were reluctant to attack Israel. Sihon, the
Amorite King was given the chance to let Israel pass peacefully, but refused
because “the LORD your God had made his spirit stubborn and his heart obstinate.”
So God ensured his judgement would come against the Amorites through Israel.
Because this was judgement, he “delivered” them to Israel, and Sihon, his army,
“all his towns” and even “men, women and children” were killed, with “no
survivors.” Nevertheless, the livestock and plunder were carried off. Israel
therefore defeated the very people that previously defeated them (1v44). This
is the first of the coming instances where peoples are completely wiped out,
foreshadowing Christ’s return in judgement.
Praying it home:
Thank God for providing us with every spiritual blessing we
need to be sustained in faith until we reach our inheritance. Pray that church
ministers would be faithful to their calling to preach God’s word and govern
his people.
Thinking further:
To read the NIV Study Bible introduction to Deuteronomy, click
here. To see a map outlining Israel’s desert wanderings, click here.
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(67) March 8: Deuteronomy 3-4 & Mark 11:20-33
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note why obedience is so important.
To ponder:
Moses continues to recount Israel’s wanderings. Like
Heshbon, the people of Bashan were also “completely destroyed.” The two lands were
then given to the tribes who would remain east of the Jordan, and who must
fulfil their commitment (3v18-20). Moses stressed God told him not to be afraid
because he had already “handed” Bashan over to him. So Moses commanded Joshua
in the light of those victories not to fear either, because the LORD “will
fight” for him. This would embolden Moses hearers. He then affirms God’s choice
of Joshua to them, recounting how God first refused his (Moses’) request to enter
the land. Here Moses models how we can respectfully plead with God, whilst
readily submitting to his will, even when not to our benefit.
Christ did not fear as he went to
the cross to defeat evil. And he promises to be with us “to the end of the age”
(Matt 28v20). We will face opposition and trials. But in him we will overcome,
for “if God is for us, who can be against us?” (Rom 8v31).
Yet
obedience matters. It matters if Israel
are to live and take possession of the land - a key theme of the book. So Moses
points out that those who previously rebelled died, whilst Caleb and Joshua who
“held fast to the LORD” are “still alive.” And obedience is to be total:
neither adding or subtracting from God’s commands. And it is this that will
cause the nations to acknowledge Israel’s wisdom, understanding, greatness and
privilege in enjoying God’s presence.
This
pattern remains the same. Although forgiving our sins, Jesus calls us to “be
perfect, as your heavenly Father is perfect” (Matt 5v48). And because obedience
reflects our love for him, it still affects whether we will live or die, for
“without holiness, no-one will see the Lord” (Heb 12v14). Moreover, it is this
that is to attract the nations as to light (Matt 5v14-16).
The Ten Commandments are central:
They are God’s “covenant.” In other words, for Israel to be “the people of his
inheritance” depends on obedience to them. So Israel must not commit idolatry. Indeed,
if future generations do, Moses calls heaven and earth as witness, that they
will “perish” from the land, being “scattered” amongst the nations, with only a
“few” surviving. Yet if they then seek God with all their heart and soul, they
will find him and return and obey him, for he is “merciful” and will not
“forget” his covenant. These truths are critical to understanding Israel’s
future history in which just this happens. They remind us in our sin too, that
whilst we live we can still repent.
Throughout Moses urges Israel to
“be careful” not to “forget the things” she has “seen.” They should remember
how God actually “spoke” the Commandments, before writing them on the tablets
and directing Moses to teach them. And they should grasp that nothing as great
as God speaking to a nation or redeeming them with the awesome deeds of Exodus
and Numbers has ever happened. But these happened so Israel would “know that
the LORD is God; besides him there is no other.” The people are therefore urged
to “acknowledge” and take this “to heart,” so that they obey God and it goes
well for them and their children.
This is why reading the whole
Bible is key. We will never want to obey unless we truly know the supremacy and
character of God. So we must constantly meditate on his awesome deeds, remembering
what he has done for us and how he has instructed us in Christ – all so that we
would revere him.
Praying it home:
Thank God for giving us such enviable wisdom and righteous
commands in scripture. Pray that we would meditate on and remember him as he
actually is, and so be motivated to obey Christ.
Thinking further:
Scripture models marriage on God’s relationship with Israel
(Jer 1-4). So God’s “jealousy” mentioned by Moses is like that of the loving
husband who is rightly angered at his wife’s infidelity, and wants her to
benefit from his love. The promise that if Israel
commits idolatry and then repents, God will forgive, can therefore be understood
as similar to the husband desiring to be reconciled to his wayward wife. In
such a situation jealousy is good, and a lack of it would suggest a lack of
love.
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(68) March 9: Deuteronomy 5-7 & Mark 12:1-27
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the different things God promises Israel.
To ponder:
4v44-49 introduces chapters 5-26 in which God’s laws are
proclaimed to the current generation on the edge of the land. We then hear how
Moses “summoned” Israel to listen. The laws are the terms of God’s covenant
made at Horeb (around Sinai). Moses speaks of the covenant being made with this
generation, even though only some would have been there – and as children. This
is because the covenant was for future generations too, so each new generation
needs to embrace it. Indeed, the “you” and “your” in 6v5 is singular. God sees
Israel as one.
Moses lists the Ten Commandments,
affirming their centrality as the spring from which the following laws flow. He
recounts how Israel heard God speak from the mountain, and in fear of death
asked Moses to stand between them and God, relating his word. God commended
them, but spoke of his longing that “their hearts would be inclined to fear”
him. He desires the same in our response to his word mediated through Christ.
The themes that follow are
similar to yesterday’s reading: First, Israel are to carefully obey, learning
the laws, being sure to follow them, not forget them, but acting to be
constantly reminded of them, impressing them on their children, and telling
those children the story of redemption when asked about them. There are lessons
here for how Christian parents should pass on the teaching and acts of Christ
to their children, recognizing that their children’s life depends on that too.
Second, Israel
are to do this out of a whole-person whole-life love for God. As with the new
covenant, obedience is to be no legalistic attempt to merit his favour. The
covenant obliges them to obey, but as a response to God’s grace in choosing to
make Israel his treasured possession and set his love on them. This means that
when the parent says careful obedience “will be our righteousness,” they must
simply mean God regards this loving response (although inevitably imperfect) as
the right response to all he has done. Reflecting this, here their redemption is
given as the reason to keep the Sabbath, instead of the creation as in Exodus
20v11.
Third, they must obey so that
they would go in and take the land, and their children would live and prosper
in it. Here, the blessings this would entail are outlined. Israel will enjoy
the cities and vineyards already there, increasing in number, with bountiful
harvests, thriving livestock and good health (6v10-11, 7v13-15). These things echo
Eden, fulfil God’s promise to Abraham, and look towards the new creation.
Fourth, Israel must therefore
keep away from idolatry. So they must utterly destroy the nations and their
means of false worship, and not intermarry with them so that they are not led
astray. Moreover, they are not to covet the wealth that adorns the nations’
idols, but “abhor” and “detest” it as set apart for destruction. No doubt this
was because it was defiled by its use, but also so that they would not tempted
to use it in worship. These commands are extreme, but the fulfilment of God’s
promise depended on them. Indeed, Moses warns that whilst God is faithful to
his covenant, he will destroy those who hate him.
Finally, he again exhorts Israel
not to fear, because she saw God prove he is “a great and awesome God” by
bringing her out of Egypt. The people can therefore be sure God will drive the
nations out before them, but in his time so the “wild animals” don’t multiply
and cause them problems.
Praying it home:
Thank God for setting his love on you and making you his
treasured possession. Pray that you would be diligent in teaching his acts and
will to children, and in remembering and obeying them yourself.
Thinking further:
Christ quotes 6v16 when tempted by Satan. The sense is that
in those forty days in the desert he perfectly obeys the law in the way Israel
failed to during her forty years. This perfect righteousness can then be
credited to his people so that they can be declared righteous (justified) and
so treated as truly righteous by God.
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(69) March 10: Deuteronomy 8-10 & Mark 12:28-44
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what God wants to remind Israel of.
To ponder:
We are to remember to remember. God tested his people in the
desert to know their “heart” – whether they would keep his commands. He
“humbled” them by causing hunger so he could then provide manna if they
followed his instructions. This taught that his provision depended on obedient
faith. In this sense Israel learnt “man” lives “on every word that comes from
the mouth of God.” So God was lovingly teaching Israel in her wanderings as an
act of fatherly discipline. And hers was a critical lesson to remember. God
provided so fully that her clothes didn’t even wear out nor feet swell. And so,
if she will only “observe” his commands, “walk in his ways and revere him” she
will be abundantly provided for in the land (8v7-9).
In the
light of this Moses urges the Israelites against pride so they don’t “forget”
the LORD when all goes well. Rather they should remember it is God who “gives
you the ability to produce wealth, and so confirms his covenant.” Indeed, to
forget him and follow false gods will inevitably lead to destruction.
Christians
are always more reliant on God in times of difficulty. So every believer is in
danger of this same temptation. We must remember we have nothing that we did
not receive (1 Cor 4v7). And so to turn from God endangers what we have in this
life, not to mention the next.
Moses recounts
Israel’s sin to cement this: They must “remember” God was angry enough to
“destroy” them (and Aaron) over the golden calf. They were “corrupt” and
“stiff-necked,” quickly turning aside from the commands God proclaimed himself
and wrote with his own finger. And this continued when they “rebelled” by not
trusting and obeying God by entering the land at Kadesh Barnea. In fact, they
were saved at Sinai, only because Moses intervened, fasting for forty days, and
prostrating himself in prayer before God, appealing to God’s promise to the
patriarchs and his own honour in the eyes of Egypt.
So it was by grace that God gave
the commandments a second time. It is therefore in awareness that despite
owning the universe God has chosen them, that Israel
are to “circumcise” their hearts. The image implies being set-apart from the
nations by cutting sin away in their inner attitude to God, so that they fear,
love and serve him, “walking in his ways” and “holding fast to him.” Israel
must do this because the LORD is her God, and because he is worthy of it, impartial
in his justice, providing for the needy just as he had for her.
Biblical religion has always been
of the heart and in response to grace. And in grace God would eventually
circumcise the hearts of his people by his Spirit, so that they would display the
love he called them to. This is our experience (Rom 2v29). But we still need to
remember our sin, so we remember God’s grace, and so cherish and hold fast to
him all the more.
Praying it home:
Thank God that even in hardship he lovingly teaches us. Pray
that you would never forget how reliant you are on him for grace and provision.
Thinking further:
None today.
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(70) March 11: Deuteronomy 11-13 & Mark 13:1-13
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note how God protects Israel against
unfaithfulness.
To ponder:
Moses’ sermon continues. Israel are to remember it was
(largely) they themselves who as children witnessed the Exodus, desert
wanderings and judgements against those who rejected Moses and Aaron. So,
positively, they must “love” and “obey” God, with a promise of the land described
as abundant and cared for by God himself – like Eden not Egypt (11v10-12, Gen
2v8). Negatively, they must “be careful” not to be “enticed” into idolatry, so
that they don’t experience God’s “anger” and “perish from the good land.”
Instead, they are to keep God’s commands always before themselves, and teach
them to their children (11v18-21). Then “no man” will stand against them.
This
“blessing and curse” is to be proclaimed from respective mountains when Israel
enter the land. These two choices also face us, as the gospel promises curses
for faithlessness as well as blessings for faithfulness (Heb 6v4-8). And God will
keep both.
The detail
of the law now begins. The places and means of false worship are to be
destroyed so the “names” of the false gods are wiped out. Here, “name”
represents the authority of the respective god. So the people are called to
worship God only at the place he chooses “to put his Name” and “for his
dwelling” – a sign of his authority over the land. The tabernacle will therefore
be given more permanent locations, and eventually as the temple in Jerusalem.
And sacrifices and offerings will not be offered, or tithes, offerings and
gifts eaten just anywhere - as to some extent was being permitted (12v8, 13, 17).
Instead, they must be brought to the specified place, where the people can eat
their portions “in the presence of the LORD.” However to save travel, animals
can be slaughtered and eaten anywhere, as long as the blood is poured out and
the Levites’ share not neglected.
It is thought
provoking to remember God’s concern that he is worshipped as he prescribes and
“not as everyone sees fit.” Not all forms of “doing church” are acceptable. He
is concerned for joy and fellowship (12v12), but above all, that we look to
Christ as his “place” for atonement and to which we offer our all to God’s
service. The worship of both church and life must therefore be profoundly
Christ centred, remembering and affirming him and all he has done, and engaging
with the Father only through him.
This is
also why other religions must be rejected. Their potential for evil is affirmed
with the reminder of Canaanite child sacrifice. However, whatever is engaged
in, those claiming to be prophets or fortellers of dreams, who may even perform
signs and wonders, must not be listened to if they advocate false gods, but
must be put to death. Indeed, the Israelite is to reject and actually stone
anyone who entices them in this way. And if after “thorough investigation” it
is established that a town has been led astray, its people and livestock must
be destroyed completely, its plunder burnt, and the town to be a “ruin
forever.” In other words, such people are to be treated like the Canaanites.
Although
these penalties do not apply within the church, the seriousness of false
religion has not changed (Rom 1v18-32), nor God’s view of the “false teachers”
who encourage people into false religion or morality (2 Pet 2v1-22). Churches
should therefore take action when ministers “entice” people to these things, or
Christians adopt the worship practices of other spiritualities. And we should
remain discerning, being commanded not even to welcome those within the church who
deny Christ and the gospel and so lead people from God’s true place of worship -
even if they do work miracles (Matt 7v21-23, 2 Jn 7-11).
Praying it home:
Thank God for your church and all that is good about it.
Pray that you, your church family and ministers would be kept from false
teaching.
Thinking further:
None today.
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(71) March 12: Deuteronomy 14-16 & Mark 13:14-37
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note how the provision of the specific “place”
for God’s name impacts these laws.
To ponder:
Having affirmed the need for faithfulness to the true and
holy God, the people’s holiness is to the fore. They are to be set-apart from
the nations and so not to cut or shave themselves in grief as the nations did. This
set-apartedness is also the reason for the food laws (see Leviticus). The
distinction between clean and unclean on the basis of how distinctively of its
kind the animal is, reflects the distinctiveness and cleanness of Israel
compared to the nations. So the command not to eat animals that are found dead
doesn’t apply to aliens (who have not joined the covenant people, compare Lev
17v15-16) or foreigners. Although these laws have been abrogated, the church is
to be set-apart and holy, with a higher standard of life expected of it (1 Cor
5v9-11).
Previous
laws are now applied to the anticipated blessing in the land, and the provision
of specific locations for worship. It seems Israel tithed more than the initial
ten percent (Num 18:21-32). A second ten percent from what remains is mentioned
here, to be eaten at God’s “place” so the people would always “revere” him.
However, if the place is too distant, the tithe can be swapped for silver which
can then be used at the place to buy “anything you wish” for a joyful feast
with one’s household and which includes the Levites. Christians are not to be frugal.
Using what we have to celebrate God’s goodness together with food and wine has
an ancient heritage!
Throughout
however, the poor are to be remembered. So in every seven years, all tithes from
the third and sixth years are to be stored in the towns for the Levites,
aliens, fatherless and widows living there. And we’ve already seen that in the
seventh, the whole land is to be left for the needy (Ex 23v10-11). In that
year, debts should also be “cancelled” (for Israelites) because there “should”
be “no poor” within Israel, even though the poor will remain (15v11). This cancelling
is an expression of faith that God “will richly bless you,” so the creditor
will not end up without. Indeed, if obedient, this blessing will mean Israel
lend to and rule over nations. So the people are urged to “be open-handed” and
“freely lend” to poor Israelites. They are to give “generously” and “not
grudgingly,” not thinking that they might not get their loan back if the
seventh year comes, but confident that the LORD will “bless” them in return.
Indeed, not giving may lead to the poor appealing to God’s justice, causing
those lacking generosity to be found guilty! Generosity is also to be seen not
just in setting Hebrew slaves free in the seventh year, but supplying them
liberally with livestock, grain and wine, again knowing blessing will be given
in response.
Such regular provision for
Christians without is urged upon us. This doesn’t justify giving out of greed
for more. However, Paul tells us that if we give generously, we “will be made
rich in every way so that” we “can be generous on every occasion” (2 Cor
9v6-11). Conversely, Christ is adamant that he will judge and condemn those who
claim to be Christians who don’t care for the material needs of their brothers
(Matt 25v31-46).
In what
remains, we’re told the firstborn animals (which are God’s) are now to be eaten
at the LORD’s specified place, and the three key feasts of Passover, Weeks
(Pentecost) and Tabernacles (Booths and Ingathering) are to be celebrated by
the men there too - with joy and in response to God’s blessing.
Praying it home:
Thank God for his concern for the needy. Pray that you would
have faith to give generously trusting God to meet you needs in return.
Thinking further:
God’s particular call to give to his people is affirmed then
in both testaments, and is the dominant focus of God’s call to give. This is
because God’s people are his particular concern. Moreover, how we “love” one-another
is to be a taste of the coming kingdom and a testimony to the watching world.
Nevertheless, we should note that concern for the needs of the poor more
generally is not absent. The law constantly affirms the need to care for the
“alien” (Deut 14v29), and the parable of the Good Samaritan urges practical
care even of enemies as neighbours. Paul sums up the balance in Galatians 6v10:
“Therefore, as we have opportunity, let us do good to all people, especially to
those who belong to the family of believers.”
So in our giving, we might first
consider what to give to those who preach the gospel, as Israel did to the
Levites who were set apart to serve God. Ultimately this benefits both
believers and non-believers. Second, we might consider how we can give
generously to fellow Christians in need, remembering especially those who are
persecuted (Matt 25v31-46). Yet, third, we can also prayerfully consider what
we can give to the needs of non-Christians too. This may be those we personally
come across and are moved to help, as with the Good Samaritan. But we are free
to give to others too; and might wish to do so through Christian organisations
or churches so that Christ is commended by it.
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(72) March 13: Deuteronomy 17-19 & Mark 14:1-25
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the different ways evil is to be purged
from Israel.
To ponder:
Chapter 16 ends with the call to appoint impartial and
incorruptible judges to ensure justice. What follows stresses this is to
“purge” evil from the land, and so ensure Israel continue to possess it, rather
than lose it because of sin.
Alongside a
reaffirmation that sacrifices must be without defect, the call to pure worship
is stressed. And if idolatry is confirmed by “careful investigation” and the
testimony of at least two or three witnesses, the culprit must be stoned.
Requiring the witnesses to initiate this before the whole community is
involved, ensures they take responsibility for their testimony, and not make it
lightly. Patterned on this, elders oversee the discipline of the church against
those who deny the faith in belief or behaviour. Jesus taught two or three
witnesses should confirm the matter, before the whole church distances themselves
from the individual to stress his predicament and provoke repentance, but also
to ensure the sin doesn’t spread through the church (Matt 18v15-17, 1 Cor 5v5-8).
Order
within Israel is now detailed with respect to judges, kings, priests and
prophets. Difficult cases are to be brought to a particular “judge” who governs
Israel and to the priests at God’s “place.” Again, as with elders (Heb 13v17),
their decision and teaching must be adhered to. Indeed, to hold it in contempt
warranted death.
Future kings must be Israelites,
and those God chooses. And they are not to accumulate horses or wealth. That
would encourage them to consider themselves better than others and so exempt
from Israel ’s
laws. Nor are they to have many wives who could lead them from the LORD. Rather
they are to be scholars and scribes, who copy and study their own scroll of the
law, learning how to revere God. These qualities are exemplified in Jesus, but
remind all of the dangers of money, sex and power. They show Israel’s kings were
to model and administer God’s law, showing the LORD is the real King.
The
provisions for the Levites are reaffirmed. And if out of a desire to serve God
they come from their towns to minister at God’s place, they are to receive
provision even if they have material means themselves. So the minister has a
right to pay even if they don’t need it (1 Cor 9v4-12).
Seeking
guidance through the occult is condemned before the role of prophets is outlined.
They are God’s means of guidance. A particular prophet like Moses is promised.
He was awaited in Jesus’ day, yet fulfilled in him (Acts 3v22). But others are
promised to. They are needed to mediate the awesome voice of God. They will
therefore speak only what God commands and so must be listened to. And those
who “presume to speak” in God’s name something not from him (such as
predictions that don’t come to pass) must be put to death – and are not to be feared.
This is why flippancy in those who preach or claim to have a word from God today
is so serious, and why those who speak error in his name should be called to
account (Tit 1v10-13).
Having
dealt with cities of refuge east of the Jordan (4v41-44), those west are now
mentioned. They must be accessible; and if God grants more land, three more
built so that those fleeing can find refuge nearby. However, those who killed
maliciously are to be handed over without pity to any avenger, so justice is
done. Honesty as well as justice is then commended in the instructions not to
steal land by moving boundary stones, and to punish false witnesses with the
very punishment those they accuse would have received.
Praying it home:
Thank God for the government he has established both in the
nation and church. Pray the former would increasingly shape policy according to
God’s ways, and the latter teach and uphold his word clearly and faithfully.
Thinking further:
Any applicable principles of government within Israel apply
more directly not to any nation but to the kingdom of God and so the church. Nevertheless,
as all government is established providentially to promote good, punish evil
and govern society (Rom 13v1-7), the principles of “good” and “evil” found
within the Mosaic law and taught by Christ and the Apostles are those we should
encourage any government to adopt for the wellbeing of the nation they govern.
Nevertheless, caution is needed so that we correctly understand how exactly these
principles might apply to such a different and secular context, and shrewdness
in how and when to promote them.
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(73) March 14: Deuteronomy 20-22 & Mark 14:26-50
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how each law actually protected people.
To ponder:
At first read these laws are hard. But we have seen God’s
goodness, justice and mercy already displayed throughout his law. So we can be
confident of these same things when these laws are considered in their original
context. To properly deal with them, this is a longer post!
When Israel
go to war they are to be reminded they need not fear as God fights for them.
Their faith in this is to be displayed by allowing the army to be diminished
through permitting any not wholly committed to return home. And mercy is seen
in offering peace to Canaanite cities outside the land God is giving. Those accepting
this peace would then serve Israel; whereas those refusing would have all their
men killed, and women, children and everything else taken. Although difficult
to contemplate, this means God’s judgement is actually tempered, saving these
cities from the utter destruction of those in the area Israel would actually inhabit.
Although all sin deserves death (Rom 3v23), God takes no delight in it (Ezek
18v23). The only reason the closer cities are to be totally destroyed is as a
judgement on their particularly extreme wilderness (Gen 15), and so Israel are
not led by them into idolatry and sin, bringing God’s judgement upon themselves.
Various
laws follow: Upholding the principle of “a life for a life,” an unsolved
killing requires the elders from the nearest town to take an unworked heifer
through untouched (so clean) land to a stream. Before Levites, they are then to
wash their hands and break its neck, declaring their innocence and asking the
LORD to accept the heifer as atonement. This reminds us God’s justice must
always be satisfied, just as it is most supremely in Christ (Rom 3v25-26).
Where the
men of an enemy city outside Israel’s inheritance are killed, the women and
children would be left without any to care for them. Whereas Israelites are not
normally allowed to marry Canaanites, in this instance they are permitted to. The
woman is to shave, cut her nails and put aside her clothes, probably to show
she is leaving her old life behind and beginning a new one within God’s
covenant people. And she must be respected. Rather than being raped or
enslaved, she is to be given a month for mourning before marriage. And if her
husband is displeased with her, she cannot be sold, but must be allowed to go
“wherever she pleases.” The word “dishonoured” means “had your way with.” The
sense is that the man’s taking of the woman is the reason she can’t be traded,
because it gives her the status of an Israelite. Paul’s teaching that
unbelieving spouses are “sanctified” by marriage to Christians doesn’t mean
they are saved, but may reflect a similar principle (1 Cor 7v14). They benefit
from being amongst God’s people and are set-apart by God for his purposes
within that family.
In
polygamous marriages, favouritism with the inheritance is not to be shown to a
specific son (21v15-17). And because God’s promise depended on the passing on
of his commands to children, the obedience of each generation, and the headship
of men, persistently rebellious sons are to be stoned to death - if the elders
agree. The particular reason is to “purge” the evil from Israel and also deter
others from the same through fear. One expects it therefore to be rarely
applied. In being called “a profligate and drunkard” this law seems to refer to
older sons.
Those put
to death were hung on a tree to show they were under God’s “curse” (judgement),
and probably also to deter others. Just as uncleanness marked the sort of
imperfections stemming from the curse of Genesis 3, the cursed body must be
taken down at night so the land is not made unclean by its presence. Jesus was
effectively hung on a tree to demonstrate that he was bearing God’s curse; yet
through that made us wholly clean (Gal 3v13, 1 Pet 2v24).
Laws follow
affirming responsibility for one’s neighbours property (22v1-4), the importance
of maintaining gender differences in appearance, care even for the smallest
animals, health and safety in building, and the importance of tassels as
reminders to keep the law (Num 15v37-41). The reasons for the distinctions in
22v9-11 are uncertain. They may be a rejection of Egyptian agricultural
practice, working clean and unclean animals together, and wearing the sort of
clothes worn by prostitutes - or they may simply affirm that with God
especially present, the distinctions of creation must be maintained as a
testimony to his holy perfection and order.
The law on
proving virginity seems degrading but was to protect new wives from being
rejected by husbands who simply “dislike” them. However, if virginity when
married is not proved, the penalty is death for the immorality, but perhaps for
deceiving the husband too. Being stoned at the “door of her father’s house” showed
he was implicated, maybe in his parenting, or in not speaking when there was no
proof of his daughter’s virginity on her wedding night.
The penalty
for sleeping with a betrothed virgin is the same as for adultery, as she is
already treated as “another man’s wife.” Both must therefore be put to death if
this occurred in a town, as the woman’s failure to scream (presumably during or
immediately following the act) is taken as consent. This shows how serious Mary’s
pregnancy would have been regarded. If it occurred in the country however, only
the man should die as the girl could not shout for help. If she is not
betrothed, the rape is not adulterous and so the man must pay what was probably
the bride price, and marry and not divorce the girl. This would be a deterrent,
but also protected the girl and any child that might result. The chapter ends
with a reminder a man cannot marry his stepmother.
Praying it home:
Thank God for his concern to protect the needy and ensure
justice. Pray that these things would be increasingly reflected in our culture.
Thinking further:
None today.
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(74) March 15: Deuteronomy 23-25 & Mark 14:51-72
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what each law taught the people.
To ponder:
The laws continue. To “enter the assembly of the LORD” was to
gather for worship at the tabernacle or temple. So those intentionally
emasculated (probably in false worship) are excluded, as are ten generations
born from “illegitimate marriages” (with prostitutes or close relatives), or born
to Ammonites or Moabites, with whom Israel mustn’t make a treaty (because of
their hostility). However, only two generations born to Edomites or Egyptians
are excluded, due to their prior relationship with Israel. Such laws assumed
foreigners would live amongst God’s people, and did not prohibit them from faith
in the LORD. At the least, they stress that our response to the Lord now has
implications for our posterity. Nevertheless, due to the full cleansing we have
in Christ, all who repent immediately join the great assembly, no matter their
history (Heb 12v22-24).
Amongst
Israelites, those with “nocturnal emissions” are temporarily excluded from the
camp for a day, and the people are to go to the toilet outside the camp,
covering any excrement. This is so the LORD moving about the camp doesn’t see
anything “indecent” - confirming that uncleanness refers to what is inappropriate
or unfitting for God’s holy presence.
Countering
the assumption that the Bible promotes slavery, 23v15-16 commands that escaped slaves
be given sanctuary within Israel ,
living wherever they like and not being oppressed. One considers asylum seekers
and slaves today. Israelites are then forbidden from becoming shrine
prostitutes or using their earnings to pay for vows made to God. This reveals
the hypocrisy of giving dishonest money to the church. Charging interest of
fellow Israelites is also forbidden, the speedy keeping of vows commended, and
the harvesting of other’s crops banned too.
It seems
divorce was permitted on the broad grounds of “indecency.” But remarrying a first
husband having been divorced by them and then married and divorced by a second,
is “detestable” (a very strong word), because the woman is “defiled.” Jesus
suggests this may be because, although permitted, the second marriage was equivalent
to adultery against the first husband (Matt 19v8-9).
God’s care
is seen in what follows: Newly-weds are not to be too busy for a year so they
can enjoy their marriages! Security is not to be taken for debt that ruins
someone’s means of earning. Those who kidnap and enslave an Israelite must die.
Lepers are to follow levitical instruction. Assets given against debt aren’t to
be forcefully taken, nor kept if the person is poor and needs them for basic
living. Likewise, poor hired workers are to be paid daily so they don’t go
without, or else cry to the LORD against their employer (Jam 5v4-6). And family
members are not to be held to account for each others’ sin.
Because Israel had nothing as
slaves and had to rely on God for redemption, the alien, fatherless and widowed
in particular are to be ensured justice, not impoverished, and left the remains
after harvest for themselves. We should consider the equivalent today (Jam
1v27). Disputes are to be brought to the judges at court, the punishment to be proportional,
and no-one lashed more than forty times to preserve their dignity (perhaps as
one in God’s image). Animals are to be allowed to eat from the grain they work,
which Paul applies to ministers being paid (1 Cor 9v9-10).
If a man dies, his brother must
marry his widow to maintain his name. Not to is shameful and to be acknowledged
before the elders and wider community. A wife who grabs someone’s privates to
stop him fighting her husband is to have the hand cut off. This is the only
instance of such a punishment, providing a strong deterrent. It also stresses the
seriousness of attacking someone’s ability to have children, because this was
the means by which God’s promises were to be fulfilled.
Finally, business is to be
conducted honestly (25v13-16). And after Israel settle, they are to blot out
the Amalekites because of what they did in Exodus 17v8-14.
Praying it home:
Thank God that all with faith in Christ are full and equal
members of his great assembly. Pray for wisdom on how these principles might be
applied to your situation.
Thinking further:
As mentioned, Paul applies the fact that oxen are to be
allowed to eat from the grain they work, to the right for ministers to receive
pay from those they minister to (1 Cor 9v9-10). Once more this helps us apply
the rest of the laws. It teaches that we are to look for the principle of love behind
them, and relate it to parallel situations in which that same principle stands.
So, the concern that the alien, fatherless and widow receive justice and are
provided for, reflect the principle that those with none to stand up for or
care for them should be particularly looked out for. We might therefore
consider other categories today, such as the pensioner with no relatives or the
unborn child; or the need for legal aid to be given to those unable to pay for
it.
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(75) March 16: Deuteronomy 26-27
& Mark 15:1-26
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how conviction that God would give the
land is expressed.
To ponder:
Here Moses expresses utter certainty in God’s promise. We can
talk of “when” we receive our inheritance in the same way.
To mark the
possession and settling of the “inheritance,” at the first harvest (and
possibly every subsequent feast of Weeks/Pentecost) the firstfruits are to be
taken to the tabernacle at “the place” God chooses. The Israelite is to recite
given words, declaring to God before the priest that the LORD has brought him
to the promised land, and recounting the miracle of how God created and
redeemed such a great nation from Jacob - the “wandering Aramean.” The point is
that Israel now
have a fixed home! The Israelite is then to bow down as he lays the basket
“before” the LORD. His household, the Levites and any aliens, should then rejoice
in all God had given with a feast. When giving his tithe to the Levite, alien,
fatherless and widow in the third year, he is to say to God that he has done
this according to his commands, praying God would bless his people in the land
from his real “dwelling-place” in heaven. This requirement justifies the use of
fixed liturgies to remember great events. It also commends preaching to
ourselves (and celebrating) our own story of redemption in Christ, to keep us
thankful and full of faith.
The sermon
ends with a call to obey, and an affirmation of the covenant: The people have
declared the LORD is their God and they will “walk” in his ways; and he has declared
they are “his people” and “treasured possession,” that they are to “keep his
commands,” and that they will be regarded more highly than any nation and be
holy and so set-apart to the LORD. Peter declares these same things whilst
reciting how God has redeemed us (1 Pet 2v9-10). And this is the basis for his
call that we “abstain from sinful desires” and “live such good lives amongst
the pagans” that they come to “glorify God” – ie. regard us highly as so
consider and come to honour him. So our obedience is no less important.
Moses and
the elders now command the people to mark the beginning of their life in the
land by setting up some stones on Mount Ebal, coating them in plaster and writing
the law on them. This may have been the Ten Commandments, the whole book, or
just the curses that follow. They are also to make an altar there, offer burnt
offerings (for unintentional sin), sacrifice fellowship offerings (marking the
peace achieved with God), and eating with joy “in God’s presence.” The sense is
that the burnt offerings atone for sins against the laws written on the stones.
As our sacrifice, Christ actually embodied the law, making full atonement so we
could have fellowship and joy with God.
Moses and
the priests then silence Israel, affirming the need to obey now they are God’s
people. Moses also commands that in the centre of the land the tribes are to be
split between Mount Gerizim - to bless the people, and Mount Ebal - to curse
them. The blessings are not recorded here. The curses to be spoken by the
Levites seem to stress sins reflecting God’s main concerns: ie. idolatry,
dishonouring parents, stealing people’s inheritance, abusing the needy,
withholding justice, sexual immorality, and murder. The promise of curse is of
God’s judgement even for “secret” sins (27v15,24), implying direct action from
him against those whose sins are not found out by the people. By crying “Amen”
to each, the people effectively accept the terms of the covenant. The NT also
affirms severe punishment to those who keep sinning having received the gospel
and taken their place in the church, for “the LORD will judge his people” (Heb
10v26-31).
Praying it home:
Thank God that our inheritance is so certain we can talk
about it as ours, and ponder what will be “when” there. Pray that you and
Christians you know would live such good lives that others come to glorify God.
Thinking further:
None today.
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(76) March 17: Deuteronomy 28
& Mark 15:27-47
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the categories to the blessings and
curses.
To ponder:
This is a sobering chapter. The blessings and curses echo
those of Eden, looking to those of eternity. The curses were eventually experienced
when Assyria and Babylon conquered Israel. Here Moses says this would be a
“sign and wonder” to God’s people forever (28v47) – proof that God will always bring
to pass the judgements he warns of. So chapter 28 is for us to heed. For this
reason, as with Jesus’ teaching, it gives more space to the curses. We must
remember this reflects God’s loving concern for us.
The word
“if” sets the choice before Israel. “If” she “fully” and “carefully” obeys, never
“turning aside” from God’s commands, she will be exalted “high above” all
nations. This principle continues. Those who are “last” in God’s kingdom will
be “first,” as Jesus was, because they act righteously by humbly serving God
and others. This is the way to greatness before God.
The
blessings will fill the whole land, encompass every activity, and be seen in
fruitfulness with respect to children, crops and livestock. God will therefore
open the heavens to bring rain. And enemies will be soundly defeated, so that
“all peoples” fear Israel. It’s a picture of prosperity and security, which
will be ours too, when all evil is shut out of the new creation.
The curses
are not simply the absence of blessing, but an active bringing upon Israel
their opposite. They too will be total, affecting the same areas. So the people
will be frustrated in all they seek to achieve until they are eventually
destroyed. This destruction will include illness, diseased crops, drought,
defeat, afflictions of the skin patterned on the plagues of Egypt, and helplessness
of the mind, meaning people will just not know what to do (28v29).
In the
context of war, people will lose their wives, homes, crops and animals. They, their
children and even king will be shipped to other nations, where they will commit
idolatry, whilst foreigners enjoy their land. Their crops will be ruined by
locusts, worms, and disease, and “in hunger” and “poverty” they will serve
their oppressors. Indeed, aliens will be exalted whilst Israelites sink lower.
As Jesus said, those who exalt themselves in their pride and arrogance, will be
humbled.
It is
stressed this is for the LORD to “put an iron yoke” of bondage on Israel’s
neck. He will bring a nation against her like a swooping eagle, which will show
no pity, devouring all they have and besieging all their cities. Cannibalism
will result from the lack of food, in which all compassion for one’s family
will be put aside by the desperation to survive. Moreover, “every kind” of
sickness and disaster will be brought on Israel until the once numerous nation
will be “few in number.” Scattered to the nations, the people will experience
psychological and emotional despair as they worry about what they might face
and long for what was, desperate that the sufferings of the moment pass. Hard
as it is, Jesus’ affirms this same despair in describing the torments of hell
(Lk 13v28-30, 16v22-24, Rev 14v10-11).
The chapter ends with Israel once
more enslaved in Egypt. In other words, all that God has given will be removed,
and they will experience the very judgements Egypt did (28v27).
This should all deepen our
appreciation of what it involved for Christ to “redeem us from the curse of the
law by becoming a curse for us.” And through true faith in him, none of this
needs to be feared. On the contrary, he bore the curse “that the blessing given
to Abraham might come to the Gentiles” (Gal 3v13-14)!
Praying it home:
Thank God for his love displayed in Christ experiencing the
equivalent of these things so that we could be saved from them. Pray for a
greater conviction and honesty about the reality of judgement in churches and
Christians.
Thinking further:
None today.
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(77) March 18: Deuteronomy 29-30
& Mark 16
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what is predicted about Israel’s future.
To ponder:
This covenant is “in addition” to that at Horeb (29v1). Its
structure is the same, but detailing actual life in the land to the next
generation. When referring to the Mosaic or “old” covenant, we are therefore
referring to two agreements that combine to make one overall agreement (29v25).
As
previously, the present generations’ witness of God’s acts of deliverance and provision
are appealed to as testimony that the LORD is God and to be obeyed.
Significantly, we learn that God has not enabled Israel to “understand” what
they’ve seen. The language of verse 4 looks to Jesus’ description of why people
don’t recognise the significance of his feeding the four and five thousand (Mk
8v18). The point is the same. We should realise that Jesus is “the LORD” our
God.
It is
stressed that Israel are in God’s “presence” as they are exhorted to “carefully
follow the terms of this covenant.” He is witness to their commitment, and “seals”
(guarantees) the covenant with “an oath” for future generations too.
Once more Israel
are warned against idolatry. Indeed, they are to keep one-another from turning
away from the LORD, ensuring “no root” grows up to “poison” the community (as
Heb 12v15).
In
particular, the people are warned against the self-delusion of assuming the
covenant means they are “safe” even though they go “their own way.” Such people
should instead be sure this will bring disaster on the land, and they will suffer
God’s burning wrath and zeal, being “singled out” for disaster according to the
covenant curses. This rebukes the assumption so prevalent in Jesus’ day and
that so easily arises within the church.
A prophetic
description of Israel’s future follows: Future generations and foreigners will
see the “calamities” that fall on the land. Ironically, it will be like Sodom
and Gomorrah, which represented God’s judgement on Gentile sin. The nations
will ask “why”? And the response will be that Israel “abandoned” God’s covenant,
provoking his wrath.
Verse 29 affirms that mystery
surrounds God’s purposes in all this, but that what he has revealed is to
encourage Israel’s obedience. When scattered amongst the nations people will
“take to heart” what’s happened, perhaps by recalling these words. They will
return to the LORD and obey him wholeheartedly; and he will then restore them
in compassion, and even “circumcise” their hearts so that they and their
descendents permanently and more fully “love” him and so “live,” obeying him
and therefore prospering because he “delights” in them. This looks to the new
covenant work of rebirth by the Holy Spirit (Ezek 36v25-34, Jer 31v31-35, Rom
2v29), in which sin is “cut off” from the heart, setting the person apart for
God just as circumcision set them apart from the nations.
As stated in verse 4, it is therefore only God who can make obedience
possible. So it is not “beyond reach” requiring Israel to ascend to heaven as
Moses on the mountain or cross a sea as the people did the red sea. It is “near”
because God is near: in their “mouth” as they teach one-another his commands,
and their “heart” if they look to him to do the inner work he promised. Paul points
out this is essentially the gospel in which the Christian confesses God’s
lordship in Christ, and believes he raised Jesus (Rom 10v5-10), implying faith
in all that means for renewed inner life (Rom 6v4). Therefore, where Moses
solemnly calls “heaven and earth as witnesses” in charging Israel to choose
life (with echoes of Eden) so that she and her children “may live,” we should
hear the call to “love”, “listen to”, and “hold fast” to Christ.
Praying it home:
Thank God for his work of regeneration by the Spirit that
enables us to love and obey him. Pray that you would be faithful in seeking to
keep not just yourself but others from turning away from the Lord.
Thinking further:
Ezek 36v25-34 and Jer 31v31-35 suggest regeneration or
rebirth in its fullest sense is a new covenant work of God in which he
permanently recreates our hearts so that they love and obey him in a way old
covenant believers were never able to (John 7v37-39). Nevertheless, Deuteronomy
30v14 hints that God would always enable old covenant believers who look to him
in faith, so that they could actually keep the covenant. This faith is
exemplified in David’s prayer in response to a realisation of his own sin:
“create in me a pure heart, O God, and renew a steadfast spirit within me” (Ps
51v3-6, 10). This tells us once again that it is quite wrong to hold that the
old covenant was about meriting God’s favour by obedience whereas the new is
about receiving it through faith. In making provision for atonement, the old
clearly didn’t require perfection. As with the new, its obedience was always to
be an expression of faith in God’s promises that looked to him for that
atonement and for any ability to obey. As all these things foreshadowed Christ,
it was therefore ultimately faith in him.
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(78) March 19: Deuteronomy 31-32
& Luke 1:1-23
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note how Israel are to be reminded of their
covenant commitments.
To ponder:
Moses prepares the people for his departure. He reassures
them again that God will “cross ahead” of them, and “destroy” the nations as he
did the Amorites, so the people “will” take possession of the land. Israel are
therefore to be “strong and courageous,” not because of confidence in
themselves, but because God “will never leave” them nor “forsake them.”
Likewise, Christ’s promise to be with his people even to the end of the age
emboldens them to spread his kingdom throughout the world by preaching the
gospel, no matter what spiritual or human enemies stand against them (Matt
28v20).
With the
people present to witness it, Moses charges Joshua in the same way, instructing
him to divide the coming inheritance. In the light of the people’s grumbling
about Moses, this was necessary so that they recognise Joshua as God’s chosen
leader. God’s declaration at Jesus’ baptism and Christ’s later affirmation of
the apostles are similar.
We then learn how the essence of
Deuteronomy (and possibly Numbers) came into being. Moses writes the law down
and gives it to the Levites - a pattern followed by the apostles as their
deaths approached. The feast of tabernacles that ended the seventh year signalled
a sort of re-booting of Israel in terms of the inheritance. So it is then that “all”
the law is to be read to the assembly. Even the children were to “hear it” and
so “learn to fear the LORD” – a gentle rebuke of those who argue things must
always be brief and simple in church for children.
Joshua is
then commissioned in the visible presence of God and Moses. And God relates
once more how Israel will forsake him for idols, bringing many “difficulties
and disasters.” God therefore instructs Moses to write down and teach Israel a
song to “testify” against her when she goes astray. This forms an early
justification for music ministry. It is not just about praising God, but being
reminded of his deeds and our response to them.
The book of
the law was also to be a witness, being placed beside the ark (which already
contained the Ten Commandments) in the tabernacle (later temple). The book and song
would be a constant reminder that what Israel will experience because of her
apostasy was just what God predicted. No doubt this would urge Israel to respond
rightly as our Bibles and songs urge us to.
The song’s poetry
is worth reflection. It brings home Israel’s history and future. Heaven and earth
are first called to witness, with a prayer that God’s word would bring abundant
life to Israel. God’s faithfulness is affirmed, making Israel’s corruption all
the more serious. His care as Father and Creator in making and forming her
(Jacob) is then outlined. The language reflects his purpose, protection and
provision. And the past tense marks how certain the future is: Israel will
reject and “forget” him for gods they hadn’t even known. In loving jealousy God
will then reject them, bringing the promised disasters. But Israel will not
understand this is all from God. He therefore calls them to “see” there is no
God but him. And this will be proved by him bringing the nations to actually
praise him for judging those he brought against Israel, and by his making
“atonement” for the land and people. This great concern for Israel is of course
fulfilled when, through faith in Christ, Jews and Gentiles join in “seeing” who
God is, praising him and receiving atonement.
Moses
concludes affirming to Israel that the words of the song “are your life.” If
they heed them, they will “live long in the land.”
Praying it home:
Thank God for the gift of music and musicians in helping you
be reminded of God’s deeds and will. Pray that those who choose songs in your
church would choose wisely, and that the church would learn from what they sing.
Thinking further:
Jesus referred to the first five books of the Bible (the
Pentateuch) as the “books of Moses.” We need not understand this in a
literalistic way. It is quite apparent some later editing has taken place (under
God’s sovereign guidance). Later place names are inserted so later readers can
locate places. And the book ends recording Moses’ death, and the fact that the
place of his grave is not known at the time of writing, nor any prophet like
him ever come (34v6, 10). However, as we have seen, God instructed Moses to
write the law down, and the sermons of Deuteronomy are obviously from him.
There is no reason therefore to doubt that the content of these books is
substantially Mosaic.
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(79) March 20: Deuteronomy 33-34
& Luke 1:24-56
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what Israel learn about her future.
To ponder:
Between the instruction and then activity of Moses climbing
Mount Nebo, we have his blessings (32v48-52, 34v1-8). Once more with poetry
we’re reminded of God coming with his angels and in love to Israel. They are
pictured as humbly receiving God’s law with Moses acting like a king. This is
the ideal for God’s people.
Reuben is blessed with life and
multiplication, and Judah with help against foes. But the focus is on Levi. Although
not recorded, it is implied that the tribe didn’t share in the grumbling at
Massah and Meribah. And they proved their qualification to watch over God’s
word and guard his covenant when they put him first by executing his judgement
even on their relatives (Exodus 17). It seems this is why the decision-making
of the Thummim and Urim are entrusted to them. Their other tasks are to teach
the law, and co-ordinate Israel’s worship. And Moses prays for them to be
blessed and protected in this. Within the church too, it is those who have
proved themselves who are to be given the greater responsibility (1 Tim 3:2-4,
10).
Benjamin is
blessed with security stemming from God’s love, and Joseph (comprising the two
half-tribes) with the best of the land as “prince among his brothers.” This
reflects the prominence of Ephraim in particular within the future northern kingdom
of Israel. Indeed, reflecting Joseph’s blessing, Moses blesses Ephraim with
more descendents than Manasseh. Zebulun and Issachar are blessed with
prosperity from sea and sand, that leads to offering sacrifices, probably of
thanksgiving. Gad is blessed with the good land he chose east of the Jordan,
which is his because of his willingness to carry out God’s will by going ahead
of Israel in taking the land. The future strength of a lion is promised Dan,
and God’s favour and blessing are granted Naphtali. Finally Asher is promised
special favour, living amongst olive trees (the oil) and in great strength and
security.
These blessings
are those we’ve come to expect: increase, strength, security, abundance,
wealth, and favour. And there is no doubt where they come from. They are
Israel’s because there is “no-one” like her God, whose power and readiness to
bless is seen in him being a king, riding on the clouds of the heavens “to
help.” He is her “shield and helper” and her “glorious sword.” We can apply
this wonderful language to ourselves as God’s people now. He effectively “rode”
to help us in Christ, who will return on a horse named “faithful and true,” to
defeat all God’s enemies (Rev 19v11). God’s love makes him swift to act for us.
The book
ends with Moses climbing Mount Nebo. In granting him a view of the land, God is
portrayed as acting kindly so Moses would see what he had worked so hard to
achieve. But, it is also stressed that his death is not due to ill health (34v7).
It was the penalty for his lack of faith in Numbers 20v6-12, which kept God’s
holiness from being honoured for his gift of water (32v51).
Moses’ role
has however passed to Joshua, marked by his being “filled” with the “spirit of
wisdom” through the laying on of hands. This provides some background to the
practice of laying on hands for the giving of the Spirit in the NT. The writer
is however clear that despite Joshua’s leadership, since then the promised “prophet
like Moses” (Deut 18v15) has not yet come. The book therefore ends looking later
generations to a prophet and King (33v5) like Moses, who will speak God’s word
and administer his will. Whoever else would rise to lead the nation, it is this
man she really needs. And now he has come!
Praying it home:
Thank God for the coming so readily to our help in Christ. Reflect
on the key lessons you’ve learnt from Deuteronomy and pray them home.
Thinking further:
Congratulations. We have now completed the Pentateuch, ie.
the first five books of the Bible. This is sometimes known by the Jews as the
“Torah,” which means “instruction;” although this term can also refer to wider
Jewish teaching too. You may have noticed that these books are foundational to
all else. They reveal God’s uniqueness, power and nature. They set out the redemptive
framework for his wider interaction with human beings. And in what follows, the
history books essentially recount the working out of his covenant blessing and
curses on Israel, whilst much of the prophetic books are a record of their
sermons in which the covenant and its terms were preached and applied to the
situations in their day.
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