Moshe Remembered Sending in the Spies
1: 19-25

Moshe remembered sending in the spies. DIG: In verse 21, is God making an offer they can’t refuse, or one they can? Was their strategy in verse 22 borne out of fear or faith? Head or heart? Wisdom or folly? Can you fill in the details of the spy mission (see Numbers 13-14)?

REFLECT: How can you see beyond the problems and see the opportunities? Spying might be a delaying tactic. How do you try to confirm God’s will rather than do it? Are your eyes of faith bigger than your stomach of fear? How so?

Reviewing the history of the generation of the Exodus, the Israelites traveled from Horeb to Kadesh-barnea. It was a grueling journey, but God had spoken and the people must go forward. From there, twelve spies traveled through the whole Land (Numbers 13:21), and their report was initially positive.

From Horeb to Kadesh-barnea (1:19-21): Remembering the journey that he himself had taken forty years ago with the Exodus generation, Moses recalled: Then we journeyed from Horeb (which is the name used for Mount Sinai in Deuteronomy) and went through a waterless limestone plateau, a great and terrible wilderness, that you saw on the way to the hill country of the Amorites, as ADONAI our God commanded us. It was a journey of more than a hundred miles, and over those dusty and dry miles the prospect of the Promised Land must have become very inviting.⁴⁰ Then we came to Kadesh-barnea, a major oasis in the arid south (1:19). This place was prominent in Isra’el’s history as a familiar stopping place on her journey (Numbers 13:23-27, 32:8-15).⁴¹ They were not in the Promised Land yet, but they were close. No doubt there was excitement in the camp. At last the Exodus generation was about to realize the promise that had been given hundreds of years before to their father Abraham.

Every great accomplishment begins with a vision. We have to see it before we can seize it. Our vision is the picture of what we can be one day. Therefore, Moshe said to the people, “You have come to the hill country of the Amorites, which ADONAI our God is giving to us. See, ADONAI your God has set the Land before you – go up, take possession, as ADONAI God of your fathers has promised you.” The present reality of the Land being given by the LORD to Isra’el is based on YHVH’s perspective. As far as He is concerned, the conquest is an accomplished fact. Only Isra’el’s actual conquest of the Land awaited fulfillment. Reference to ADONAI God of your fathers cements the link between the commanded conquest of Canaan and the LORD’s past promises to Abraham (see the commentary on Genesis Dy – Go, Walk Through the Land, for I am giving it to You), Isaac (see the commentary Genesis Go – Isaac Went to Abimelech King of the Philistines in Gerar), and Jacob (see the commentary Genesis Ii – After Jacob Returned from Paddan Aram, God Appeared to Him Again at Bethel). This great leader also understood that many people see the obstacles but not the objective. Not wanting this to happen, he added: Do not be afraid or discouraged (1:20-21).

Far too often, however, some believers feel that ability to see an obstacle is the mark of maturity and insight. However, usually the problems are the easiest things to see. The sad truth is that many of us look for problems, then use them as an excuse to stay right where we are. The LORD wants us to see beyond the difficulties and give encouragement to those facing challenges.

Moshe remembered sending in the spies (1:22-25): Moshe remembered that he was ready for an assault on inhabitants of Canaan. The community of Isra’el, however, was more cautious and wanted to send out a scout team that would be able to advise the best line of attack and give the people some idea of the kind of opposition to expect and the size of the cities.⁴² Then all of you came near to me and said: Let’s send men ahead of us to explore the Land for us and bring us back word about the best way we should go, and the cities we will attack first (1:22). Notice, there is no mention of basing the decision whether to go or stay on the spies’ mission. The issue was not whether they should or should not possess the Land. The will of YHVH had already been spoken: The people were to go forward. The spies were sent to map out the strategy for Isra’el’s conquest of the Land.⁴³

Moses remembered approving the mission, saying: The idea seemed good to me, only because you demanded it, so I took twelve men from among you – one man for each tribe (1:23). This is an interestingly different way of describing the initiative of sending out the spies from how it is described in Numbers, where it is said to be at the command of YHVH (Numbers 13:1-3). But there is no need to assume that everything Moshe interpreted as a word or command from Ha’Shem had to come by direct revelation. The LORD could speak to him through the ideas and suggestions of others. In a similar way, 1:9-14 describes a proposal that originally came from Jethro as if it were Moshe’s own idea. It is perfectly natural to envision a suggestion of the people being interpreted by Moses as the will of God, and then the actual command being given by Moses himself.⁴⁴

They turned and went up into the hill country, and they came to the beautiful Wadi Eshcol (so named because of the grape-cluster, eshcol, which was taken from there) in a fertile valley near Hebron, and spied it out (1:24). The Land the spies explored was a striking contrast to the great and terrible wilderness through which they recently passed (see the commentary on Numbers Cb – Spying Out the Land). The twelve men explored the Promised Land for forty days and returned to the camp with the enthusiastic, unanimous report that everything YHVH had said about it was accurate. The report shouldn’t have surprised anyone because God’s Word is always true.

They took in their hands some of the fruit of the land and brought it down to us from the mountainous country in the south which they had traveled. They also brought back word (Hebrew: ha-d’varim, meaning words, matters, things, commandments, events or reasons) to us and said: Good is the Land that ADONAI our God is giving to us, it truly flows with milk and honey, and this is its fruit (Deuteronomy 1:25; Numbers 13:26-27). All the spies, even the ten who brought an evil report about the impossibility of conquering the country, spoke well of the Land itself in the presence of Moses and the authorities. The report that the Land is good is a kind of climax, which confronted the people with a decision. This alone would have been enough for the eyes of faith to see. ADONAI had not deceived them. The evidence lay before their eyes. He is trustworthy.

It has been said that faith is not believing in spite of the evidence – that’s superstition – but obeying in spite of the circumstances and consequences. How much more evidence did the people need that their God was able to defeat the enemy, and be with them as they took possession of their Land? Hadn’t He defeated and disgraced all the false gods of Egypt, starting with Pharaoh himself, protected Isra’el, and provided for them on their journey through the wilderness? Ha’Shem’s commandments always provide a way to carry them out. The righteous of the TaNaKh, then, and believers, today, need only trust and obey.

Dear Mighty Father God, How much I love You! How wonderful to have You by my side, guiding and caring for me. I praise You for Your faithful steadfast love. Even when life seems full of “giants” about to attack, help me remember that nothing is beyond Your mighty power. You saw this problem before it happened, and You hold the solution in Your hand – For nothing will be impossible with God (Luke 1:37). Praise You that Your love delights in helping Your child. I want to serve and worship You always. In Your holy Son’s name and power of resurrection. Amen

Moshe Remembered the Events at Kadesh-barnea
1: 19-46

Continuing with the historical prologue (to see link click Aj – The Historical Prologue), Moshe remembered that the journey from Horeb (Mount Sinai) to the oasis of Kadesh-barnea took about eleven days for the generation of the Exodus. But when the newly freed Israelites got there, they lacked the faith to possess the Promised Land. After arriving in Kadesh-barnea (1:19), Moses commissioned twelve spies to survey the Promised Land, but ten of them brought back a discouraging report, which caused the children of Isra’el to reject the LORD’s promise of a victorious conquest. Consequently, God’s punishment of those rebels was that no adult from that generation (except Joshua and Caleb) would enter the land of milk and honey. The people’s rebellious attempt to enter Canaan on their own strength was thwarted by the Amorites.³⁸ That faithless generation had to wander in the wilderness for about forty years until they had all died without seeing the Promised Land. The events of Numbers 13 and 14 are recalled here in order to challenge the new generation not to fail once again. One wasted generation was enough. It is an interesting feature of Deuteronomy, however, that the succeeding generations of Isra’el are treated as if that history were their very own. This is consistent with the view expressed elsewhere in the book that the Israelites were prone to unfaithfulness (Deuteronomy 9:4-6).³⁹

Moshe Remembered the Events at Horeb
1: 6-18

Moshe remembered the events at Horeb DIG: Korah told Moses and Aaron, “(Hebrew: rav from rabab) – You’ve gone too far” (Numbers 16:3)! Why would YHVH use the same words when directing the Israelites to leave Horeb? Why did Moshe remind the people of those words now? Why was Moses eager to share leadership? What’s the wisdom of his proposal? Who qualified to be a judge? Whose justice did they represent? In what sense is Moshe’s job now both lighter and heavier? How will this help the Israelites as they enter the Promised Land? What does “all the things” mean in 1:18?

REFLECT: Compare Deuteronomy 1:17 and John 5:22 and 27. Yeshua’s d’varim (words) are powerful and true because He speaks what He hears from His Father. In the same way, God’s d’varim are made available to you through His Ruach ha-Kodesh (John 16:13). In what way are you listening, hearing and responding in faith? What “clogs” your ears from hearing His voice? How can you tell a good leader from a bad one?

As with any introduction, try to identify the main characters (who), the time references (when) and the setting (where). Here, Moses recounts God’s command a generation ago to leave Horeb. It was time to move on.

A grasp of history is important to every generation because it gives a sense of identity. If you know who you are and where you came from, you will have an easier time discovering what you should be doing. A generation without identity is like a person without a birth certificate, a name, an address, or a family. If we don’t know our historic roots, we may become like tumbleweeds that are blown here and there and never arrive at our destination.²⁸

At Horeb: Moshe then took this new generation back thirty-eight years and explained to them why their parents did not make it to the Promised Land. But even though he spoke to this new generation, Moses spoke to them as if they had shared in the collective failure, as if that history were their very own (1:26). ADONAI our God spoke to us at Horeb (which is the name used for Mount Sinai in Deuteronomy) saying, “You have stayed long enough (Hebrew: rav from rabab) at this mountain” (1:6). He says to us, as if they were actually there. This is not the only place Moshe uses the collective pronoun us, connecting the past and present generations, and he will use it many times throughout the first two chapters. The Israelites, then as now, are seen as one congregation, one unit, one people.

An example of this is when Achan, only one Jew, sinned, and the whole nation of Isra’el was held accountable: But Bnei-Yisra’el unfaithfully violated the ban, Achan son of Zerah, of the tribe of Judah, took some of the things devoted to destruction. So Ha’Shem’s anger burned against Bnei-Yisra’el (Joshua 7:1). Even in the diaspora this principle followed the Jewish people. When Mordecai refused to bow down to Haman (see the commentary on Esther, to see link click At – Haman was Honored, But Mordecai would not Kneel Down Him), an action carried out by one man, the nation was seen as a unit and Haman wanted to annihilate all of the Jews. This same principle is seen again in the nations’ rejection of Yeshua. Who rejected the Messiah? Only a small group of religious leaders, who in turn, mislead the whole nation, who suffered as a result. As the saying goes, “If you forget that you are Jewish, someone will remind you.”

As part of His command that the Israelites break camp and travel toward Canaan, the LORD provided an overview of the main geographical divisions of the Promised Land. ADONAI had said: Turn, journey on, and enter the hill country of the Amorites and all their neighbors, in the Arabah, north of the Dead Sea, the hill country, the lowland, the Negev, and by the seashore – the land of the Canaanites and the Lebanon as far as the great river, the Euphrates (1:7). The Land described was enormous, it covered an area that even exceeded the boundaries of Isra’el during the glory days of David and Solomon. All of Canaan and Syria are included in this geographical description. Possession of the Promised Land would, thus be, in itself, a monumental, tangible proof of the faithfulness of YHVH to His promise.

God’s promise to Abraham had more in mind than Isra’el alone. Although it is not explicit in the text at this point, the universal dimension of the Abrahamic covenant (see the commentary on Genesis Dt – I Will Bless Those Who Bless You and Whoever Curses You I Will Curse) is never far from the surface whenever it is mentioned. The “bottom line” of that covenant was that all the families of the earth will be blessed in, or through, Abraham and his spiritual descendents.

There is a missionary dimension to Deuteronomy’s call for committed obedience. There always is. In the ultimate purpose of ADONAI, therefore, a lot more was at stake in Isra’el’s crossing the Jordan into the Promised Land than merely getting them out of the wilderness. Their next step of obedience was also the next step in the redemption of the world. They needed to be motivated to take the next step, not just for their own sake, but to move forward in God’s historical strategy for bringing blessing to the nations.²⁹

What began as a covenant promise made to Abraham, continued up to the present moment in the life of the nation. See, I have set the Land before you. Enter and possess the Land that ADONAI swore to your fathers – to Abraham, to Isaac, and to Jacob (Genesis 12:1-7, 13:14-17, and so on) – to give to them and to their descendants after them (1:8). What YHVH had done in the past He is able to continue to do in the future.

But when one compares the extent of the Land that the first generation was promised, to what the second generation was about to actually conquer, there is quite a difference between the two. What happened? Although the Promised Land was open to them, something terrible must have happened along the way. Something that caused them to forfeit the great blessings that were at their disposal, because the more they advanced in the Land, the more the Land seemed to dwindle. The LORD had told Abraham: I have given this Land to your descendents, from the river of Egypt to the great river, the Euphrates River (Genesis 15:18). But when they came to the Edomites, Ha’Shem said: Do not provoke them, for I will not give you any of their land – not even a footprint – because I have given the hill country of Seir to Esau as a possession (2:5).

While still at Horeb, the LORD declared: Do not harass Mo’ab or engage them in battle. For I will not give you any of his land for a possession, because I have given Ar to the children of Lot for a possession (2:9). And further: When you come opposite the sons of Ammon, do not harass or provoke them – for I will not give you any of the Land of the sons of Ammon for a possession, because I have given it to the sons of Lot for a possession (2:19). Why were the boundaries the Land reduced from the original size promised in Genesis? What happened for the promise to not be fulfilled? It was, of course, because of sin (see Al – Moshe Remembered the Events at Kadesh-barnea). Isra’el’s ability to enjoy the Promised Land was conditioned on their faith in the LORD. It is still true for us today. For by grace you have been saved through faith. And this is not from yourselves – it is the gift of God. It is not based on deeds so that no one can boast (Ephesians 2:8-9).³⁰

Would YHVH keep all of His promise of land for Isra’el? Yes, God always keeps all of his promises completely. So, ADONAI gave to Isra’el the entire land that He had sworn to give to their fathers. They took possession and settled in it.  Then ADONAI gave them rest on all sides, just as He had sworn to their fathers. Not one man of all their enemies withstood them, for ADONAI gave all their enemies into their hand.  Not one good thing that ADONAI had promised to the house of Isra’el failed. All came to pass (Joshua 21:43-45).

Do God’s children always get all that He promises to them? Unfortunately, no, God’s children do not always receive what He has promised. Why? Does Ha’Shem change His mind? No, the LORD who is holy cannot change His mind. God is not a man who lies, or a son of man who changes his mind (Numbers 23:19a)! The LORD always keeps His promises one-hundred percent. Some promises are a one-sided done deal, and some have conditions to be met before they can be fulfilled. God’s promise of the gift of the land to Isra’el as their possession was a done deal as far as God’s part in the promise, for only God took part in the covenant making promise. When the sun set and it became dark, behold, there was a smoking oven and a fiery torch that passed between these pieces. On that day ADONAI cut a covenant with Abram, saying: I give this land to your seed, from the river of Egypt to the great river, the Euphrates River (Genesis 15:17-18a).

The land of Canaan was given by Ha’Shem to Isra’el as a permanent possession. But here was a condition to them receiving what YHVH gave them. God did not throw it into their laps while they did nothing. He expected them to obey and fight for the Land which He had promised them and which He would help them to conquer. It is sad that some of the tribes choose the easier path of avoiding fighting the pagan inhabitants of the land. We read that the children of Benjamin did not drive out. . . Manasseh, however, did not drive out. . . Nor did Ephraim drive out the Canaanites. . .  Nor did Asher drive out . . .Nor did Naphtali drive out. . . the Amorites forced the children of Dan into the hill country, for they would not let them come down into the valley  (Judges 1:1, 27, 29, 31, 33-34). They would find to their sorrow that they should have obeyed and conquered the pagan inhabitants for God had given them that command because He loved them and wanted the best for them. Their children would intermarry with the pagan inhabitants bringing many tears and hardships that they could have avoided by obedience to God. The path of coexistence had appeared to be easier, but in the long run it brought much sorrow.

God delights in keeping His promises to shower blessings on His children, but when a child sins, he forfeits the blessing that the parent wants to give. That is the same in real life. Here is an example of the calling of ADONAI. An earthly father looked out and saw his four children playing in the backyard. He called all of them to come in for chocolate cake and ice cream, but he set out only three bowls for the four children. The parent knew that one child would not obey and come inside. The father wanted to give what he had promised to all. And he was very willing to reward all. But not all listened to his voice and followed with obedience. In a similar way, sin blocks the blessing God desires to give His children who obey.

The LORD’s promise of a new eternal covenant of salvation is open to all. It is based on loving in one’s heart (Jeremiah 31:33-34). Love that confesses Yeshua as Lord and believes that God raised our promised Messiah, our Lamb of God, from the dead after He died, taking our punishment for sins. The next day, John sees Yeshua coming to him and says: Behold, the Lamb of God who takes away the sin of the world (John 1:29)! Salvation is promised for those whose heart believes and mouth confesses Jesus as Lord. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation. For the Scripture says, “Whoever trusts in Him will not be put to shame.” For there is no distinction between Jew and Greek, for the same Lord is Lord of all – richly generous to all who call on Him.  For “Everyone who calls upon the name of ADONAI shall be saved” (Romans 10:9-13). What a wonderful promise of eternal life and joy forever in heaven with our Holy Father God. Have you fulfilled the “If” condition by believing God in your heart and calling Yeshua Lord? Or do you just know about God? Make that decision right now to love/follow Yeshua with all your heart and God will keep His promise to take you to heaven forever!

Moshe Remembered when YHVH Commanded him to Appoint Qualified Leaders: After commanding Isra’el to break camp and leave the base of Mount Sinai for the Promised Land and to assist Moses in effective leadership, the LORD exhorted Moshe to appoint several respected men from each tribe to function as his subordinates.³¹

The inability of some leaders to delegate work is often a big stumbling block to progress. Many leaders fail to delegate because they have an exaggerated estimate of their own ability – the “no-one-can-do-it-as-well-as-I-can” attitude.³² Unfortunately, they fail to recognize the abilities of their team members. Poor leadership in good times can be hidden, but poor leadership in bad times is a recipe for disaster. For a description of the ten fatal flaws that derail leaders, see the commentary on Ezra-Nehemiah Ch – The Completion of the Walls Despite Opposition.

If the nation had any doubt about ADONAI’s intention or ability to fulfill His ancient covenant with Abraham, she had only to look at her present situation. His promise to Abraham resulted in the multiplication of Abraham’s descendents until they were like the stars of the heavens in number (Genesis 15:5, 22:17, 26:4; Exodus 32:13). This expression, like so many in the TaNaKh, is a vivid expression of speech. It means, simply, a great number. And that was the problem. The nation had become too large for Moshe to govern effectively. This section shows, right from the beginning of the book, how difficult leading a whole nation was for him. The discussion of a great number of Israelites leads to a discussion about the appointment of judges, and the main story line is resumed with the sin of Kadesh barnea.³³

Moses then recounts the way he lightened the load of leadership by sharing it with others. He said that he spoke to God at that time saying: I am not able to bear the burden of you by myself. ADONAI your God has multiplied you in Egypt, the fulfilment of Jacob’s blessing – and here you are today, like the stars of the heavens in number. May ADONAI, the God of your fathers, increase you a thousand times as many as you are, and may He bless you just as He has promised you (1:9-11)! Heritage blessings were first commanded to Adam, renewed in Noah, and granted to the Fathers Abraham, Isaac and Jacob (Genesis 1:28, 9:1, 12:1-3, 13:15-16, 26:3-4, 28:4 and 14). They now pass to Isra’el as promised by Moshe’s own words here.

Then the tone changes dramatically. How can I bear your load and burden and bickering by myself? Though it is not mentioned in this parashah (see Af – Parashah), Moses appointed judges with authority, such as had been suggested by Jethro, Moshe’s father-in-law (see the commentary on Exodus Cy – Moses Chose Capable Men from All Isra’el). He not only appointed judges, but he also appointed seventy elders to share the burden (Numbers 11:1-30). Moses declared: Choose for yourselves wise and discerning men, well known to your tribes, and I will appoint them as your heads (1:12-13). The people would select the men, and then Moshe would formally appoint them, or commission them, to their new tasks.

Moses repeats three times in the first four chapters that he was tired (1:37, 3:26, 4:21). Why the insistence on this point right at the beginning of the book? What Moses and his elders had in common was that they were mediators. But here their limitations were exposed. Especially that of Moshe. He had a unique status that no one in history could ever have. He is unique in the Scriptures. The LORD spoke to Moshe like no one else: There has not arisen again a prophet in Isra’el like Moses, whom ADONAI knew face to face, as a man speaks to his friend (Exodus 34:10, 33:11). Nevertheless, Moses could not fulfill the role of mediator. In this way, the Ruach ha-Kodesh reminds us that the book is about Messiah, who has fulfilled the role of mediator, and not so much about Moshe. This is also the beginning about the warnings about idolatry. Moshe’s failure was an example to the Israelites, then, and to us today. The way out of this trap is to put the Word of God first.³⁴

The plan was accepted by the people. They answered Moses and said: The thing you have said to do is good. So, I took the heads of your tribes, men who were wise and well known, and appointed them as heads over you. There were three categories of leaders:

First, commanders (Hebrew: sarim) of thousands, of hundreds, of fifties, and of tens (1:14-15a). Those men had primarily a military function, far beyond Horeb, and indeed beyond Mo’ab, the people were to launch into battle for the Land promised to them. Military leaders were necessary. It was among these very men that the twelve spies were chosen to go in and investigate the Land.

Second, officials (Hebrew: sarei) for your tribes (1:15b). They were more administrative than purely military in nature. It might be equivalent approximately to the modern term “quartermaster,” keeping a record of all the supplies needed for war or building.

And thirdly, judges (Hebrew: from shaphat), to whom Moshe gave clear instructions to guide them in rendering judgments. I commanded your judges at that time saying: Hear cases between your brothers, and judge fairly (Hebrew: tzedek, meaning with righteousness) between a man and his brother or the outsider with him (1:16). The rich and the poor are to be treated equally.

You must not show partiality in judgment (Proverbs 18:5, 24:23; James 2:1 and 9) – you must hear the small and the great alike. The emphasis here is on character and justice and the realization that YHVH is the Judge and the final authority. If all officials made their decisions on the basis of nationality, race, social position, or wealth, they would sin against Ha’Shem and pervert justice. Throughout the Torah, there is an emphasis on justice, showing kindness and fairness to the poor, especially widows, orphans, and strangers in the Land (Exodus 22:21-24; Leviticus 19:9-10; Deuteronomy 14:28-29, 16:9-12, and 24:17-21).³⁵

Decision-making is a job for the courageous. Too many leaders tend to make decisions that are based on general acceptance rather than on rightness. The larger the number of people involved in any given decision, the greater the pressure for conformity. Sometimes the easiest way out is to make no decision at all. This is the coward’s way out, which can be disastrous to the morale and direction of the followers. A right decision is like a sharp knife that cuts clean and straight. There may be some pain, but the healing process will be free from infection. Indecision is like a dull knife that hacks and tears, leaving ragged edges behind. If and when the wound heals, an ugly scar will remain as a reminder.³⁶

Fear no one, for the judgment is God’s. The judges were not to be afraid of any man or woman, even if they were pressured either overtly or subtly. For they stood in the place of the LORD Himself. This principle, that judgment belongs to YHVH Himself is extremely important, for it removed the basis and the authority from the human realm and placed it firmly on the absolute principle of divine authority.³⁷ The lot is cast into the lap, but their very decision is from ADONAI (Proverbs 16:33). They were to send to Moses any case that exceeded their legal expertise or ability, saying: The case that is too hard for you, you shall bring to me and I will hear it (1:17). Bothe the principle and the practice are reflected also in the reforming measures taken by King Jehoshaphat (Second Chronicles 19:6 and 8-11).

This section ends with a summary statement referring to all the commandments given at Horeb. I commanded you at that time all the things (Hebrew: ha-d’varim, meaning words, matters, things, commandments, events or reasons) that you should do (1:18). What more could the people ask than a God who is faithful and a leader who is responsible? Now the people needed to be obedient.

Dear Father God, How Great and Awesome You are! Praise You, God, that You always keep Your promises, as Your apostle Paul says as he writes about keeping his promises just as ADONAI does, do I plan according to the flesh – so it might be with me “Yes, yes” and “No, no” at the same time?  But as God is faithful, our message to you is not both “Yes” and “No.” For Ben-Elohim -Yeshua the Messiah, who was proclaimed among you by us, by myself and Silvanus and Timothy – was not “Yes” and “No.” Rather, in Him it has always been “Yes.”  For in Him all the promises of God are “Yes.” (Second Corinthians 1:17c-20a).

Sin can block us from being able to receive what was promised, as when the Corinthians sin postponed Paul’s visit to them. The apostle wrote that the reason he did not come was so that he could “spare them”. Because of this confidence, I was planning to come to you first, so that you might have a second benefit – to pass by you on my way to Macedonia and again from Macedonia to come back to you, and to be helped by you on my journey to Judea . . . But I call God as my witness – to spare you, I didn’t come to Corinth again. (Second Corinthians 1:15-16, 23.)

We can always trust Your promises, God. You have said: The Lord is not slow in keeping His promise, as some consider slowness. Rather, He is being patient toward you- not wanting anyone to perish, (Second Peter 3:9a-b). But we must read the whole verse, for you finish the verse saying, but for all to come to repentance (Second Peter 3:9c). You love all, died for all, but just as Isra’el did not get all that You had promised because they followed their own selfish way instead of loving and serving You – so many know about Your love but choose to selfishly follow their own hearts. Just as many did not love You enough to fight the pagan inhabitants and so they missed the rest you offered, so many living now do not choose to love and follow You making You the Lord of their lives- so they too will miss the rest that You have for them in heaven fight against sin but so miss the eternal rest that You have for them in heaven.

How reassuring to know that you, our wonderful and Mighty Father God loves us. When we don’t get something that we want, it is not because you could not give it for us- but either that our sin keeps us from receiving the blessing, or You, ADONAI, who knows all things, knows that that is not the best for us. We can always trust You, Father God, and we love You for always being faithful to Your every promise and always being with each of Your children always! We love You! Praise You that You promised righteousness that brings salvation because of our faith in You, and not by our works. Praise You that He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). You are such a loving, holy and awesome Father God! In Your Holy Son’s name and power of resurrection. Amen

The Historical Prologue
1:6 to 4:49

Moses now fills in some gaps of the account previously given (see the commentary on Numbers Bz – The Journey from Mount Sinai to Kadesh Barnea ). He begins his discourse by reviewing the events that occurred in the course of their forty-year journey from Egypt to Sinai, and then from Sinai to Mo’ab. This historical prologue, though it also represents selected material from the earlier books, serves a particular purpose in its present context. The Near Eastern treaty, in its historical prologue, described the events underlying the treaty. In Deuteronomy, likewise, the historical basis for the covenant begins with the covenant promise made to Abraham and then it continues to the initial stage in the realization of the promise at Horeb. The importance of history has two focal points: (a) there is a covenant tradition of promise, from Abraham to Moshe; and (b) there is the experience of the LORD in history working out in action the content of that promise.

Therefore, for the renewal of the covenant described in Deuteronomy, the prologue recalls not only the covenant’s history, but also the ability of the LORD of the covenant to fulfill His promise. What ADONAI had done in the past, He could continue to do in the future. There is thus a presentation of a faithful YHVH, whose demand was for a faithful people.²⁶ Moses makes it clear that history is the sphere in which the LORD works out the fulfillment of His promises. His provision of victory over Isra’el’s enemies (1:28, 2:24-25 and 30) and His care for His covenantal nation during their wilderness wanderings (1:31; 2:6-7) serve as part of His fulfillment of His oath to their ancestors that He would bring Isra’el into the Promised Land (1:8, 21 and 35).

In his description of Isra’el’s experiences, Moshe bluntly examines their repeated acts of unfaithfulness, and the dire consequences of their conduct. Isra’el’s refusal to trust in God’s promise to deliver the land of Canaan into their hands (regardless of its powerful defenses), revealed their fickle nature. In spite of all that YHVH had done up to the time of Isra’el’s rebellion at Kadesh Barnea (Numbers 13:1 to 14:45), His people rebelled against Him and declared that Ha’Shem hated them (1:26-27). Because of their treacherous conduct, Isra’el experienced the full force of the anger of Ha’Shem (1:34 and 37, 2:14-15, 3:26, 4:21 and 24-25), and faced divine rejection of sorts. ADONAI withdrew His presence (1:42) and closed His ears to their cries (1:45 and 3:26).

Finally, these chapters also have a forward look. Moses is not simply looking at past failures, but giving an overview because Isra’el’s forty days at the base of Mount Sinai would have clear implications for their future attitudes and conduct. They needed to remember and not forget (4:9-10) God’s life changing character and actions. Moshe provided this overview to prepare ADONAI’s people for the great challenge ahead of them. The Israelites would be able to conquer the land of Canaan and live in harmony with God’s expectations only if they lived in the light of His awesome power and majesty. YHVH’s promise and past faithfulness provided the grounds to trust Him in the present, and in the future. But the Israelites should never forget that Ha’Shem’s swift and harsh response to mutiny in the past, should serve as a warning against rebellion and unbelief in the days to come.²⁷

These are the Words Moses Spoke
1: 1-5

These are the words Moses Spoke DIG: Where were the Israelites encamped? How far had they traveled? Why is that significant (Numbers 14:33-34, 21:21-26)? Where were they to go? To do what? Why? Consult a map of this time period. How could the God of Isra’el expect desert nomads to take possession of such a large area of land?

REFLECT: Who has been like a Moshe to you, reminding you of the LORD’s faithfulness (past, present, and future)? Is it time for you to move on in your spiritual journey? Where to? With whom? What for? What is your next step? What has prepared you so far for this? Describe how you walk with YHVH at this time. Are you close? Distant? Why?

Parashah 44: D’varim (Words) 1:1-3:22
(to see link click Af – Parashah)

The Key Person is Moshe, speaking to all Isra’el, and Joshua. Since Moshe was not allowed to enter the Land, Moses desired to explain this Torah to the people (1:5), so that they would clearly recall everything that ADONAI said once they took possession of the Land of Promise.

The Scenes include the Jordan, in the wilderness on the plain opposite Yam Suph (the Sea of Reeds), between Paran and Tophel, Laban, Hazeroth, and Di-Zahab. This parashah (and book) opens with the Israelites in the land of Mo’av, just east of the Jordan River, shortly before they would enter the Promised Land.

The Main Events include Moses’ words reviewing the past: Ha’Shem’s command to enter the Promised Land, appointment of judges, spies and disbelief, thirty-eight years of desert wandering, victory over Sichon and Og, land for the tribes settling east of the Jordan, and encouragement for Joshua.¹⁹

The introduction to this book sets us up to hear Moses preaching to the nation poised to enter the Promised Land. Knowing their past history, this new generation could avoid repeating the sins of their parents.

Moshe, the preacher (Hebrew: kohelet in Ecclesiastes 1:1-2), stood at a point between the people’s past history of disobedience and their potential future obedience. He was a leader. Battles and burdens had given birth to messages. Experience had taught him well what to say. After forty years of aimless wandering and unrealized potential, he was compelled to press on in the direction that ADONAI desired. Forty years of facing failure motivated him to emphasize God’s ability to provide success. Some preachers prepare their messages, others prepare themselves. Moses was ready on both accounts.²⁰

While the book of Numbers covers a period of 38 years, Deuteronomy only covers a period of  37 days. Deuteronomy opens 37 days before Moshe was to die (to see link click Gj – The Death of Moses). Moshe died on the seventh of Adar. The Bible proves this as follows: In Deuteronomy 34:8 we read that the Jews mourned for thirty days following Moshe’s death in the Plains of Mo’av. This area borders Isra’el, just east of the Jordan River. The book of Joshua begins with God‘s command to bring the Jewish people across the Jordan River. ADONAI specifies that they are to cross in three day’s time. This instruction was given immediately after Moshe died, meaning at the earliest possible opportunity after his death. This would have been following the thirty days of mourning. In Joshua 4:19 we are told that the Jews crossed the river on the tenth of Nissan. If we subtract the three days between the command and actual crossing, plus the thirty days of mourning, we find the date of Moshe’s passing is the seventh of Adar. Incidentally, the seventh of Adar is also Moshe’s birthday. On the day he died Moshe said: Today I am one hundred and twenty years old (Deut 31:2). As such, the book has the overall tone of a farewell address from Moshe to the people of Isra’el. In fact, unlike the previous four books of the Torah, the speaker in Deuteronomy is Moses himself.

These are the words. The reference is to all the commandments contained in this look beginning with the Ten Commandments (5:6). Some of these have been previously recorded in the other books of Moshe and are now repeated for the benefit of the new generation which was to enter Canaan. Others are repeated because of additional details and points of explanation. But there are new commandments which are reported here for the first time, for example those relating to divorce, Levirate marriage, etc., although these, too, had been received by Moshe either on Mount Sinai or in the Tent of Meeting during the first year after the departure from Egypt. The main part of the book begins with the Ten Words. What precedes is an introduction in which Moshe admonished the people and recalled ADONAI’s mercy towards them.

The first verse of the book explains the nature of the whole book: These are the words that Moses spoke to all Isra’el (1:1a), a second generation of Israelites, after the first generation of the Exodus had died out. As the giving of the Ten Commandments on Mount Sinai in Exodus was witnessed by the entire nation, so on this occasion, after forty years of wilderness wandering, as Moshe expounded on the completed Torah, all Isra’el had to be present. The LORD was developing a relationship with the generation born in the wilderness that would influence succeeding generations. A covenant would be renewed, a Land would be possessed, an identity would be given. All the people needed to understand and participate in the formation of their nation.

According to the Talmudic Sifri (see the commentary on The Life of Christ Ei – The Oral Law), the numerous places listed here are not landmarks indicating where Moses spoke these words – indeed some of these places do not even exist as geographical locations. Rather, these are words of rebuke to the people of Isra’el. However, instead of mentioning their sins outright, he alluded to them with these place names: across the Jordan:

in the wilderness: the time when they complained if only we would have died in the wilderness (Ex 17:3),

in the Arabah (Plain): where they worshiped of Ba’al Peor on the plains of Mo’ab (Numbers 25),

opposite Suph: the trouble they made at the shores of Yam Suph, the Sea Reeds (Exodus 14:11),

Paran: the sin of the twelve spies, who were dispatched from Paran (Numbers 13),

Tofel (complaining) and Lavan (white): when the people complained about eating the white manna (Numbers 21:5),

Hazerot: where Korah’s mutiny against Moshe took place,

Di-Zahab (literally “too much gold”) (1:1b): the sin of the golden calf (Sifri; Rashi, et al). It is eleven days’ journey (one day’s journey would vary according to circumstances, from eighteen to thirty miles) from Horeb (which is the name used for Mount Sinai in Deuteronomy) by way of Mount Seir to Kadesh-barnea (1:2).

The generation that had experienced God’s liberation in the exodus had failed to enter the Promised Land because of their fear and rebellion, and had perished in the wilderness. The present generation here is addressed as if they had shared in that collective failure (1:26). A journey that should have taken their parents eleven days had already lasted forty years. The implication, which is hammered home repeatedly in the following chapters, is that they should not squander the opportunity this time.

Now Moshe spoke to Bnei-Yisrael, according to all ADONAI had commanded him for them. This is the only date in the whole book given here, in the fortieth year, in the eleventh month, on the first day of the month (1:3). Moses is thus a man under orders; the demand for obedience is a prominent theme throughout Deuteronomy, and in declaring that demand, Moshe was himself living his message.²¹

Moses, like any sensitive spiritual leader, does not dare speak unless Ha’Shem speaks. By ourselves we have nothing to say. Without Him we cannot speak. Without us, He will not speak. To address a congregation without any assurance that the preacher (Hebrew: kohelet) brings a divine message is the height of arrogance and folly. When we are convinced that God is who He says He is – the light of the world (John 8:12) – then we will be compelled to speak, whether preacher or lay person.

Amos expressed this thought well when he said: My Lord ADONAI has spoken, who shall not prophesy (Amos 3:8)? Similarly, Paul declares: But we have the same spirit of faith, according to what is written, “I believed, and therefore I spoke.” So, we believed, and therefore we also speak (Second Corinthians 4:13). The spirit of faith to which Paul refers is the conviction that the LORD has spoken. If we are persuaded that YHVH has spoken, then, like Moshe, we must also speak.²²

Then a historical orientation is added: After he had struck down Sihon king of the Amorites who lived in Heshbon, and Og king of the Bashan who lived in Ashtaroth and Edrei (1:4). Why are these two kings mentioned here at the beginning of Deuteronomy? The fact is that both kings were Amorites, connecting the text of Deuteronomy directly with the Abrahamic Covenant. In Genesis 15:16 we read: Then in the fourth generation they will return here – for the iniquity of the Amorites is not yet complete. Not only is the defeat of these two Amorite kings mentioned, but just in Chapter 1 alone the Amorites are mentioned six times. It was as if the LORD was reminding the Israelites of the promise He made to them in Genesis 15:16. The Ruach Ha’Kodesh was telling them that the way for them to conquer the Promised Land had opened, and the iniquity of the Amorites had reached a point of no return. They were finally defeated at last.²³

After forty years of wandering in the wilderness, the Isrealites finally arrive at the threshold of the Promised Land. Across the Jordan is here defined as in the land of Mo’ab, Moses desired to explain (Hebrew: be’er, meaning to expound or make absolutely clear) this Torah (1:5). Only a few passages in the book is ADONAI represented as speaking in the first person (7:4, 11:13-14, 17:3, 29:6). Nevertheless, Moses as the covenant mediator might be thought of as bringing God’s Word to the people.²⁴ In the course of the book Moshe sought, in various ways, to instill an obedient spirit in the people. He used that threat of judgment, the promise of reward, and appeals to the LORD’s faithfulness, kindness and mercy (see the commentary on Ruth Af – The Concept of Chesed) to accomplish that goal. Moses was not merely stringing together a “to do” list of 613 commandments, he was instructing (Hebrew: hattovrot from Torah) the Israelites (and us) how to walk with YHVH.

It is essential for any reader of Deuteronomy to understand that this book represents an explanation of the Torah, which ADONAI had already given at Sinai, and not a second giving of the Torah. It does not serve as a simple repetition of the Torah, nor does it constitute a contradiction of those divine standards. Moses provides an explanation of the Torah as a means of preparing the LORD’s children for the daunting task that lay before the Israelites then, and for the formidable mission that lay before us today.²⁵

They would cross the Jordan, and begin to take possession of the Promised Land beginning with the city of Jericho.

Dear Awesome Heavenly Father, We praise you for how great you are! It is so wonderful to have such an awesome father! Thank You that Your discipline is never too long or too hard, though sometimes it may feel that way, You are acting as a caring father to guide us away from what will hurt us and back to the joy of following You. Praise You that in disciplining Your children, You do it in love: My son, do not take lightly the discipline of ADONAI or lose heart when you are corrected by Him, because ADONAI disciplines the one He loves and punishes every son He accepts (Hebrews 12:5-6).

Praise You that someday for all who love You, all trials and problems will be over and our salvation in heaven will be real (John 14:6, Romans 10:9-10) Our sins will be washed away and we will be given Messiah’s righteousness so that we can enter Your Holy heaven thru Yeshua’s blood. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21).

Heaven will be wonderful and Your children will be rewarded for deeds done with a godly attitude. For no one can lay any other foundation than what is already laid – which is Yeshua the Messiah.  Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear. For the Day will show it, because it is to be revealed by fire; and the fire itself will test each one’s work – what sort it is.  If anyone’s work built on the foundation survives, he will receive a reward. (First Corinthians 3:11-14). Wow! Sins forgiven and rewards! You pour such wonderful gracious love on Your children! We love You so much and desire to live godly lives to please You. In Your holy Son’s name and power of resurrection. Amen

Treaty of the Great King

Part of the standard procedure followed in the ancient Near East when “the great king” gave his covenant to a vassal people was the preparation of a text of the ceremony as the treaty document and witness.¹² The Near Eastern vassal treaty, used in the fifteenth to the thirteenth centuries BC, had the following parts:

1.  Preamble (“These are the words . . .”). The preamble in the Hittite suzerainty treaties normally opened by identifying the words contained in the treaty as those of the Hittite king.

2.  Historical Prologue (events leading to and forming the basis of the treaty). History plays a particular role in the covenant. The covenant prologue recounts those events that came before the founding of the covenant, which were of fundamental importance.

3.  General Stipulations (statement of substance concerning the future of the relationship, and summarizes the purpose of the specific stipulations between the two parties). Here were the principles of the new relationship. It details what the king would do for the vassals, and what the vassals (the people) would do in return.

4.  Specific Stipulations, an enlargement of the covenant stipulations.

5.  Blessings and Curses relating respectively to the maintenance or breach of the covenant. The kings would threaten their subject about the consequences of disobeying the covenant.

6.  Witnesses that the pagans would call various deities to witness the treaty.

The vassal treaty was employed in the Near East when a great power (the suzerain king) imposed certain conditions of vassaldom on a smaller state (the vassal), which would normally have been conquered by the more powerful state in battle. The treaty explained the reasons for imposition and the nature of the conditions imposed on the smaller state, and made certain provisions relating to the maintenance of the treaty. The suzerain king guaranteed the vassal benefits and protection. But in turn, the vassal was obligated to be loyal solely to the suzerain, with the warning that any disloyalty would bring punishments as specified in the covenant. How was the vassal to show loyalty? By keeping the specific stipulations of the covenant. As long as the vassal kept the specific stipulations, the suzerain knew the vassal was loyal. When the specific stipulations were violated, however, the suzerain was required by the covenant to take action to punish the vassal. The same basic type of treaty seems to have been employed throughout the Near East, and there is evidence of its use, in simpler form, in Mesopotamia as early as the third millennium. In Egypt, there is some evidence to suggest that the treaty form was employed not only in relation to external vassal states, but also in relation to foreign (labor) groups within Egypt. Both the suzerain-vassal treaties and the covenant which was established at Mount Sinai follow a similar pattern.

The Israelites adapted the Near Eastern vassal treaty form for their own use in order to express the nature of their relationship to YHVH. For many years they were in effect vassals to Egypt, but that old bondage was brought to an end in the Exodus for Egypt. Being liberated from bondage to an earthly power, they then submitted themselves in the Sinai Covenant to become vassals of God, the one who had liberated them from Egypt. The nature of this new submission, expressed in the covenant, finds its dramatic expression in the form of a treaty. While other smaller states might serve Egypt, or the Hittite Empire as vassals, the Israelites owned their allegiance only to their suzerain God. This treaty, in which their covenant was set, finds striking expression in the book of Deuteronomy as a whole; in broad outline, the treaty of the book may be described as follows:

1.  Preamble (1:1-5): Deuteronomy opens in a similar way to the Hittite suzerainty treaties, but in a distinctive manner: These are the words that Moses spoke to all Isra’el (1:1). The formal similarities are clear, but the difference in substance is noteworthy; the book does not open with the words of the LORD, the true King of Isra’el. The human words are those of Moshe. This difference does not mean that Moshe was in effect the king of Isra’el; however, it points to his role as the spokesman or prophet of YHVH. He was the first of a distinguished line of prophets in Isra’el. And, in the last verses of the book, when Moses had died, it was said that there had not been a prophet like him since then; what distinguished Moshe was that he was a man whom ADONAI knew face to face (Deuteronomy 34:10).

There is a further aspect to the prophetic role of Moses in Deuteronomy. In Deuteronomy 18:15-22, there is a description of the nature of prophecy, but the passage is in itself prophetic in foreshadowing another Prophet who was to come. As Moses was the first prophet in the covenant community founded at Sinai, so too Yeshua had a prophetic role in the inauguration of the B’rit Chadashah. During the early ministry of John the Immerser, he was asked if he was the prophet (see the commentary on The Life of Christ, to see link click Bl – John the Baptist Denies Being the Messiah), and he answered negatively. John was only a forerunner. Yeshua was the coming Prophet, but He was more than a prophet. Therefore, in the TaNaKh, the opening words were those of Moses, representing the true King of Isra’el; in the B’rit Chadashah, the Kingdom was inaugurated by the King Himself.¹³

2.  Historical Prologue (1:6 to 4:49): The history in the biblical tradition does not, however, have the same meanings as do modern concepts of history. Biblical history isn’t merely an unbroken record of the causes and effects of different nations, rather, biblical history reflects the will of YHVH. The historical prologue provides the basis upon which the covenant between Ha’Shem and His people is remembered. But it embraces both the past and the future. Because [God] is the same yesterday and today and forever (Hebrews 13:8), when we look at how ADONAI treated Isra’el (and us) in the past, we can be confident of how the LORD will treat Isra’el (and us) in the future. In other words, the past pictures the faithfulness of God within the relationship and holds the promise for the continuation of that relationship. Conversely, the past may remind the people of their lack of faithfulness, or the unfaithfulness of their ancestors, and it may therefore impress upon them more urgently the need to live godly lives to receive the blessings of the covenant relationship.¹⁴

3.  General Stipulations (Chapters 5 to 11): The entire generation that left Egypt in the Exodus was now dead and the covenant needed to be renewed for a new generation. The renewing of the covenant thus consisted of a new commitment of love to ADONAI. The nation of Isra’el was not based on any human ruler, or no democratically elected government, but on the living God. In Deuteronomy the basic principle underlying the relationship between YHVH and His people is stated and then worked out in some detail in the address of Moshe. It was in love that the covenant was initiated by YHVH in the first place and it was by love that the people were to maintain their close relationship to the LORD. The stipulation is first stated in the Ten Commandments (5:6-21), and secondly that His people must love Him with their whole being (6:5). In the remaining portions of the general stipulations, love is a recurring theme, both God’s love for mankind and the love mankind must have for God.

The imagery used to picture the principle of love is that of a father’s love for his son, which has two characteristics. This fatherly love may be expressed in YHVH’s compassionate care for His people as in 1:31, or it may be expressed in His disciplining them as in 8:5. Both of these are aspects of fatherly love. The command to love, however, does not reduce the covenant to a legalistic relationship. Love must be a response toward the LORD from the heart, the love of God and the love for God.

Love, the basic principle of the covenant, finds its expression in the Ten Commandments, which is the constitution of the state of Isra’el whose king is YHVH. In other words, love was not simply a principle or abstract concept; it was given clear expression in the commandments, which showed the way in which man’s love for ADONAI and for his fellow man must be given expression. The Ten Commandments, then, were vital to the continued welfare and existence of the Israelites. Therefore, to break the Ten Commandments was to disrupt the relationship of love. And if there was no love, there could be no covenant.¹⁵

4.  Specific Stipulations (Chapters 12 to 26): The details contained in the specific stipulations are in many ways the most distant and foreign elements of Deuteronomy to the modern reader. The matters touched on in the exposition of the commandments are numerous and varied; some appear to be of the greatest importance, while others seem to be relatively insignificant. There appears to be a mixture of ceremonial, religious, civil and criminal law. No area of human living is immune with respect to the covenant.

In the modern world, a distinction may often be made between the religious and the secular, or the sacred and the sinful. To Isra’el, such a distinction would be merely artificial, not because there was no distinction in the spheres of life within which the commandments operated, but because all of life was under the dominion of YHVH, the Master of the covenant. Consequently, the broad scope of the specific stipulations is significant. They do not cover every possible thing that could arise in human living; however, they indicate by their diversity that no area of life is irrelevant or unimportant to the members of the covenant community. Individual responsibility was vital, not only for his or her own well-being, but also because each individual’s actions were part of the whole community. The whole was endangered by the sins of its members. If a crime was committed and the criminal were not brought to justice, the whole community was responsible to deal with the wickedness that had been done and to seek the forgiveness of the LORD. Therefore, you will purge the guilt of innocent blood from your midst, when you do what is right in ADONAI’s sight (21:9).

The significance of the specific stipulations (see Cr – The Second Address: The Stipulations of the Covenant) emerges in the relationship between Ha’Shem and His people. The people declared that ADONAI was their God (26:18), and God promised that He would set His people above all nations, and that they would be a holy people, set apart for His purposes (26:19). The people’s declaration was not simply a statement of fact, but a submission to the obedience to the 613 commandments of ADONAI. It was in this section that Moshe warns against false teachers and false doctrines. He cautioned them against idolatry. Obedience was necessary, for their declaration would be null and void if their lives did not reflect the reality of the declaration. To declare that ADONAI was their God and then not walk-the-talk would be more than hypocrisy in the eyes of the world. It would drag the name of YHVH through the mud. Therefore, the object of the specific stipulations is the maintenance of a true and living relationship with the LORD of the covenant.¹⁶

5.  Blessings and Curses (Chapters 27-28): These chapters provide a somber tone to the book of Deuteronomy. The emphasis is placed on the curses rather than on the blessings, which function as a solemn warning to those who renewed their allegiance to the God of the covenant. It was no light matter to enter into a relationship with Ha’Shem. The perspective within which the blessings and curses are set is that of the whole community as a whole; obedience to the God of the covenant would result in blessing, long life, and the possession of the Promised Land, while disobedience would lead to disaster. As a result, when Isra’el renewed its covenant with the LORD, the bright prospect of a future with ADONAI was contrasted with the bleak despair of a future without Him. By emphasizing the curses, Moses brought home to his people the awesome responsibility of the commitment they were making.

The darkness of the picture given by the emphasis on the curses in Deuteronomy is clarified by the words Paul wrote to the Galatians. He quotes Deuteronomy 27:26, everyone who does not live out all 613 commandments of the five books of Moshe comes under a curse. The paradigm of ancient Isra’el finds herself in the emphatic expression, for all who rely on the deeds of the Torah are under a curse – for the Scriptures say, “Cursed is everyone who does not keep doing everything written in the scroll of the Torah” (Galatians 3:10).

Where, then, is hope to be found? How can mankind be redeemed from the curse of the Torah? Paul provides that answer by quoting Deuteronomy once again and applying the passage to Yeshua. Messiah liberated us from Torah’s curse, having become a curse for us, for it is written, “Cursed is everyone who hangs on a tree” (Galatians 3:13). Through the death and resurrection of Yeshua Messiah, the blessing of ADONAI may be set before mankind again.¹⁷ The Jewish people are still living out these blessings and curses, and that will not stop until the Great Tribulation and the Second Coming of Yeshua Messiah.

6.  Witnesses (see 30:19 and 31:28): provisions for the continuity of the covenant and a successor for Moses. The calling of witnesses was a regular feature of the suzerain-vassal treaty. The gods of the two parties to the treaty were normally invoked as witnesses. In Deuteronomy, it is YHVH Himself who speaks, and because there are no other gods to call upon as witnesses, the LORD called upon heaven and earth to witness (4:26). In the presence of witnesses the choice before Isra’el is declared, life or death, blessing or cursing. The final decision was Isra’el’s to make. It was a free choice of a free people. Moshe made sure that the words of this scroll were written down so that future generations would not lose sight of it, and would continue to have access to it. He commanded Joshua, and those leaders who would come after him, to put the scroll into the Ark of the Covenant. Moses knew that their apostasy would certainly come and their exile into the diaspora would be a reality for them. So, he did not want the Word of God to slip away from the Jewish people. But the inevitable falling away was inevitable, but especially the time Messiah made His appearance on earth. So far away were they from the Word of God that they didn’t recognize the Word made flesh.

In addition to the heavens and the earth, and scroll of the Torah (31:26), YHVH gave the Song of Moshe (31:1-43) as a witness to all the children of Isra’el. All the witnesses were given to remind Ha’Shem and Isra’el of their mutual commitments. This song recites the LORD’s many gracious acts on their behalf, as well as His demand for absolute loyalty. Any long-term departure from genuine obedience would invite the wrath of covenantal cursing.¹⁸

While the structure of this covenant was similar to the suzerain-vassal treaties of the ancient Near East, it was much longer and much more personal since it comes from a loving God. And as opposed to the other books of the Torah, here we see a Moshe that is very active and fervent. It is in this book we see him as the good shepherd. A man who is so concerned with his flock that he gives a series of emotional and compassionate farewell messages. This is contrasted with the book of Leviticus, where Moses took the back seat and merely reported the words of God. But here in Deuteronomy, he acts as a rabbi.

The book of Deuteronomy, the fifth book of Moshe, is therefore a literary account of the renewal of the covenant which ADONAI gave to Isra’el on the plains of Mo’ab.

The Problem of Holy War in the TaNaKh

You must destroy all the peoples ADONAI your God gives over to you. Do not look on them with pity and do not serve their gods, for that will be a snare to you (7:16).

These harsh words are shocking in the context of the TaNaKh. They are part of an address delivered by Moshe to the Israelites, assembled on the plains of Mo’ab. Moses, speaking on behalf of ADONAI, was preparing His people for the conquest and conflict, which happened immediately. Ha’Shem is a tender warrior (see my commentary on Genesis, to see link click Ec – When Abram Heard Lot Had Been Taken Captive, He Went in Pursuit as far as Dan). The pre-incarnate Yeshua ha-Meshiach is the commander of ADONAI’s army (Joshua 5:15a), there is a Book of the Wars of the LORD (Numbers 21:14a), and He commanded His chosen people to engage in a “holy” war (First Samuel 17:45). The Holy War differed from other kinds of war in that Ha’Shem Himself led the army. The result was to be total annihilation of all living things and the devoting of all material properties to YHVH, as seen below in the cherem judgment.

This call to war seen in Deuteronomy 7:16 is complemented by commandments in Deuteronomy 20 that are again presented as part of Moshe’s address at the base of Mount Sinai. In Deuteronomy 20:10-18, a two-part military policy of conquest is presented. First, when the Israelites came to cities lying outside the Promised Land, they were to offer terms of a peace treaty. If their offer was rejected, they were to lay siege to the city and kill all the men, but the women and children could be spared and taken as the spoils of war. But the second part of the policy applied to cities lying within the territory of the Promised Land. They were to be besieged, and after they had fallen, all living creatures, men, women, children, and animals within the cities were to be killed.

It is helpful to compare these ancient commandments given to the Israelites with the theory of Carl von Clausewitz, a Prussian soldier and student of war (1780-1831 AD). Von Clausewitz defined war as “an act of violence intended to compel our opponent to fulfill our will.”⁸ As a part of his analysis of war he made an important and necessary distinction between the theoretical or abstract conception of war, on the one hand, and real wars on the other hand. From a theoretical perspective, war must end in victory for the aggressor, for otherwise it would be pointless to start a war in the first place. If complete victory was to be obtained, then no effort could be spared; for von Clausewitz, “to introduce into the philosophy of war itself a principle of moderation would be absurd.”⁹ Therefore, the reality of war was quite different from the abstract notion of war.

Von Clausewitz argued that from a military perspective there were three principal objectives of war. First, the military power of the enemy must be destroyed, so that the enemy could no longer continue a war. Second, the enemy’s country must be conquered, for from that country a new military force could arise. And third, war could only end when the enemy’s will to fight had been crushed.

Now let’s look at the commandments of war in Deuteronomy in the light of the theory of von Clausewitz. Clearly Deuteronomy 20 describes wars of conquest, by which the Israelites imposed their (and God’s) will on Gentile nations. It is also obvious that those commandments dealing with their enemies did not introduce the principle of moderation, but were thoroughly pragmatic in a military sense. Although the cities outside of the Promised Land were to be treated less harshly than those within it, that distinction was merely a part of the overall military policy. They would eventually become neighbors of the new state of Isra’el and would receive a warning concerning Isra’el’s military capability, but they were not the prime military targets. Those cities within the Promised Land, however, were an entirely different story. However, in the cities of the nations, ADONAI your God is giving you as an inheritance do not leave alive anything that breathes. Completely destroy them – the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites – as the LORD your God has commanded you. Otherwise, they will teach you to follow all the detestable things they do in worshiping their gods, and you will sin against ADONAI your God (Deuteronomy 20:16-18). Here all three of von Clausewitz’s military objectives would be achieved in three verses. The military power of the Israelites enemies would be destroyed, the countries could be conquered so that no new military threat could emerge, and the will of the enemy would be mortally subdued.¹⁰

This command was, however, essentially theoretical, and as von Clausewitz pointed out, there could be a difference between the theory of war and the reality and practice of war. True to form, the Israelites did not obey Deuteronomy 20:16-18 in every instance. But when they refused to obey the commands of ADONAI they always suffered. When King Sha’ul was unwilling to completely destroy the Amalekites (see my commentary on Esther Aq – Haman the Agagite – The Enemy of the Jews), the Israelites would eventually swallow the poison pill of idolatry. It was left up to Esther and Mordecai to finish the job (see my commentary on Esther Bm – So the Jews Struck Down All Their Enemies with the Sword, Killing and Destroying Them). But the problem remains – wars were carried at the command of Ha’Shem, in the name of Ha’Shem, and with the help of Ha’Shem. Can there be a holy war?

First, we must understand that our total depravity is real and insidious. Very early in the Bible we read: The LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually (Genesis 6:5). Paul describes the Gentiles as darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart; they have become callous and have given themselves up to licentiousness, greedy to practice every kind of uncleanness (Ephesians 4:18-19). His description of sinners in Romans 1:18-32 and Titus 1:5, as well as of the men of the last days in Second Timothy 3:2-5, focus on their corruption and desperate wickedness. Those who do not surrender their lives to the LORD Yeshua Messiah are doomed. For anyone who chooses to be a friend of the world becomes an enemy of God (James 4:4). All who are not adopted into the LORD’s family (see my commentary on The Life of Christ Bw – What God Does For Us at the Moment of Faith) will ultimately be set apart for destruction (see my commentary on Revelation Fo – The Great White Throne Judgment).

Thus, total depravity does not mean that the unregenerate person is totally insensitive in matters of conscience, or of right and wrong. For Paul’s statement in Romans 2:15 says that the Gentiles have the Torah written on their hearts, so that their conscience also bears witness and their thoughts accusing them. Further, total depravity does not mean that the sinful man is as sinful as he can possibly be. There are unregenerate people who are genuinely unselfish, who show kindness, generosity and love to others, who are good, devoted spouses and parents. But any or all of those actions do not save a person from the wrath of Ha’Shem. Salvation is like a test with a thousand questions and only one that counts. Do you admit that you are sinner, have you asked Yeshua for forgiveness and accepted Him as your Lord and Savior? Finally, total depravity does not mean that the sinner engages in every possible form of sin.

What then do we mean by the idea of total depravity? First, sin is a matter of the entire person. The existence of sin is not merely one aspect of the person, such as the body or reason. Further, it means that even the lost person’s unselfishness always contains an element of improper motive. The good acts are not done entirely or even primarily out of perfect love for ADONAI. The Pharisees who so often debated with Yeshua did many good things (Matthew 23:23), but they had no real love for YHVH. So He said to them: You search the Scriptures (which was of course good), because you think that in them you have eternal life; and it is they that bear witness to Me; yet you refuse to come to Me that you may have life. I do not receive glory from men. But I know that you do not have the love of God within you (John 5:39-42). A genteel layer of charm and graciousness sometimes covers sinfulness. The lost can be so very pleasant, thoughtful, helpful, and generous. At times it’s hard to think of them as being completely sinful and in need of salvation. We need to remember that total depravity is not defined in terms of what we may regard as unpleasant. It is, rather, failing to love, honor, and serve YHVH. So even the likeable and kindly person is in need of the Good News as much as any obnoxious, crude and thoughtless person. Finally, total depravity means that the lost are completely unable to free themselves from their sinful condition. Rabbi Sha’ul writes: And [Yeshua] made you alive when you were dead through the transgressions and sins in which you used to live . . . But because of His great love for us, ADONAI, who is rich in mercy, made us alive with Messiah even when we were dead in transgressions. For it is by grace you have been saved, through faith – and that not from yourselves, it is the gift of God – not by works, so that no one can boast (Ephesians 2:1, 4 8-9).¹¹ Consequently, when we examine the problem of holy war in the TaNaKh, we need to keep the doctrine of total depravity in mind. Without willing obedience to the LORD, those cute little Canaanites would grow up to be idol-worshiping Canaanites.

Lastly, there is a concept in the TaNaKh called the cherem judgment of ADONAI. Cherem means to be devoted to destruction. When conquering the Land after forty years of wilderness wanderings the LORD declared the city of Jericho and all that is in it are to be devoted to destruction. Only Rahab the prostitute and all who are with her in her house shall be spared, because she hid the spies [that were] sent in. But keep away from the devoted things, so that you will not bring about your own destruction by taking any of them. Then they devoted the city to ADONAI and destroyed with the sword every living thing in it – men, women, young and old, cattle, sheep and donkeys. Then they burned the whole city and everything in it (Joshua 6:17-18, 21 and 24a).

But Achan son of Carmi, son of Zimri, the son of Zerah, of the tribe of Judah took some of the devoted things. So, by using the Urim and Thummim (see my commentary on Exodus Gb – The Urim and Thummim: The Means of Making Decisions), Joshua had Isra’el come forward by tribes, then clans, then the Zerahites and Zimri was taken. Then Joshua said to Achan, “My son, give glory to ADONAI, the God of Isra’el, and give Him the praise. Tell Me what you have done; do not hide it from me.” Achan replied, “It is true! I have sinned against the LORD, the God of Isra’el. When I saw in the plunder a beautiful robe from Babylon, two hundred shekels of silver and a wedge of gold weighing fifty shekels, I coveted them and took them. They are hidden in the ground inside my tent, with the silver underneath (Joshua 7:1, 16-21).

So, Joshua sent messengers, and they ran to the tent, and there it was, hidden in his tent, with the silver underneath. They took the things from the tent, brought them to Joshua and all the Israelites and spread them out before ADONAI (Joshua 7:22-23).

So, Joshua, together with all Isra’el, took Achan son of Zerah, the silver, the robe, the gold wedge, his sons and daughters (and presumably his wife), donkeys, sheep and his tent and all that he had, to the Valley of Achor, or the Valley of Trouble. Joshua said: Why have you brought this trouble on us? ADONAI will bring trouble on you today. Then all Isra’el stoned him, and after that they stoned the rest, they burned them (Joshua 7:24-25).

When Moshe spoke to the Israelites before leaving on their journey to the Promised Land saying that they were to completely destroy the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites – do not leave anything alive, those pagan nations were being devoted to destruction by a Holy God. Therefore, we must believe that the terrible events in the TaNaKh are moral . . . and are from God! The most important issue in approaching texts such as this is not to concentrate on the suffering and pain of the God-rejecting Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites, but to focus on the holiness of the LORD that it celebrates.

The Value of Deuteronomy

1.  Deuteronomy is vital to understanding the other books in the TaNaKh. This book sets the agenda
and criteria for the books that follow in the TaNaKh. It became a spiritual rallying point that reaffirmed the fundamental principles which Moshe had long ago insisted on – loyalty to YHVH and the rejection of false gods. It was an endeavor to realize in practice the ideals of the prophets, particularly Hosea and Isaiah, to transform the Judah demoralized by Manasseh into the holy nation pictured in Isaiah’s vision and to awaken in it that devotion to ADONAI and love for the people which Hosea had declared to be the first of human duties.

2.  Deuteronomy should bring spiritual renewal. Deuteronomy can be the catalyst for spiritual growth and renewal of our lives today. It happened in King Josiah’s day (see the commentary on Jeremiah, to see link click Ai – Josiah Ruled For 31 Years from 640 to 609 BC). In the king’s eighteenth year, while the Temple was being repaired, the scroll of Deuteronomy was found by Hilkiah, the high priest, beneath an accumulation of rubbish. He handed it to Shaphan the scribe, who in turn read it to the king. Immediately, Josiah realized that curses were inevitable if the people disobeyed God’s Word. This in itself was a significant insight. Because the Torah had been lost and forgotten, the people thought YHVH’s covenant was only gracious and they were in no way affected by their response to it. Josiah’s reaction to Deuteronomy was emphatic: Go, inquire of ADONAI for me, for the people and for all Judah, about the words of this scroll that was found. For great is the wrath of ADONAI that is kindled against us, since our fathers have not obeyed the words of this book, to do everything written here that concerns us (Second Kings 22:13). The result was that ADONAI gave peace to Judah, and Josiah restored true worship in the Land.

It is my prayer that the study of Deuteronomy will bring spiritual renewal within your life. Deuteronomy is a call for all of us to:

a. Review the past dealings of God in our lives. The word remember is used continually by Moshe, especially in reference to the deliverance from Egypt. The phrase: Hear, O Isra’el heard four times in Deuteronomy (5:1 6:4, 9:1 and 20:3), and each time these words called the people to consider something very serious, something that would challenge the very survival of their nation. Personal revival can also happen in our lives if we heed Moses’ call to look, listen and obey.

b. Ratify our loyalty to ADONAI. The theme of Deuteronomy could be, “Don’t forget God.” A society that tends to go chasing after false gods needs Deuteronomy’s emphasis on worship of the LORD and Him alone (see Bl – Have No Other Gods).

c. Rethink the consequences of the bad choices we have made. In fact, these consequences are personal as well as collective. Blessings follow obedience; but curses follow disobedience. Renewal comes into our lives when we feel and express repentance. This only happens when we understand and accept our responsibility: If we say we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive our sins and purify us from all unrighteousness. If we say we have not sinned, we make Him a liar and His Word is not in us (First John 1:8-10).

d. Realize the potential of our lives as believers in the God of Abraham, Isaac, and Jacob. Before us lies a land flowing with milk and honey (6:3). ADONAI desires for us to possess the Land. His faithfulness makes it a possibility; our obedience can make it a reality.⁶

The Outline of the Book of Deuteronomy

Deuteronomy from a Jewish Perspective (Ac)

Glossary (Ad)

The Value of Deuteronomy (Ae)

The Parashah (Af)

The Problem of Holy War in the TaNaKh (Ag)

Treaty of the Great King (Ah)

I.  These are the Words Moses Spoke – 1:1-5 (Ai)

II.  The Historical Prologue: Covenant History – 1:6 to 4:49 (Aj)

A. Moshe Remembered the Events at Horeb – 1:6-18 (Ak)

B. Moshe Remembered the Events at Kadesh-barnea – 1:19-46 (Al)

1.  Moshe Remembered Sending in the Spies – 1:19-25 (Am)

2.  Moshe Remembered Isra’el’s Lack of Faith – 1:26-33 (An)

3.  Moshe Remembered God’s Judgment on Isra’el – 1:34-46 (Ao)

C.  Moshe Remembered the Journey from Kadesh Barnea to Mo’av – 2:1-25 (Ap)

1.  Moshe Remembered the Events in Seir – 2:1-8 (Aq)

2.  Moshe Remembered the Events in Mo’av – 2:9-15 (Ar)

3.  Moshe Remembered the Events in Ammon – 2:16-25 (As)

D.  Moshe Remembered Isra’el’s Conquest of the Transjordan – 2:26 to 3:22 (At)

1.  Moshe Remembered the Conquest of Sihon – 2:26-37 (Au)

2.  Moshe Remembered the Conquest of Og – 3:1-11 (Av)

3.  Moshe Remembered the Distribution of the Conquered Land – 3:12-22 (Aw)

E.  Moshe Pleads – 3:23-29 (Ax)

F.  Moshe and the Torah – Exodus 20:1-26 (Ay)

G.  The Eternal Torah – Matthew 5:17-20 (Az)

H.  Moshe Exhorts God’s People to Obey the Torah – 4:1-40 (Ba)

1.  Hear and Obey – 4:1-8 (Bb)

2.  Do Not Forget – 4:9-14 (Bc)

3.  Watch Yourselves Carefully – 4:15-24 (Bd)

4.  Discipline and Torah – 4:25-31 (Be)

5.  God’s Chosen People – 4:32-40 (Bf)

I.  Moshe Remembered the Three Cities of Refuge – 4:41-43 (Bg)

J.  This is the Torah – 4:44-49 (Bh)

III.  The Stipulations of the Covenant – 5:1 to 26:19 (Bi)

A.  The First Address: The General Stipulations of the Covenant – 5:1 to 11:32 (Bj)

1.  The Ten Words – 5:1-5 (Bk)

a.  Have No Other Gods – 5:6-7 (Bl)

b.  Do Not Make Idol’s – 5:8-10 (Bm)

c.  Do Not Misuse God’s Name – 5:11 (Bn)

d.  Observe Yom Shabbat – 5:12-15 (Bo)

e.  Honor Your Parents – 5:16 (Bp)

f . Do Not Murder – 5:17 (Bq)

g.  Do Not Commit Adultery – 5:18 (Br)

h.  Do Not Steal – 5:19 (Bs)

i.  Do Not Give False Testimony – 5:20 (Bt)

j.  Do Not Covet – 5:21 (Bu)

2.  Moses as Mediator – 5:22-6:3 (Bv)

3.  Sh’ma Isra’el – 6:4-9 (Bw)

4.  Do Not Forget ADONAI – 6:10-19 (Bx)

5.  Teaching the Covenant History – 6:20-25 (By)

6.  The Conquest of Canaan – 7:1-26 (Bz)

a.  Warning Against Idolatry – 7:1-6 (Ca)

b.  God Has Chosen Isra’el – 7:7-11 (Cb)

c.  Because You are Listening – 7:12-15 (Cc)

d.  Show No Pity – 7:16-26 (Cd)

7.  Depend Totally on God – 8:1-20 (Ce)

a.  The Danger of Prosperity – 8:1-10 (Cf)

b.  Do Not Forget ADONAI – 8:11-20 (Cg)

8.  Moses Warns Isra’el – 9:1 to 10:11 (Ch)

a.  Moshe Remembered the Sin of the Golden Calf – 9:1-29 (Ci)

1.)  You are a Stiff-Necked People – 9:1-6 (Cj)

2.)  Moshe Remembered when the Isrealites Provoked God to Wrath – 9:7-24 (Ck)

b.  Moshe Remembered when He Cut Two Tablets of Stone – 9:25-10:11 (Cl)

9.  Looking to the Future – 10:12 to 11:32 (Cm)

a.  Circumcise Your Hearts – 10:12-22 (Cn)

b.  You are to Love ADONAI – 11:1-7 (Co)

c.  Possess the Land – 11:8-25 (Cp)

d.  A Blessing and a Curse – 11:26-32 (Cq)

B.  The Second Address: The Specific Stipulations of the Covenant – 12:1 to 26:19 (Cr)

1.  What God Chooses – 12:1 to 16:17 (Cs)

a.  The Place to Worship ADONAI – 12:1-12 (Ct)

b.  Do Not Eat the Blood – 12:13-28 (Cu)

c.  Beware of Idolatry – 12:29 to 13:19 (Cv)

d.  A Holy People – 14:1-21 (Cw)

e.  Do Not Neglect the Levite – 14:22-29 (Cx)

f.  The Year of Release – 15:1-11 (Cy)

g.  The Hebrew Slave – 15:12-18 (Cz)

h.  Firstborn Animals – 15:19-23 (Da)

i.  The Three Pilgrimage Festivals – 16:1-17 (Db)

(1.) Keep the Passover – 16:1-8 (Dc)

(2.) Keep the Feast of Shavu’ot – 16:9-12 (Dd)

(3.) Keep the Feast Sukkot – 16:13-17 (De)

2.  The Appointment of Kingdom Leaders – 16:18 to 18:22 (Df)

a.  The Judges – 16:18 to 17:13 (Dg)

b.  The King – 17:14-20 (Dh)

c.  The Priests and Levites – 18:1-8 (Di)

d.  God Hates Sorcery – 18:9-14 (Dj)

e.  A Prophet Like Moses – 18:15-22 (Dk)

3.  The Social and Family Mitzvot – 19:1 to 26:15 (Dl)

a.  Six Cities of Refuge – 19:1-13 (Dm)

b.  Moving a Boundary Stone – 19:14 (Dn)

c.  Life for Life, Eye for Eye – 19:15-21 (Do)

d.  Regulations for a Holy War – 20:1-20 (Dp)

e.  Purge Innocent Blood – 21:1-9 (Dq)

f.  When You Go Out to War – 21:10-14 (Dr)

g.  The Tale of Two Sons – 21:15-21 (Ds)

h.  A Criminal’s Corpse – 21:22-23 (Dt)

i.  Restoration of Lost Property – 22:1-4 (Du)

j.  No Crossdressing – 22:5 (Dv)

k.  Sparing the Mother Bird – 22:6-7 (Dw)

l.  Make a Guardrail for Your Roof – 22:8 (Dx)

m.  Israelite Distinctiveness – 22:9-11 (Dy)

n.  Twisted Threads – 22:12 (Dz)

o.  Sexual Purity – 22:13-30 (Ea)

p.  Purity in Public Worship – 23:1-8 (Eb)

q.  Purity in the Military Camp – 23:9-14 (Ec)

r.  Treat Fugitive Slaves Kindly – 23:15-16 (Ed)

s.  No Dirty Money – 23:17-18 (Ee)

t.  Don’t Gouge Your Brother – 23:19-20 (Ef)

u.  Keep Your Word – 23:21-23 (Eg)

v.  Compassion for Travelers – 23:24-25 (Eh)

w.  Divorce and Remarriage – 24:1-4 (Ei)

x.  Happy Wife, Happy Life – 24:5 (Ej)

y.  Take No Millstones as Collateral – 24:6 (Ek)

z  The Kidnapper Must Die – 24:7 (El)

aa.  Leprous Diseases – 24:8-9 (Em)

bb.  Collecting a Pledge – 24:10-13 (En)

cc.  Protection for Hired Workers – 24:14-15 (Eo)

dd.  Personal Responsibility – 24:16 (Ep)

ee.  Justice for the Poor – 24:17-22 (Eq)

ff.  Limits for Corporal Punishment – 25:1-3 (Er)

gg. Don’t Muzzle the Ox – 25:4 (Es)

hh.  Levirate Marriage – 25:5-10 (Et)

ii.  Stopping a Fight the Wrong Way – 25:11-12 (Eu)

jj.  Honest Weights and Measures – 25:13-16 (Ev)

kk.  Blot Out the Memory of Amalek – 25:17-19 (Ew)

ll.  When You Come to the Land – 26:1-11 (Ex)

mm.  The Year of the Tithe – 26:12-15 (Ey)

4.  Statutes, Mitzvot, and Ordinances – 26:16-19 (Ez)

IV.  The Warnings of the Covenant – 27:1 to 30:20 (Fa)

A.  The Ratification of the Covenant in the Land of Canaan – 27:1-26 (Fb)

1. Be Silent and Listen, O Isra’el – 27:1-10 (Fc)

2.  Blessings and the Curses – 27:11-26 (Fd)

B.  Blessings for Obedience – 28:1-14 (Fe)

C.  Curses for Disobedience – 28:15-68 (Ff)

1.  Disease and Drought – 28:15-24 (Fg)

2.  Defeat and Deportation – 28:25 -37 (Fh)

3.  Deprivation and Dominance – 28:38-44 (Fi)

4.  Military Siege – 28:45-57 (Fj)

5.  The Diaspora – 28:58-68 (Fk)

D.  Summary of the Covenant Demand – 29:1 to 30:20 (Fl)

1.  Renewal of the Covenant – 29:1-9 (Fm)

2.  All of You Are Standing – 29:10-15 (Fn)

3.  Do Not Worship Other Gods – 29:16-29 (Fo)

4.  Restoration After Repentance – 30:1-10 (Fp)

5.  Choose Life – 30:11-20 (Fq)

V.  The Continuity of the Covenant – 31:1 to 34:12 (Fr)

A.  Moses Went – 31:1-8 (Fs)

B.  The Reading of Deuteronomy – 31:9-13 (Ft)

C.  The Tent of Meeting – 31:14-18 (Fu)

D.  Teach This Song to the Israelites – 31:19-29 (Fv)

E.  The Song of Moses – 31:30 to 32:43 (Fw)

F.  You Will Not Enter – 32:44-52 (Fx)

G.  This is the Blessing – 33:1-29 (Fy)

1.  Let Reuben Live – 33:1-6 (Fz)

2.  Hear the Voice of Judah – 33:7 (Ga)

3.  Let the Urim and Thummim be with Pious Levi – 33:8-11 (Gb)

4.  ADONAI Shields Benjamin All Day Long – 33:12 (Gc)

5.  May Joseph’s Land be Blessed by ADONAI – 33:13-17 (Gd)

6.  Rejoice Zebulun, in Your Going Out, Issachar, in Your Tents – 33:18-19 (Ge)

7.  Blessed Is the One Who Enlarges Gad – 33:20-21 (Gf)

8.  Dan Is a Lion’s Cub – 33:22 (Gg)

9.  Naphtali Possesses the Sea and the South – 33:23 (Gh)

10.  May Asher Dip His Foot in Oil – 33:24-29 (Gi)

H.  The Death of Moses – 34:1-12 (Gj)

Endnotes (Gk)

Bibliography (Gl)

Glossary

Abba: An Aramaic word used as an affectionate term of address to someone’s father. Yeshua used it to refer to God as His Father, and believers in Jesus also use it today to address God as Father. In modern Hebrew, this common name means Dad, Daddy, or Papa (also see Mark 14:36 and Romans 8:15).

Adar: the twelfth month of the Jewish biblical calendar.

Adonai: literally, my Lord, a word the TaNaKh uses to refer to God.

ADONAI: The Tetragrammaton, meaning the four-letter name of YHVH. Since its pronunciation is not known, and also out of respect for God’s name, Jews traditionally substitute the words ADONAI and Ha’Shem. ADONAI, however, is more of an affectionate name like daddy (also see Exodus 3:15; Jeremiah 1:9; Psalm 1:2, Matthew 1:22; Mark 5:19; Luke 1:5; John 1:23).

ADONAI Elohei-Tzva’ot: the LORD God of heaven’s angelic armies, or LORD God Almighty.

ADONAI Elohim: This is the Hebrew word for LORD God. This title links Isra’el’s God, the God of the Covenant, with God as Creator of the universe (also see Genesis 2:4; Isaiah 48:16; Psalm 72:18; Luke 1:32; Revelation 1:8).

ADONAI Nissi: the LORD my Banner (see Exodus 17:15; Psalm 20:1).

ADONAI Shalom: the LORD of Peace.

ADONAI Tzidkenu: the LORD our Righteousness.

ADONAI-Tzva’ot: The LORD of heaven’s angelic armies (see Second Kings 19:31; Psalm 24:10; Second Corinthians 6:18).

Adversary, the: Satan, the devil, the prince of the power of the air, and the old dragon.

Afikomen: Literally, “That which comes after.” Piece of matzah that is hidden during the Seder, to be found and eaten after the third cup of redemption.

Amen: At the end of a prayer, this word means, “It is true,” or “Let it be so,” or “May it become true,” indicating that the readers or listeners agree with what has just been said. Although everything Yeshua said was true, “amen” adds special emphasis (also see Deuteronomy 27:25; Jeremiah 28:6; Psalm 41:14; Nehemiah 8:6; Matthew 5:26; Mark 10:15; Luke 23:43; John 10:1).

Anti-missionaries, the: Today they are Orthodox Jews who champion Jews for Judaism. They do not limit their mischief to harassing missionaries; any Jewish believer is a target. It is unfortunate that so many of these anti-missionaries feel their ends justify certain unethical means. In order to “protect” Judaism, they do or encourage others to do what Judaism condemns. In Paul’s day, they were the Judaizers who wanted Gentile believers to add obedience to the 613 commandments of Moshe, circumcision, and eating kosher to Paul’s salvation equals faith-plus-nothing gospel.

Ariel: lion of God, fireplace on God’s altar.

Aviv: the first month of the biblical year, corresponding to the modern Jewish month of Nisan.

Avraham: Abraham

Azazel: a scapegoat or goat demon sent out in the wilderness on Yom Kippur.

Ba’al: the chief male god of the Phoenicians and Canaanites. The word means lord or master.

Bar Mitzvah: Hebrew for “Son of the Commandment.” Although not specifically mentioned in the Bible, it is a Jewish coming of age ritual in which a young man, or Bat Mitzvah for a young woman, chooses to follow the commandments of their forefathers and takes responsibility for their own relationship with the God of Isra’el. This ceremony normally takes place at age 13 for boys or age 12 for girls. Afterwards, he/she is theoretically considered to be an adult, but in modern Judaism this is mostly symbolic, and a twelve-year-old is not treated like an adult.

Beit-Lechem: Bethlehem, the birthplace of David and Yeshua, meaning house of bread.

Bnei-Yisrael: The children of Israel.

B’rit Chadashah: Hebrew for the New Covenant. Christians commonly call it the New Testament.

Chesed: “mercy,” “lovingkindness,” and/or “covenant-loyalty.” It is a complex word that summarizes God’s complex and overwhelming love for His people, going beyond the concepts of love, mercy or kindness all together (also see Isaiah 63:7; Zechariah 7:1; Psalm 13:1; Psalm 86:1; Psalm 107:1; Psalm 118:1; Psalm 136:1).

Chupah: In traditional Jewish weddings, it is a canopy, under which the wedding takes place.

Cohen of Ha’Elyon: Priest of the God Most High

Cohen Rosh Gadol: The Great High Priest who served as the head religious official, the only one to enter the Most Holy Place. Aaron, the brother of Moses, was the first man appointed as the Cohen Gadol. In later times, the Cohen Gadol was in charge of the Temple and its administration. The Cohen Gadol Caiaphas, played a key role in questioning Yeshua at His trial. The writer of Hebrews describes Messiah as our great Cohen Gadol, who gives us access to God’s throne in the heavenly sanctuary (also see Leviticus 21:10; Haggai 1:14; Nehemiah 3:1; Matthew 26:57ff; Mark 14:61ff; John 18:19ff; Hebrews 4:14ff and 10:19-22).

Cohen: A priest, a man who offered sacrifices and performed other religious rituals at the Temple in Jerusalem.

Cohanim: The Cohanim were descended from Aaron, the brother of Moses. The Sadducees were from the priestly sect of Judaism.

Covenant: Theologically, it speaks of the contractual relationship between God and His people. The Hebrew term is b’rit. Also see B’rit Chadashah, Hebrew for New Covenant (see Genesis 6:18 and 17:2; Jeremiah 31:30; Nehemiah 9:32; Matthew 26:28; Mark 14:24; Luke 1:72).

Diaspora, the Dispersion: the scattering of the Jewish people in exile throughout the world. Today almost 7 million Jews live in Isra’el, and over 8 million more Jews live in the Diaspora (also see Isaiah 11:10; John 7:35).

Echad: The Hebrew word for “one” or “unity.” Echad is used in the Sh’ma (Deuteronomy 6:4).

Elyon: A title for God, meaning the Most High God (see Luke 1:35 and 76; Acts 7:48). A longer form is El Elyon, God Most High (also see Deuteronomy 32:8; Isaiah 14:14; Psalm 91:1; Acts 16:17).

Elohim: “God” in general terms, or as Creator. Compared with ADONAI, God’s “covenant name” is used especially in His relationship to the Jewish people. Elohim is the plural form of El, also found in the Bible occasionally with the same meaning. Yeshua is sometimes called Ben-Elohim, the Son of God (also see Genesis 2:19; Isaiah 61:11; Matthew 4:3; Mark 1:1; Luke 1:35; John 11:4).

Elohei-Tzva’ot: God Almighty

El Shaddai: God Almighty

Emissaries: Apostles

God-fearers: These were Gentiles who became convinced that ADONAI was the only true God, they abandoned their paganism and idolatry, but they did not choose to become a proselyte in any form, and hence there was no adoption of Jewish customs or practices (see the commentary on Acts, to see link click Be – The Centurion’s Vision).

Goyim: Nations, non-Jews, Gentiles

Gehenna: The word for “hell,” the place of perpetual misery and suffering after this life. It comes from the Greek word Genna and the Hebrew word Gei-Hinnom, which means the valley of Hinnom. There was actually such a valley by that name south of the Temple in Jerusalem. It was used as a garbage dump, and fires were always burning there, making it a suitable picture of life in hell. In Jewish sources, the term is used as the opposite of Gan-Eden, or the Garden of Eden or Paradise (Matthew 23:33; Mark 9:43).

Gentiles: A term for individuals or groups who are not Jewish. In Hebrew a common word for Gentile is goy or goyim is the plural form (see Isaiah 8:23; Matthew 10:18; Mark 10:33).

Go’el: Literally, a redeemer, used both for God and of people. In the book of Ruth, go’el means the kinsman-redeemer, a close relative obligated to defend and protect his kin. The go’el could buy back (redeem) land or someone who sold himself into slavery, and could marry a widow in the family in order to protect her future. The human go’el is a picture of God the greater Go’el who protects and redeems us, the members of His family (see Ruth 3:9-12).

Hag ha-Matzah: The Feast of Unleavened Bread

Halakhah: are rules governing Jewish life and comes from the Hebrew root to walk. The rabbis used the term to refer to the legal way to walk out the commandments of the Torah. It can also refer to the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law). A (one) halakhah is a specific ruling given regarding a particular issue, “the halakhah” being the ruling accepted and observed by the Jewish community.

Hametz or Chametz: The Hebrew word for leaven, or yeast, which makes bread rise. God commanded Isra’el not to eat chametz during Passover, Yeshua teaches that both good and evil spread, the same way hametz leavens the whole batch of dough (Also see 16:6-12; Mark 8:15; Luke 12:1 Exodus 12:20; Leviticus 7:13; Amos 4:5; Matthew 13:33 and 13:21).

Hanukkah: Meaning dedication, the feast commemorating the victory of the Maccabees over the armies of Antiochus Epiphanes in 165 BC and the rebuilding and dedication of the Temple after its desecration by Syrian invaders.

Ha’Shem: The Tetragrammaton, meaning the four-letter name of YHVH. Since its pronunciation is not known, and also out of respect for God’s name, Jews traditionally substitute the words ADONAI and Ha’Shem. ADONAI, however, is more of an affectionate name like daddy. While ADONAI is more of an affectionate name like daddy, while Ha’Shem is a more formal name like sir (also see Exodus 3:15; Jeremiah 1:9; Psalm 1:2, Matthew 1:22; Mark 5:19; Luke 1:5; John 1:23).

Hellenist: In the B’rit Chadashah, it refers to Jews who lived in the Diaspora, or had moved to Isra’el from the Diaspora, spoke Greek, and were more Greek in their culture, than traditional Jewish people brought up in Isra’el (Acts 6:1, 9:29, 11:20).

Immerse: To dip the whole body under water as an act of dedication to the LORD, or as a profession of faith in Yeshua. The word is often seen in other translations as “baptize.” The ceremony of dipping is called “immersion” or “baptism.” Yeshua’s cousin was known as John the Immerser (Matthew 3:1; Mark 6:14; Luke 7:20).

Imputation: To reckon or charge to one’s account. When John says the Spirit gives life (John 6:63a), he means that all the righteousness of Christ is transferred to our spiritual account at the moment of faith. What is true of Him is true of you.

Incarnation, the: The divine revelation (Hebrews 1:1-2) of YHVH becoming one with humanity as an ordinary human being in the person of Yeshua Messiah. He was one-hundred percent man and one-hundred present God. The Triune God knew that the Second Person would come to earth to be subject to numerous evils: hunger, ridicule, rejection, and death. He did this in order to negate sin, and therefore, its evil effects.

Judaizers: Jewish false teachers, who taught that obedience to the 613 commandments of the Torah were necessary to have a relationship with God, and opposed Paul at every turn. Everywhere Paul went, the Judaizers were sure to follow. Once Paul established a church in Galatia, as soon as he left, they would come in and distort the gospel of Messiah (1:7).

Justification: The act of God whereby, negatively, He forgives the sins of believers and, positively, He declares them righteous by imputing the obedience and righteousness of Messiah to them through faith (Luke 18:9-14). It is not a reward for anything good we have done. It is not something we cooperate with God in (in other words, it is not sanctification). It is an utterly undeserved free gift of the mercy of ADONAI (Romans 3:24; Titus 3:7). It is entirely accomplished by God, once and for all, at the moment of salvation. It results in good deeds (James 2:14-26) and sanctification over our lifetime.

Kadosh: The Hebrew word for ‘holy.” This term describes the people set apart for God. ADONAI Himself is kodosh (Leviticus 19:1-2). Many letters to Christ’s newly formed communities (churches) address Yeshua’s followers as the Kedoshim (also see Jeremiah 2:3; Nehemiah 8:10; First Corinthians 1:2; Ephesians 1:1; Philippians 1:1; Colossians 1:2).

Kedoshim: The holy ones

Ketubah: In traditional Jewish weddings it is the marriage contract or covenant.

Korban: A sacrifice or offering dedicated to God, especially to fulfill a vow. If something was to be dedicated to God, it generally could not be used for other purposes. Some Pharisees and teachers of the law wrongly used this as an excuse not to provide for their parents in their old age, even though Jewish teaching insisted that the commandment to honor one’s father and mother extended to providing for their physical needs (see Mark 7:11).

Levite: Descendants of the tribe of Levi, who served in the Tabernacle and Temple as gatekeepers, musicians, teachers, and assistants to the priests. The scribes, or Torah-teachers, originally came only from among the Levites and were the forerunners of the Pharisees. The Pharisees later expanded to include members who were from all tribes, with no affiliation with Levi required. (Also see Exodus 4:14; Ezeki’el 48:12; Ezra 1:5; John 1:19).

LORD: When the translators of the King James Bible in the 1600’s came to the Hebrew word YHVH, they needed to distinguish it from the word Lord, meaning master. So, they capitalized it. Therefore, LORD is actually the Tetragrammaton, meaning the four-letter name of YHVH.

LXX (Septuagint): The “official” Greek translation of the TaNaKh, dating from the third century BC through the fourth century AD. The original translation was of the Torah (the five books of Moshe), which the Letter of Aristeas records was allegedly made by seventy Jewish scholars in Alexandria (Egypt) from which it gained its name (Septuaginta). It is commonly referred to by the abbreviation, LXX (70).

Malki-Tzedek: Melchizedek.

Mashiach (Hebrew): Messiah, the Anointed One (Matthew 26:63; Mark 1:1; John 20:31).

Matzah (singular) or Matzot (plural): Unleavened bread, which is made without yeast, eaten especially during the feast of Passover. Also see hametz (also see Exodus 13:6; Leviticus 2:5; Ezeki’el 45:21; Matthew 26:17; Mark 14:22; Luke 22:19; John 13:26).

Masoretic Text: The official text of the TaNaKh edited by the Massoretes, or Jewish grammarians, during the sixth to tenth centuries AD. This text is “pointed” with various vowel signs and accents which were lacking in the previous texts.

Megillah (singular) or Megillot (plural): The five books in the Writing used for special readings during the holidays: Song of Songs, Ruth, Lamentations, Ecclesiastes and Esther.

Menorah (singular) or Menorot (plural): The seven branched lampstand(s) designed and commanded by God for service in the Tabernacle/Temple (Exodus 25:32; First Kings 7:49; Zechariah 4:2).

Messiah (Greek): Christ, the Anointed One, often used in speaking of a Redeemer sent from God to free His people from exile and oppression (also see Matthew 1:16; Mark 8:29; Luke 2:11 and John 1:41).

Mezuzah is singular for doorpost, Mezuzot is plural. A mezuzah is a piece of parchment called a klaf contained in a decorative case and inscribed with specific Hebrew verses from the Torah (Deuteronomy 6:4-9 and 11:13-21).

Midrash: allegorical interpretation or application of a text. The listener is expected to understand that the writer of the midrash is not expounding the plain meaning of the text, but introducing his own ideas.

Mikveh: a bath or pool with a flow of fresh water; used in Orthodox Judaism to this day for ritual purification or ceremonial cleansing, performed at various times in a person’s life (see Matthew 3:13 and Titus 3:5).

Mitzvah (singular) or Mitzvot (plural): A commandment from God. Another, more modern, meaning is “a good deed,” more broadly, a general principle for living (Deuteronomy 11:22; Second Kings 17:37; Proverbs 6:20; Matthew 26:10; Mark 14:6).

Moshe: Moses.

Olam haba, the: “The age to come,” or “the world to come.” It describes a time after the world is perfected under the rulership of Messiah. This term also refers to the afterlife, where the soul passes after death. It can be contrasted with olam ha-zeh, “this world” (Matthew 12:32; Mark 10:30; Luke 18:30 and 20:35; Ephesians 1:21; Hebrews 6:5; Revelation 20-21).

Omer: Meaning “sheaf,” the bundle of barley used in the Firstfruits offering. After the Temple period it came to be identified with Sefirat ha’Omer, or the counting of the omer, the counting of the days from Firstfruits to Shavu’ot.

Pesach: Passover. The Jewish festival commemorating deliverance from Egyptian bondage. In Biblical times Jews used to journey to the Temple, sacrifice lambs there, and eat a special meal commemorating the departure of the Jews from slavery in Egypt. It was one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim. Today, Passover is celebrated at home with a special meal called a seder. Yeshua celebrated Passover with His apostles (Matthew 26:18; Mark 14:12; Luke 22:7; John 13:1).

Pharisees: One of the sects of Judaism in the first century. The Pharisees had their own views of how exactly to keep Torah. They were especially concerned with ritual impurity and (unlike the Sadducees) they believed in the resurrection of the dead. While the Sadducees were more involved with the Temple, the Pharisees were concerned more with home and synagogue life.

Phylacteries: A set of small black leather boxes containing scrolls of parchment inscribed with verses from the Torah (Exodus 13:1-10; Deuteronomy 6:4-9 and 11:13-21). A set includes two – one for the head and one for the arm. Each consists of three main components: the scrolls, the box and the strap. They are worn by observant Jews during weekday morning prayers.

Propitiation: The averting of God’s wrath by means of the substitutionary and efficacious (producing the desired effect) sacrifice (death) of Yeshua Messiah (the atonement). It is the work of Messiah that satisfies every claim of God’s holiness and justice so that Ha’Shem is free to act on behalf of sinners.

Proselytes at the Gate: There were three levels of Gentile relationship to Judaism. After God-fearers and proselytes of the Gate were the second level. The Gate was the middle wall of separation (Ephesians 2:14) in the Temple compound that Gentiles were not allowed to go beyond under penalty of death (see the commentary on Acts Bb – An Ethiopian Asks about Isaiah 53). These were Gentiles who adopted many Jewish practices like celebrating Shabbat and the feast of Isra’el, but did not become a full proselyte. Most of these were men because it didn’t require circumcision.

Proselytes of the Covenant: In the third level of Gentile relationship to Judaism (see above), there were proselytes of the Covenant. They entered into the Covenant of Sinai as a full Jew, so to speak. Most of these were women because this level required circumcision.

Purim: Meaning “lots,” the holiday based on the story of Esther.

Qumran: The documents which were discovered at Khirbet Qumran on the Dead Sea and frequently known as the Dead Sea Scrolls. These texts include partial copies and fragments of most of the biblical books (the only whole copy is Isaiah), apocryphal writings such as Enoch, and texts produced by the community itself (the manual of Discipline and the Thanksgiving Hymns). The texts are referred to according to the number of the cave in which they were discovered (for example, 1Qs [Community Rule], 11Q Temp [Temple Scroll]).

Rasheet: One of several names for the Festival of First Fruits.

Redeemed: Setting free from slavery, buying back something lost, for a price.

Righteous of the TaNaKh, the: Old Testament believers.

Rosh ha-Shanah: Hebrew for “Head of the Year.” Known as the Jewish New Year, or the Feast of Trumpets.

Ruach: The Hebrew word for “spirit,” “breath,” or “wind.” Yeshua explains wind and Spirit to Nicodemus in John 3:5-8. Scripture frequently refers to the Ruach ha-Kodesh, the Holy Spirit (Exodus 35:31; Numbers 11:25; Malachi 2:15; Acts 2:2 and 10:44; Romans 8:4-17).

Ruach ha-Kodesh: The Hebrew name for the Spirit of God, or the Holy Spirit (Isaiah 63:11; Psalm 51:13; Matthew 1:20; Mark 1:8; Luke 1:16; John 14:26).

Sadducees: One of the sects of Judaism in the first century. From the Sadducees came the leading priests who managed the affairs of the Temple. In contrast to the Pharisees, they did not believe in the resurrection of the dead (Matthew 16:12; Mark 12:18; Luke 20:27).

Sanhedrin: Literally, the gathering of the seated, like being a judge seated on a bench – a legal term for an officiating judge. This was the Supreme Court of ancient Isra’el. It exercised legislative and judicial authority (Matthew 26:59; Mark 15:1; Luke 22:66; John 11:47).

Sanctification: To be set apart, specifically, to the holy use and purposes of God. It is a process that takes a whole lifetime. It is the work of God in which you cooperate (Romans 12:1-2; First Corinthians 10:13; Hebrews 12:3-4; First Peter 5:8-9); and is a process Ephesians 4:11-16), trusting in God, apart from whom we can do nothing (John 15:5; Ephesians 3:16; Colossians 1:11; Hebrews 2:18 and 4:14). He who began a good work in you will carry it on to completion until the day of Christ Jesus (Phil 1:6).

Shabbat: The Sabbath Day, the seventh day of the week, when work ceases. On this day God’s people are beckoned to rest and renew our relationship with our Creator, who also rested on the seventh day. Shabbat begins on Friday evening at sundown and ends Saturday evening after three stars appear (Exodus 20:10; Nehemiah 9:14; Matthew 12:10; Mark 1:21; Luke 23:56; John 9:14).

Shaddai: A common name for God in the TaNaKh, usually translated as Almighty. The name is often used in a combination such as El Shaddai, or God Almighty (Genesis 17:1; Ezeki’el 1:24; Job 11:7).

Shalom: The Hebrew word for peace, wholeness, wellness; a greeting used when meeting or departing (Genesis 26:31; First Samuel 16:4; Second Chronicles 18:16; Matthew 10:13; Mark 9:50; Luke 1:28; John 14:27).

Sh’khinah: The visual manifestation of the glory of God.

Shavu’ot: the festival of Weeks (Hebrew) or Pentecost (Greek), since it comes seven weeks after Pesach; also called Pentecost, from the Greek word for fifty because one counts fifty days after Passover. It is one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim. It originally celebrated the harvest, but later commemorated the day God gave the Torah to Isra’el. After Yeshua’s resurrection, the disciples waited for God’s gift of the Ruach ha-Kodesh, which also came on Shavu’ot (Exodus 34:22; Second Chronicles 8:13; Acts 2:1 and 20:16; First Corinthians 16:8).

Sh’ol: The Hebrew equivalent of the Greek “Hades,” the place where the dead exist.

Shofar: A ram’s horn, used in the Bible for summoning armies, calling to repentance, and in other situations. Blasts of various lengths and numbers signified different instructions Metal trumpets were also used for similar purposes, but exclusively by the cohanim. Today, the shofar is used on Rosh ha-Shanah of Yom Kippur, the Jewish High Holy Days. The shofar also ushers in the Year of Jubilee (Leviticus 25:9-10; Zechariah 9:14; Matthew 24:31; First Corinthians 15:52; First Thessalonians 4:16-17).

Sinai: the mountain in the desert between Egypt and the land of Isra’el.

Shuwb: turn, turning, and the big idea of Jeremiah.

Son of Man, the: A name that Yeshua commonly used to refer to Himself. It comes from Dani’el 7:13-14, in which the Son of Man is given all authority. This name sometimes emphasizes Yeshua’s humanity and sometimes His deity (Matthew 9:6; Mark 9:31; Luke 21:36; John 6:27).

Sukkot: the festival of Booths or Tabernacles, celebrating the forty years when the people of Isra’el lived in booths, tens, shacks, in the desert between Egypt and the land of Isra’el. The Hebrew word sukkah means booth and sukkot is the plural and means booths. Sukkot is one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim (Leviticus 23:34; Zechariah 14:16; Second Chronicles 8:13; Matthew 17:4; Mark 9:5; Luke 9:33).

Synagogue: A place of assembly for Jews for hearing the Torah, praying and worshipping God. There were many synagogues throughout Isra’el and the Greco-Roman world (Matthew 4:23; Mark 5:22; Luke 4:16; John 9:22).

Tabernacle: A temporary dwelling, such as the booths constructed during Sukkot. It is also used in the TaNaKh of the tent in which God dwelt among the Jewish people, both in the wilderness and in the land of Isra’el. When the word is used as a verb, it refers to Yeshua coming to dwell among His people (John 1:14), reminding us of the wilderness Tabernacle and also of the Feast of Tabernacles (Exodus 25:9; First Chronicles 6:17; John 1:14 and 7:2).

Tallit: A fringed garment worn as a prayer shawl. The tallit has special twisted threads, known as tzitzit attached to its four corners. The twisted threads served as a reminder of ADONAI’s mitzvot and Isra’el’s obligation to obey them.

Talmid (singular) or Talmudin (plural): Student or students.

Talmud: The codified body of Jewish Oral Law; includes literary creations, legends, scriptural interpretations, comprised of the Mishnah and the Gemara.

TaNaKh: The Hebrew word TaNaKh is an acronym, based on the letters T for “Torah” (the five books of Moshe), N for “Nevi’im” (Prophets), and K for “Ketuv’im” (Sacred Writings). It is a collection of the teachings of God to human beings in document form. This term is used instead of the phrase, “the Old Testament,” which sounds “old” and outdated.

Torah: Literally, this Hebrew word means teaching or instruction (Exodus 13:9; Isaiah 2:3; Psalm 1:2; Matthew 5:17; Mark 1:22; Luke 24:44; John 7:19; Romans 7:1ff; First Corinthians 9:20-21; Galatians 3:21). It can be used for the five books of Moshe, or more generally to God’s commandments, or the whole TaNaKh (John 10:34). Uncapitalized, torah can be understood generally as a law or principle (Romans 7:21-8:2).

Torah-Teacher: A Torah scholar engaged in interpreting and transmitting the Torah. They wrote Torah scrolls, bills of divorce, and other legal documents. The Hebrew term is sofer.

Tree of Life: The tree at the center of the garden of Eden (Genesis 2:9, 3:24), the source of eternal life. Scripture points to a future in the B’rit Chadashah, with access to the Tree of Life. In the meantime, the Torah is like the Tree of Life to those who embrace her, and blessed will be all who hold firmly to her (Proverbs 3:18 also see Revelation 2:7, 22:2 and 14).

Tzitzit: Twisted threads that were put on the four corners of the tallit in accordance with Numbers 15:37-41.

Tziyon: Zion, Mount Zion, was originally the City of David, south of the modern Old City of Yerushalayim. Later the name Tziyon came to refer metaphorically to the Temple Mount, Jerusalem, or the people of Isra’el. The hill now called Mount Tziyon was given its name in the fourth century AD (Isaiah 1:27; Psalm 65:2; Matthew 21:5; John 12:15).

Yeshua: The Hebrew name for our Messiah, known in English as Jesus, and is a masculine form, and a word play on yeshu’ah (salvation) (Matthew 1:21; Mark 6:14; Luke 2:21; John 19:19).

Yerushalayim: Jerusalem.

Y’hudah: Judah.

YHVH: The Tetragrammaton, meaning the Name, the four-letter name of God. Therefore, God does not have many names, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes.

Yisra’el: Isra’el.

Yochanan: John.

Yom ha-Bikkurim: One of several names for The Feast of Firstfruits.

Yom Kippur: The Day of Atonement, the close of the High Holy Days, and considered the holiest day of the year in traditional Judaism.

Deuteronomy from a Jewish Perspective

To Dr. Clifford Anderson, former Dean of Bethel Seminary, San Diego,
with much appreciation for your kindness and understanding.

Title

The fifth book of Moshe has traditionally been entitled Deuteronomy; interpreted literally, the title would mean second law. The use of this title originated because the Greek (LXX) translation of Deuteronomy 17:18. The translators apparently misunderstood the Hebrew (a copy, or a repetition of this law) and took it to mean second law, implying that a body of legislation different from that contained in the previous four books of Moses (which would have been, by implication, the first law). In a sense, the title (interpreted literally) is misleading, who needs the second law when you have the first law? But ignoring this book would deprive us of the great message of this book. It does however, repeat much of the legislation contained in the preceding four books, though the content and form of that repetition is unique to Deuteronomy. Thus, the Hebrew Bible, gives its more appropriate title, elleh haddevarim, meaning these are the words. This title, in accordance with the ancient custom, consists of the first words of the first line of the text of the book.¹

Throughout the book, Moshe reminds the Israelites to return to the Word of ADONAI where they will find their origin, their purpose, and the proper way to worship their Creator. The LORD knows we need this book even today. Deuteronomy’s message is not merely confined to that specific generation who entered the Land. It speaks to every generation, Jews and Gentiles alike, who seek to find Ha’Shem’s character, His unwavering patience, and His great love. And by seeking out these words, these varim, we also learn more about human nature because the Israelites represent a prototype of who we all are. Therefore, may this book draw us closer to our God, and His Son, Yeshua.

Author

The Mosaic authorship of Deuteronomy is evidenced by several factors. First, Deuteronomy 31:9 explicitly states: Moses wrote down this Torah and gave it to the kohanim, the sons of Levi who carry the Ark of the Covenant of ADONAI, and to all the elders of Isra’el. Second, the Jews of Yeshua’s day believed that Moshe wrote Deuteronomy (Matthew 22:24; Mark 10:3-4, 12:19). Third, Messiah referred to Deuteronomy 24:1-4 when He said: Why then did Moshe command to “give her a certificate of divorce and put her away?” In addition, the unity and authenticity of Deuteronomy point to Moshe being the author because its structure conforms to that of the suzerain-vassal treaties of the fifteenth centuries BC. Chapter 34, however, was obviously written by someone other than Moshe since it records the account of Moses’ death. The sages teach that this chapter was written by Joshua.²

Date

The book begins with the Jews across the Jordan in the land of Mo’ab (1:5), right at the entrance point to the Promised Land. In 2:7 and 14 tell us that their journey from Egypt to Mo’ab took place some forty years before. So, dating the actual time of the Exodus would give us a reference point for the book of Deuteronomy. According to First Kings 6:1 the Exodus occurred 480 years before the construction of Solomon’s Temple, which is believed to have been built, according to the dates of Ezra, Nehemiah and Esther, to have been in 967 BC. If we go back 480 years from that date, it brings us to 1447 BC for the date of the Exodus, and 1407 BC for the date of Deuteronomy and the entrance into the Land. The contents of the book lasted for forty days, from Moshe’s first address in 5:1 (to see link click Bj – The First Address: The General Stipulations of the Covenant), to his death in 34:1-12 (see Gj – The Death of Moses). Thirty days later, the Israelites would cross the Jordan into the Promised Land (Joshua 4:19).³

Purpose

In Deuteronomy, Moses was addressing a new generation of Israelites. Because of their lack of faith to enter the Promised Land immediately after the Exodus, all the men of war, twenty-years of age and older, had died in the previous forty years of wilderness wanderings (1:35-36, 2:14). The only exceptions were Joshua and Caleb who gave a good report when God had told the Jews that He would go before the people and allow them to conquer the giants in the Land (Numbers 13). After Moses died, new leadership took over. This new generation of Jews needed to know and understand who they were in the eyes of ADONAI. What was their role as a newly formed priestly nation? Moses’ words, however, were not only for them, but to explain to Jews and Gentiles of every generation the reason for their existence.

Along with the other four books of the Torah, Deuteronomy still plays that role for any Jew or Gentile who is seeking to find his or her roots. Beginning with Genesis, the Torah enables a Jew to trace his or her roots all the way back to the Abrahamic Covenant. In Exodus, we discover the birth of the nation of Isra’el and how they would become a kingdom of priests and go to the other nations around them and tell them about the God of Abraham, Isaac and Jacob. Leviticus emphasized the means why the nation, or anyone else, would have access to the LORD, through the blood of a sacrifice, which points to the ultimate sacrifice of Yeshua Himself. Numbers emphasizes salvation by grace, showing Isra’el’s inability, and by application, our inability, to have a right standing before YHVH on our own merit, and consequently, showing how God, so graciously, provided a way of salvation by faith. And finally, Deuteronomy, summarizes and expands on the previous books, giving us the equivalent of the Sermon on the Mount in the TaNaKh (see the commentary on The Life of Christ Da – The Sermon on the Mount). This scroll is given to us by a passionate man, Moshe, who, having knowledge of the downfall of the nation, and her eventual dispersion, still prayed for her, and encouraged his flock, and all believers, to obey the Word of ADONAI. It reminds us of Paul and his passionate plea even though he knew of their eventual dispersion (Romans 9-11).

The Use of the Tree of Life Version

Because I am writing this commentary on the book of Galatians from a Jewish perspective, I will be using the Tree of Life Version unless otherwise indicated.

The use of ADONAI

Long before Yeshua’s day, the word ADONAI had, out of respect, been substituted in speaking and in reading aloud for God’s personal name, the four Hebrew letters yud-heh-vav-heh, variously written in English as YHVH. The Talmud (Pesachim 50a) made it a requirement not to pronounce the Tetragrammaton, meaning the four-letter name of the LORD, and this remains the rule in most modern Jewish settings. In deference to this tradition, which is unnecessary but harmless, I will be using ADONAI where YHVH is meant.1 In ancient times when the scribes were translating the Hebrew Scriptures, they revered the name of YHVH so much that they would use a quill to make one stroke of the name and then throw it away. Then they would make another stroke and throw that quill away until the name was completed. His name became so sacred to them that they started to substitute the phrase the Name, instead of writing or pronouncing His Name. Over centuries of doing this, the actual letters and pronunciation of His Name were lost. The closest we can come is YHVH, with no syllables. The pronunciation has been totally lost. Therefore, the name Yahweh is only a guess of what the original name sounded like. Both ADONAI and Ha’Shem are substitute names for YHVH. ADONAI is more of an affectionate name like daddy, while Ha’Shem is a more formal name like sir.

The use of TaNaKh

The Hebrew word TaNaKh is an acronym, based on the letters T (for “Torah”), N (for “Nevi’im,” the Prophets), and K (for “Ketuvim,” the Sacred Writings). It is the collection of the teachings of God to human beings in document form. The term “Old Covenant” implies that it is no longer valid, or at the very least outdated. Something old, to be either ignored or discarded. But Yeshua Himself said: Don’t think I have come to abolish the Torah and the Prophets, I have not come to abolish but to complete (Matthew 5:17 CJB). I will be using the Hebrew acronym TaNaKh instead of the phrase the Old Testament, throughout this devotional commentary.

The Use of the phrase, “the righteous of the TaNaKh,”
rather than using Old Testament saints

Messianic synagogues, and the Jewish messianic community in general, never use the phrase Old Testament saints. From a Jewish perspective, they prefer to use the phrase, “righteous of the TaNaKh.” Therefore, I will be using “the righteous of the TaNaKh,” rather than Old Testament saints throughout this devotional commentary.

Theological Values

As the book of Romans does for the B’rit Chadashah, Deuteronomy provides an important theological foundation for the TaNaKh. It graphically delineates the character of ADONAI and various fundamental aspects of His relationship with His chosen people: For you are a holy people to ADONAI your God – from all the peoples on the face of the earth, ADONAI has chosen you to be His treasured people (Deuteronomy 14:2). The book provides the theological foundation on which later biblical writers base their teaching. Later Israelite historians evaluate the direction of the chosen people from the perspective of Deuteronomy. The prophets call the people of YHVH to repentance and threaten terrible judgment in terms of the blessings and curses described in Chapters 27 and 28.

YHVH: ADONAI is the only God for Isra’el (4:35, 32:39) and is the LORD of the covenant (6:4). He reveals Himself to His covenantal nation by means of His acts, theophany (the manifestation of the LORD that is tangible to the human senses, especially a visible appearance of Messiah as the Angel of ADONAI in the TaNaKh), and in direct revelation (His words). He has been, is, and will always be Isra’el’s Redeemer (1:30-31, 6:21-23, 26:6-9); their tender Warrior (2:21-22 and 30-31, 7:1-2 and 20-24), and their righteous Judge (7:13-16, 11:14-15, 30:3-9). He is gracious (5:10, 7:9 and 12), loving (1:31, 7:7-8 and 13), righteous or just (4:8, 10:17-18), merciful (4:31, 13:17), powerful (4:34 and 37, 6:21-22), holy (5:11), glorious (5:24-26), faithful or loyal (7:9 and 12), and upright (32:4). But He is also an angry God (1:37, 3:26, 9:18-20), one zealous for His own honor (4:24, 13:2-10, 29:20).

Covenant: The covenant serves as the bond between YHVH and His people, the apple of His eye (Deuteronomy 32:10; Psalm 17:8; Proverbs 7:2; Zechariah 2:8). The source of the covenant rests in ADONAI alone and represents His steadfast faithfulness (see the commentary on Ruth Af – The Concept of Chesed) for His servant-nation. He has committed Himself to her in this unique relationship the wife of ADONAI (Deuteronomy 5:1-3, 6:10-15, 7:6-11; Jeremiah 31:31-34; Isaiah 54:1-8; Hosea 2:14-23). The covenant is grounded in the past, gives meaning to the present, and promises hope for the future. Therefore, it is important to understand that the covenant at Sinai was not merely a historical event, but inaugurated a continuing relationship between YHVH and Isra’el.

Isra’el’s Task: Isra’el’s God-given task is to model His character before all the other nations of the earth (Deuteronomy 26:16-19; Exodus 19:4-6). Although they live among the nations (Hebrew: goyim), they are to be a people (Hebrew: ‘am) set apart for the purposes of YHVH (27:9). As His people, they are the ones who ADONAI redeemed, to whom He gave the Promised Land as an inheritance, and through whom He intended to affect the entire world (9:26 and 29, 21:8, 26:15, 32:9, 36 and 43).

The Land: The Land is a fundamental theme throughout Deuteronomy. YHVH had promised the Land to Isra’el’s ancestors (see the commentary on Genesis Du – Abram Left Haran, He Took His Wife Sari and His Nephew Lot), and pledged to bring them into that Land because of that divine commitment (4:37-38, 9:4-6). It is a Land of abundant blessings (6:3, 8:7-10, 11:9, 26:9 and 15, 27:3, 31:20). A key part of God’s promise to His people is long tenure in that Land (4:40, 5:16 and 33, 6:2, 11:9, 22:7, 25:15, 32:47), where life will go well for them (4:40, 6:3 and 18, 12:25 and 28, 22:7). However, if Isra’el chooses rebellion, YHVH will evict His people from this Promised Land (4:26, 28:32 and 63-66). This is an everlasting promise and has nothing to do with current politics.⁴

Deuteronomy is relevant to your life today: This book teaches principles that could determine the success of your walk with Yeshua Messiah. It contains the final address that Moshe delivered to the Isrealites at a decisive time in their history; the eve of their emergence into the world as a political power. The merging of the final words of a great leader with the dawning of a new era for the nation of Isra’el creates a sense of anticipation as we read Deuteronomy.

Here a dying leader stands before Isra’el, a nation about to give birth to a long-awaited promise of ADONAI. Moses’ words, if obeyed, would allow the people of God to reach their potential; however, if ignored, Isra’el’s dreams would evaporate like a desert wind. In encouraging the people to do what was right, Moshe addresses the following seven principles:

1. Don’t Forget God: The nation of Isra’el’s attitude toward ADONAI is a major consideration. In various ways, Moshe continually warns the people not to forget YHVH. Today, the fundamental question “What place will the God of Abraham, Isaac, and Jacob have in our country?” is generating much debate, but YHVH has set up a system of blessing and cursing in our world. It is a simple formula, but forgotten by most people. The more you read, understand and obey the Word of ADONAI, the more you will, in the end, blessed; however, the more you ignore the LORD’s Word and embrace the values of this world (First John 2:15-16), you will, in the end, be cursed. Don’t forget Elohim.

2. Care for the Disadvantaged: Deuteronomy deals effectively with the importance of caring for the disadvantaged of the Israelite community. The test of any legal system’s respect of the rights of individuals is best reflected in its treatment of society’s weakest members. Today, the social needs of the community must be effectively addressed by the believing community. Whether through times of plenty or times of want, our responsibility remains the same. How will we respond?

3. No Generation Stands Alone: The messages of Moshe are timeless. They are just as relevant today, as they were then. This great leader stands between past and present generations. The Israelites of the preceding years had suffered the consequences of wrong decisions. What would happen to the next generation? Moses impressed on the current generation their responsibility to their children. Deuteronomy interprets the past for the sake of the future. Isra’el’s present position in their journey was a result of their past decisions. Their decisions now regarding entry into the Promised Land and what they teach their children will affect the next generation. Today, we also face issues that will have a direct bearing on our children’s future.

4. Obedience is Essential to Success in the Life of Believers: Each of Moshe’s messages revolves around the same command: Obey. Everything – possession of the Land, victory over enemies, prosperity, and enjoyment of life – depended upon Isra’el’s obedience to ADONAI. Moses continually asked his people for a positive response to God’s leading. He encouraged them to hear (50 times), do, keep, and observe (177 times) out of a heart of love (21 times). This is relevant today, since our success as believers depends on our obedience to YHVH. If we walk in the light as He Himself is in the light, we have fellowship with one another and the blood of His Son Yeshua purifies us from all sin (First John 1:7).

5. Personal Responsibility for Obedience to God Must be Accepted: Moses motivates his people to obey the LORD by appealing to their common sense and desire to maintain their own well-being. His appeal was threefold. First, as a nation they never had it so good (4:7-8); therefore, secondly, they were responsible for the well-being of the nation; and, third, an unfaithful response would bring godly discipline. Deuteronomy is the first book to introduce this subject. In Leviticus, Moses was saying, “Don’t do wrong, because Ha’Shem says not to.” However, in Deuteronomy, he is saying, “Don’t do wrong, because Ha’Shem will discipline you if you do.” A transition is made from the collective to individual discipline (24:16). Today, we are faced with responsibility for our sins both collectively and individually. It is popular to deny this and to insist that we are helpless victims of our circumstances. But Deuteronomy tells us that personal change cannot be effective unless personal responsibility is accepted.

6. ADONAI Acts Among His People: By word and event, the LORD continually communicates to His people. Isra’el’s history becomes the focus of His persistent activity. Moshe combines past events which reveal God’s hand working with new exhortation to reveal what He wanted in the present. Our understanding of YHVH in the TaNaKh is one in which He is always personal, always known by what He does. There is nothing vague about Him. Scripture clearly defines His character and His desire. He even has a name, YHVH, Ha’Shem (the name), or ADONAI. Therefore, the LORD does not have many names, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes. And He is very clear about His active relationship with His people; it calls for a most determined effort on our part to obey and trust in Him alone. We must embrace this same timeless truth today.

7. The Covenant Between God and His People Must be Renewed: The renewal of the covenant between ADONAI and His people is an integral part of Deuteronomy (see Fm – Renewal of the Covenant), for it sets out the terms of the relationship between YHVH and Isra’el. This covenant was the constitution of the theocracy. The LORD was King and had claimed His people for Himself out of Egypt; the people, who owed everything to God, were required to submit to Him in a covenant that was based on love. The approaching death of Moses provided the initial basis for the renewal of the covenant. Today, when a crisis of transition comes upon us, we also need to be reminded of God’s faithfulness and of our responsibility to obey Him.⁵

Genesis is the book of beginnings; Exodus shows the giving of the Torah and exit from Egypt; Leviticus is an addendum to Exodus, giving the sacrifices and allowing the Israelites to draw near to God; Numbers records the death of the old rebellious generation, and the hope of a new generation; Deuteronomy Moses restating the warnings and blessings of the Torah to the children of the Exodus generation, and the transfer of leadership from Moshe to Joshua, preparing them to enter the Promised Land.

Deuteronomy, Where Life and the Bible Meet

1. Look at the outline (Ab), and read the Introduction (Ac) before starting on the commentary itself.

2. The DIG and REFLECT questions are in bolded royal gray, and will help to give you a deeper understanding of the book and make it more personal to you. Go slowly and give yourself time to answer these questions. They really strike at the heart of the commentary. What are the DIG questions for? To dig into the Scripture “story” to find out what’s going on, to figure out the main idea, the plot, the argument, the spiritual principle, and so on. What are the REFLECT questions for? To apply the “story” in the scripture to your own life; to take personal inventory and to decide what you are going to do about it! Most, but not all, of the DIG and REFLECT questions are taken from the Serendipity Bible.

3. I would strongly suggest that you look up the references that are given in each section. Many times this will greatly enhance the background, and hence, your understanding of the scriptures that you are reading on a particular day. Take your time, read only as much as you can digest.

There are times when I refer you to either another file in Isaiah, or a file in another book of the Bible, to give you more detail on a particular person, topic, concept or theology. An example might be something like the Great White Throne Judgment (see my commentary on Revelation Fo – The Great White Throne Judgment). If you feel you already know enough about the Great White Throne Judgment, you can skip the reference and continue reading. But if it interests you, or if you don’t know what the rapture is, you can go to that file and read it first before continuing. It’s your choice. 

4. All scripture is in bold print. The NIV 2011 is used unless indicated otherwise. However, sometimes the purpose of the bold print is merely for emphasizing a certain point. When bolded maroon is used, it is for special emphasis. The words of Yeshua are bolded in red.

5. When bolded teal is used, it is quoted from one of the two Jewish commentaries listed in the bibliography. This will give you the moderate Orthodox Jewish interpretation. It is useful for word studies, but its Christology is obviously entirely wrong. Where rabbinical interpretation is cited, I will add, “The rabbis teach. . .” in front of the passage. Although it is not a Christian interpretation, I think it is interesting to see how the rabbis interpret these passages.

6. Read the Scriptures for a particular day from your Bible, then skim the DIG and REFLECT questions, read the commentary and reflect on it; answer the DIG and REFLECT questions, then read your Bible again. Hopefully, it will have greater meaning and understanding for you the second time you read it. Then live it out.

7. If you come to a Jewish word or phrase that you don’t understand see the Glossary (see Ad – Glossary).

8. To download a pdf file, click on the red rectangle on the top of any page.

9. You can download anything you want from this devotional commentary for bible study © 2020 but all rights are reserved by Jay D. Mack, M.Div and nothing can be sold.