Possess the Land
11: 8-25

Possess the Land DIG: Why is “the Land” the key word in this section. What was the requirement for Isra’el to take possession of the Land? What was the difference between the land of Egypt and the Land of Promise? How did this increase the people’s responsibility to obey God’s mitzvot? What does God’s abundance depend on? Does this book teach a prosperity gospel? Are God’s promises bound to disobedient people? How do we claim God’s blessings? What were phylacteries (T’fillin) and why were they used?

REFLECT: In the haftarah, what is God calling you to trust Him for? What acts of obedience is He calling you to do as a “stepping out in faith?” In what way does the promise of Isaiah 51:1-3 apply to you? In the B’rit Chadashah reading, to what degree are you motivated by your feelings and life circumstances? To what degree are you motivated by your faith in your covenant relationship with God through Messiah?

Isra’el’s possession of the Land depended on her obedience to the mitzvot of ADONAI.

They key word in this section is land, used at least a dozen times, referring to the land of Canaan, which YHVH promised to Abraham and his descendants when He entered into a covenant relationship with him (Genesis 13:14-17, 15:7-21, 17:8, 28:13; Exodus 3:8). Canaan was not only the Promised Land because God promised it to Isra’el, but it was also “the land of promises” because in that land, Ha’Shem would fulfill many of the promises relating to His great gift of salvation for the whole world. The land of Isra’el would be the stage on which the great drama of redemption would be enacted. There, the Savior would be born and live, and there He would die for the sins of the world. He would be raised from the dead and ascend to heaven, and to the believers in that land, He would send the gift of the Ruach ha-Kodesh. From that land, His people would spread out across the world to share the gospel.²⁸⁷

Requirement: the people are urged once again to keep the mitzvot of YHVH (11:8). You shall therefore keep the whole mitzvah that I am commanding you today, so that you may be strong and go in and possess the land that you are crossing over to possess (11:8). The word therefore underlines the fact that ADONAI’s claim to Isra’el’s obedience rests on what He had already done for her. But the fulfilment of the divine promise was not automatic.²⁸⁸ Moses repeats his exhortation from 6:1 for the Israelites to accept YHVH’s requirement of their total loyalty. But now the focus shifts from the lessons of history to the anticipation of the future. The people were to obey the mitzvot soon to be declared to them, not only because of their knowledge of God drawn from past experiences, not only because it was for their own good (10:13), but also because without such obedience, they would not find the strength necessary to take possession of the Land of Promise.²⁸⁹

Illustration: the good Land compared to Egypt (11:9-12). And so that you may prolong your days on the land that ADONAI swore to give to your fathers and to their descendants – a land flowing with milk and honey (11:9). The Promised Land was a land flowing with milk and honey, but if the rain didn’t come as its appointed seasons, nothing would grow and the people would starve, and only God could send the rain. Ba’al was the Canaanite storm god, and often in their history, the Jews turned to this false god for help, and then, Ha’Shem had to discipline them. Elijah’s dramatic encounter on Mount Carmel with the priests of Ba’al proved that the LORD was the true and living God (First Kings 18:16-39).

Unlike the land of Egypt, which depended on irrigation from the Nile River, the land of Isra’el received the life-giving rains from heaven, sent by ADONAI. For the Land you are going in to possess is not like the land of Egypt from which you came. There you planted your seed and watered it by foot channels, through which the water could flow, like a vegetable garden. But, in contrast, the land you are crossing over to possess is a land of hills and valleys, drinking from the rain of the heavens it drinks in water. In the Promised Land, therefore, they would be dependent not on human techniques, but on the provision of God. This direct provision, however, increased the responsibility of the people of God to obey His mitzvot. If the nation of Isra’el feared Ha’Shem, loved Him, and obeyed Him, He would send the crops in their seasons and feed the people and the flocks and herds. YHVH wasn’t “buying” their obedience; He was rewarding their faith and teaching them the joys of knowing and serving Him.²⁹⁰ It is a land that ADONAI your God cares for – the eyes of ADONAI your God are always on it, from the beginning of the year up to the end of the year (11:10-12).

Requirement: obedience, love, and service (11:13). The agricultural point having been made; the moral lesson is obvious. If you need rain to survive, and if YHVH sends the rain, He declared: If you listen obediently to My mitzvot that I am commanding you today – to love ADONAI your God and to serve Him with all your heart and soul, then, My abundance would be poured out of the heavens (11:13).

Dear Amazing Heavenly Father, I love you! How awesome to think of spending eternity with You in the eternal home in heaven that Yeshua is preparing for those who love Him.  In My Father’s house there are many dwelling places. If it were not so, would I have told you that I am going to prepare a place for you?  If I go and prepare a place for you, I will come again and take you to Myself, so that where I am you may also be  (John 14:2-3). Any early joy lasts but a moment, however worshiping You will go on for all eternity!

Life is full of many things that keep us busy, but it is so worth it to make time to meditate on how awesome you are! At night, just before I fall asleep I love to meditate on Your power over any world kingdom. I retell in my thinking all about the 10 plagues of Egypt and your victory in safely bringing Isra’el thru the Sea of Reeds. It is Your power that is most important. Isra’el was victorious and won because of Your Almighty power (Exodus 6:6-9, 14: 29-30 and Joshua 11:1-11).

Knowing and loving You is worth any trial that I go through. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18).  I love You! In Yeshua’s holy name and power of His resurrection. Amen

Illustration: the fertility of the good Land (11:14-17). Whereas the previous illustration had contrasted the past with the future (11:9-12), the focus is now entirely on the future and the good land promised to Isra’el by YHVH. Moshe declared: Then He will give rain for your land in its season – the early rain and the late rain – two terms indicating the beginning and the end of the rainy season in Palestine, extending approximately from October to April. So that you may gather in your grain, new wine and olive oil. I will give grass in your field for your livestock, and you will eat and be satisfied (11:14-15). The LORD promised to provide rain, in its season, which was necessary for the sustenance of men and beasts, provided that His people obeyed His mitzvot. However, their obedience would not earn the blessing of fertility, nor would it somehow magically induce fertility. That blessing was already there in the very nature of the Land and its relationship to YHVH, but it could be appropriated and enjoyed only by a people prepared to live a life of faith and obedience.²⁹¹ Yeshua said it this way: Seek first His Kingdom and His righteousness, and all these things will be given to you as well (Matthew 6:33).

Watch yourselves, so your heart is not deceived, and you turn aside and serve other gods and worship them. The reference to the danger of turning to foreign gods is common throughout Deuteronomy. But it is introduced here for a specific reason. The Canaanites believed that the gift of the rains lay in the power of the god Ba’al. The Israelites needed to be careful to recognize that the LORD is the Giver of the rain and if they worshipped other gods, they would learn that lesson the hard way.²⁹² Then the anger of ADONAI will be kindled against you, so He will shut up the sky so that there will be no rain and the soil will not yield its produce. Then you will perish quickly from the good land ADONAI is giving you (11:16-17).

Does Deuteronomy teach a prosperity gospel? The question arises as to how far one can generalize, or dogmatize, from the relationship in these verses between moral obedience and material blessing (to see link click Cc – Because You are Listening). Deuteronomy repeatedly correlates the two, and in the rest of the TaNaKh this equation remains an underlying principle witnessing to the truth about God in relation both to the earth and to God’s people. It should not, however, be universalized in a rigid way. Indeed, the thought of a prosperity gospel is challenged head-on in books like Job and Ecclesiastes, and fuels the baffled lament of Psalms like 37 and 73. But the connections between obedience and prosperity are neither guaranteed nor reversable. This is, we cannot deduce that prosperity proves prior obedience or that suffering necessarily proves personal guilt, as the rabbis taught. The overriding principle is that YHVH does respond justly to our response to Him, and that He remains in ultimate control of everything that affects human life, including variable factors like climate and fertility. ADONAI’s historical justice and His sovereign providence are, however, the non-negotiable factors.²⁹³

Summary: spoken on every Shabbat around the world (11:18-25): Therefore, you are to set these words of Mine in your heart and in your soul. You are to bind them as a sign on your hand, and as frontlets between your eyes. One of the most ancient commands of the Scriptures is that the Hebrew people bind certain reminders of their relationship to God on their hands and foreheads. Like the mezuzah on their doors and the tzitzit on their garments (see the commentary on Numbers Cs – The Tassels and the Blue Thread), they were reminders of God’s commands even on a Hebrew man’s body. From ancient times, traditional Jews have fulfilled this commandment in the custom called t’fillin. The Hebrew word is related to the word for prayer (t’fillah) and provides the focus for this tradition. T’fillin were designed to provide practical help for the prayer life of the Jew.

Over the generations, the t’fillin took the shape of leather boxes that contained portions of the Torah that were strapped to the forehead and to the hands. This type of t’fillin existed before the first century, as there are references to them in Jewish literature. Josephus, the Jewish historian, mentioned the use of the t’fillin, as did an early Talmudic sage, who spoke of receiving the t’fllin handed down from his grandfather. More recent discoveries of the Dead Sea Scrolls have also confirmed that the Qumran community used many of their parchments in the t’fillin.

Although there have been variations to this custom throughout the ages, the practice of the t’fillin has remained remarkably unchanged for over two millennia. Some pious Jews of earlier days wore t’fillin constantly. However, the common practice today among observant Jews is for the males over the age of thirteen to wear these leather boxes at daily morning prayer services. By doing so, they are reminded that the commandments of God should be on their mind (forehead) and applied in their life (hand).

Jewish tradition developed two distinct parts to a set of t’fillin: “for the head” (shel rosh) and “for the hand” (shel yad). Shel rosh consists of four individual compartments, each containing a parchment with handwritten passages from the Torah (Exodus 13:1-16; Deuteronomy 6:4-9 and 11:13-21). In contrast, shel yad is a single compartment that holds all the same passages written on a single parchment – passages that have the common commandment to bind the Word of God on one’s forehead and hand. Some have compared t’fillin to putting on the armor of God for spiritual battle.

As we have seen, the Jews took this mitzvah literally and made phylacteries for their arms and heads, and mezuzahs for their houses, but unfortunately today, most have failed to receive His Word into their hearts. Gentiles today face the same danger. It’s much easier to wear a cross on your chest than to bear Messiah’s cross in daily life, and to hang Scriptures on the walls of their homes than to hide God’s Word in their hearts. If we love the Lord and cling desperately to Him, we will know His Word and obey it in every area of our lives.²⁹⁴

Only by letting God’s Word invade every are of their lives and homes could the nation hope to escape the seduction of false worship and find permanent prosperity on the Land. You are to teach them diligently to your children, speaking of them when you sit in your house, when you walk by the way, when you lie down and when you rise up. You are to write them on the doorposts of your house and on your gates, so that your days and the days of your children may be multiplied on the land ADONAI swore to give to your fathers, as long as the heavens are above the earth (11:18-21). The same principle applies today. Commitment to know and obey the Scriptures keeps believers from contemporary forms of false worship (Second Timothy 3:14-17). Therefore, Paul encouraged all believers to let the word of Messiah dwell in you richly (Colossians 3:16a).²⁹⁵

Moses returns to a theme developed in the beginning of this section (11:8-9): Isra’el’s genuine obedience to YHVH’s demands would insure a successful conquest of the Promised Land. For if you will diligently keep all this mitzvah that I am commanding you to do – to love ADONAI your God, to walk in all His ways and to cling to Him – then ADONAI will drive out all these nations from before you, and you will dispossess nations greater and mightier than yourselves (11:22-23). God intends to fulfil His promise ultimately, but He is not bound to fulfill His promise immediately in the case of a disobedient people. Hence Isra’el must take great care to do what Ha’Shem had commanded through Moshe. It is not merely formal, external, legalistic obedience that He desires, but obedience based on the love and close attachment to the LORD.²⁹⁶

Every place where the sole of your foot treads will be yours – from the wilderness to the Lebanon, from the river, the river Euphrates, as far as the western sea will be your border. No one will be able to stand against you – ADONAI your God will put the fear and dread of you upon all the land where you tread, just as He has promised you (11:24-25). How do we claim God’s blessings? But stepping out in faith. This is what God commanded Abraham to do (Genesis 3:17), as well as Joshua (Joshua 1:3). It was this promise that Caleb claimed when he asked for his inheritance in the Promised Land (Joshua 14:6-9), and it’s the promise all believers must claim if they expect to enjoy the blessings the Lord has for them. You don’t “claim the land,” by studying a map and dreaming of conquest. You claim the land by stepping out by faith, believing God’s Word, and depending on His faithfulness. J. Hudson Taylor, the founder of the China Inland Mission, now the Overseas Missionary Fellowship, said, “Not by striving after faith, but by resting in the Faithful One.”²⁹⁷

Haftarah ‘Ekev: Yesha’yahu (Isaiah) 49:14-51:3
(see Af – Parashah)

Isaiah is speaking to a people dealing with the negative consequences of their covenant faithlessness (49:14). ADONAI, however, remains faithful to His promises because He is the Promise Keeper (49:15-16). The second half of 49:26 reveals God’s agenda in choosing Isra’el – revealing Himself to, and through, her to reach every nation in the world (see the commentary on Isaiah Iq – The Gentiles and the Return of Isra’el).

B’rit Chadashah ‘Ekev: Hebrews 11:8-13

Abraham is the model of a man to whom ADONAI made promises (Genesis 12:2-3 and 15:4-7). He was also given obligations (Genesis 12:1 and 17:1, 9-14) that Abraham fulfilled because he trusted God. Walking by faith (Hebrews 11:1) means not always immediately receiving everything that God has promised, but doing with He says and enjoying your relationship with Him as you go – regardless of your circumstances.

Also see: suggested readings for Parashah ‘Ekev: Mattityahu (Matthew) 4:1-11; Luke 4:1-13; Ya’akov (James) 5:7-11

You are to Love ADONAI
11: 1-7

You are to love ADONAI DIG: How are the Israelites asked to love ADONAI? What is the link between remembering, loving, and obeying? What would the names of Dathan and Abiram bring to mind for the Israelites? How can this memory help them as they enter Canaan?

REFLECT: When in your life have you seen YHVH act miraculously? What did you learn? Does this memory affect your present obedience? How? Put your name in verse 7. What is ADONAI’s personal message to you? What risks are involved? Do they draw you to God?

God’s deliverance of Isra’el from Egypt, His provision in the wilderness, and His discipline of the rebellious, should motivate the Israelites to love ADONAI.

With Chapter 11 the discussion of the broad principles that were to govern the life of Isra’el is drawn to a close. The chapter is to be understood as a re-emphasis of these principles before the detailed mitzvot (to see link click Cr – The Second Address: The Specific Stipulations of the Covenant) are presented. The first address (see Bj – The First Address: The General Stipulations of the Covenant) may be addressed as follows: a general introduction centering around the Ten Words (Chapter 5); statement and discussion of general principles (Chapters 6 and 7); important lessons from Israelite history (Chapters 8 to 10:11); a look to the future (Chapter 10:12-22). Broadly, Chapter 11 deals with the importance of the choice which lay before Isra’el – obedience or disobedience.²⁸³

The requirement: love ADONAI and keep His mitzvot (11:1): Therefore, you are to love ADONAI your God and keep His charge, His statutes, His ordinances and His mitzvot at all times.

The illustration: three lessons from Israelite history (11:2-7):

1. The Exodus: The audience addressed on the plains of Mo’ab was very different from that which had witnessed God’s mighty acts in the days of the Exodus. All the older generation had died in the wilderness and of those who had escaped from Egypt, only the younger generation under twenty years old at the time remained (Numbers 14:29). To these now were added all those who had been born during the wilderness wandering. The people then assembled at Mo’ab had known something of ADONAI’s wonderful activity, either directly, or by word of mouth. Moshe addressed them all and said: You should know this day that it was not your children who knew, or saw, the discipline of ADONAI your God – His greatness to bring you out of Egypt, His mighty hand and His outstretched arm. His signs and the deeds He did in the midst of Egypt to Pharaoh king of Egypt and to all his land (see the commentary on Exodus Bj – The Ten Plagues of Egypt); and what He did to the army of Egypt, to its horses and chariots when He made the waters of the Sea of Reeds flow over them as they chased after you (see the commentary on Exodus Ci – The Waters Were Divided and the Israelites Went Through the Sea on Dry Land), and how ADONAI has destroyed them to this day (11:2-4).²⁸⁴ The great events associated with the great liberation of the Exodus are all attributed directly to YHVH and not to the military strength or expertise of the Israelites. A part of the LORD’s purpose in the Exodus was still of direct relevance to those gathered on the plains of Mo’ab; Ha’Shem not only brought His people out of the land of Egypt . . . but He also intended to bring them into the Promised Land.

2. God’s presence in the wilderness: What He did for you in the wilderness in sending manna (see the commentary on Exodus Cr – I Will Rain Down Manna from Heaven for You), quail (see the commentary on Exodus Cs – That Evening Quail Came and Covered the Camp), and water from the rock (see the commentary on Exodus Cu – Strike the Rock and Water Will Come Out of It), until you came to this place (11:5). The Exodus had been a totally positive part of Isra’el’s education in the ways of God. The wilderness experience, mentioned here in only general terms, had broadened that education. Isra’el had not only experienced the provision and help of the LORD, but also the chastisement and rebuke of Ha’Shem.²⁸⁵

3. The Dathan and Abiram incident: The third example completes the balance by presenting a lesson from history stressing the failure of some Israelites and the judgment of God. And what He did to Dathan and Abiram sons of Eliab son of Reuben (Numbers 16:1-34) – how the earth opened its mouth and swallowed them up, along with their households and tents and every living thing that followed them on their account, in the midst of all Isra’el (11:6). These men rebelled against the authority of Moshe, YHVH’s chosen leader, and were destroyed with their families and possessions when the earth swallowed them up. The contrast between the Exodus and the rebellion is striking and relevant to the speech of Moses. The Exodus had been the beginning of the new life for Isra’el; the rebellion had led to the death of many. In fact, had it not been for Moshe’s intercession, Ha’Shem would have put an end to the entire nation (Numbers 16:45).

The lesson was, of course, that refusal to acknowledge the man whom God appointed leader was equivalent to rejection of God Himself. It was a common experience of prophets such as Amos (Amos 7:12-16), Jeremiah (Jeremiah 1:18-19), and Ezeki’el (Ezeki’el 3:4-9). But this experience is not confined to the pages of the TaNaKh alone. The climax to such rebellion came with the rejection of Yeshua Ha-Meshiach Himself, as the gospels testify again and again.²⁸⁶

The lessons of the past, therefore, stressed both the grace of God and the judgment of God, and the people were to remember these acts. Rather, it is your own eyes that have seen every mighty deed that ADONAI has done (11:7).

Dear Great Heavenly Father, You are such a joy to meditate on, for you are both perfectly holy and perfect love- at the same time! How wonderful to meditate on your attributes from A- Z: A=Almighty, All knowing, All wise …, B=Best Friend, C=Comforter, Caring, D=Deliverer, Defender, E=Eternal, F=Faithful, Fantastic Father, G= Great, Guide, H= HOLY! Healer, I= Immanuel, Invincible, J= Joy, Just, K= King of Kings, Kind, L= Living God, Lamb of God, Lover, Light of the World, M=Merciful, Mighty warrior, N= Never fails, Near me always, O= Omniscient, Omnipotent, Omnipresent, P= Prince of Peace, Passover Lamb, Perfect, Q= Quite Wonderful, R=Redeemer, Resurrection, S=Savior, Shield, T=Trustworthy, Truth, U= Unchanging, Universe Maker, V=Victory, Vine, W=Wise, Wonderful Counselor, X= Exactly What I Need, Exactly Perfect, Y= Yahweh Raah (God is My Shepherd) Z=Zealous for His People! In Yahweh’s holy name and power of His resurrection. Amen

Circumcise Your Hearts
10: 12-22

Circumcise your hearts DIG: How are verses 12-16 like the first part of the Ten Words? How are verses 17-22 like the second part of the Ten Words? What four responses does God want from His people? How would you define each? What kind of relationship with YHVH would these produce? What are the two groups who fear ADONAI? What does it mean to have a circumcised heart? In what way do these explain the quality of relationship God seeks with Isra’el?

REFLECT: Is your heart circumcised? If not, what is building up that callus? What can you do to soften your heart once again? What does God ask of you? Do you think the description in verses 12-16 still holds true for God? In verses 17-22 for His followers? Do you fear ADONAI? How is obeying the LORD for our own good? Who can you help this week with an uncircumcised heart? Are you ready for Him to return today? How so?

For Isra’el to circumcise their hearts, it meant giving ADONAI their undivided loyalty, which He not only deserved, but demanded.

So now, rather like when Paul uses, therefore, the word indicates a transition from Moshe’s first address to the practical implications that follow them. In the same identical way, 4:1 opens with the same words that link that chapter to the preceding historical recollection of Chapters 1-3. In other words, the Ruach ha-Kodesh, speaking through the prophet, was saying: Because all these blessings have been given to you (to see link click Bj – The First Address: The General Stipulations of the Covenant), O Isra’el, what are you going to do with them? These words mark a turning point from historical reminiscence to command.²⁷³

Our relationship with God (10:12-16), like the first part of the Ten Words: So now, O Isra’el, what does ADONAI your God require of you (10:12a)? Micah said it this way: He has told you, O man, what is good, and what ADONAI is seeking from you; only to practice justice, to love mercy, and to walk humbly with your God (Micah 6:8). The intention is to get down to the basics and show that the claim of God upon the covenant people is not complicated or mysterious, but fundamentally simple. Not simple as in easy – because if obedience were easy there would be little need for these chapters full of encouragement, warning, and promise. No, the motivation for obedience would be their undivided loyalty to ADONAI.²⁷⁴ Therefore, in this passage, Moshe lays out what ADONAI requires of them:

They were to fear ADONAI your God (10:12b): This does not mean that the Isrealites were to be frightened, or afraid, of Him. It does mean that they were to possess an attitude of deep respect for Him – respect in response to His faithfulness to them over the years. This fear, or respect, begins inwardly but eventually will show itself outwardly. Isra’el’s constant disobedience was the outward evidence of an inward rebellion.

Practically speaking, we can divide those who fear ADONAI into two groups. The first group fears ADONAI when they meet Him as their Judge. The Father does not judge anyone, but has handed over all judgment to the Son (John 5:22). Paul declares that there is no fear of God before the eyes of those who reject God (Romans 3:18). When Yeshua returns at His Second Coming they shall go into the holes of the rocks, and into the caves of the earth, hiding from the face of the One seated on the throne and from the wrath of the Lamb (Isaiah 2:10 and Revelation 6:16). For the second group, the fear of the LORD is always associated with long life and wisdom. Proverbs 19:23 says: The fear of ADONAI leads to life, and the one who has it rests satisfied, untouched by harm. To fear ADONAI in this way is to allow Him to take control of the steering-wheel of your life.

Dear Great and Wise Heavenly Father, You are so wonderful! It is a joy to let You guide my life. You always want the best for Your children, and will never withhold anything good from Your child (Psalms 84:11). When You drive the steering wheel of our lives, you drive us to the best places where we will have joy for all eternity. Yes, you may allow trials in our lives, but you use them for our good.  These trials are so that the true metal of your faith (far more valuable than gold, which perishes though refined by fire) may come to light in praise and glory and honor at the revelation of Messiah Yeshua (First Peter 1:7). Though they seem long to us now, they are really only momentary in light of all eternity of joy with You. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). Please take the steering wheel of my life and drive me to wherever You think is best for me- for Your love and wisdom are so great for each of Your children. I love to worship and obey You! In Yeshua’s holy name and power of His resurrection. Amen

Those who reject God will eventually dread Him; while those who are His will willingly follow Him and be blessed. So, having this fear implies a proper knowledge of Ha’Shem, knowing the proper way to approach Him and worship Him. When those in the Scriptures saw ADONAI, they realized their own sinfulness. When Isaiah saw ADONAI-Tzva’ot, he said: Oy to me! For I am ruined! For I am a man of unclean lips (Isaiah 6:5). Then, he was able to go and preach the Word. And Job, when he finally had his wish granted, and he was finally able to meet God, said: Now my eye has seen You. Therefore, I despise myself, and repent in dust and ashes (Job 42:5-6). They had a proper understanding of the fear of ADONAI. This is an important concept, not only for the Israelites, but for all of us today. It motivates us to study our God, to know Him, so that we might also walk with Him and love Him more. This love for Yeshua will be reflected in all areas of our lives. Solomon agreed with Moshe, and as he came to the end of his book he said: A final word, when all has been heard: Fear God and keep His mitzvot! For this applies to all mankind (Ecclesiastes 12:13).²⁷⁵

Isra’el was to walk in all His ways (10:12c): Our inward respect for God will reveal itself in our walk with Him. The Torah always emphasizes lifestyle. If we say we have fellowship with Him and keep walking in darkness, we are lying and do not practice the truth. But 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 Yochanan 1:6-7). Both Moshe and Yochanan understood that our talk and our walk must be consistent. The world can smell a phony a mile away.²⁷⁶

To love ADONAI (10:12d): The word love here means more than merely an emotional term. It serves as a synonym for election. As Paul teaches us in Romans 9:13, “Jacob I loved, Esau I hated. God’s love for Jacob was revealed in His choice of Jacob, and God’s hatred of Esau was seen in His rejecting Esau as the son of promise (from Malachi 1:2-3). YHVH’s choices reflect and express His love. But God’s love must find its response and counterpart in the commitment of the chosen one to love, or choose, the LORD in return. Throughout Deuteronomy, love is demonstrated in deeds, or loyalty, to the covenant (5:10, 6:5, 7:9 and 13, 11:1, 13 and 22, 13:3, 19:9, 30:6, 16 and 20; First Corinthians 8:3; Second Thessalonians 3:5; First John 2:5, 3:17, 4:9, and 20-21; Jude 21).²⁷⁷

And to serve ADONAI your God with all your heart and with all your soul, meaning with undivided loyalty, which YHVH deserved and demanded (10:12e). This statement is found in the Talmud. Rabbi Hanina said: Everything is in the hands of heaven except the fear of heaven as it says, “And now, Isra’el, what does the LORD your God ask of you but to fear” (Masiah Megilah 25a). While this concept of free will was disputed by the Jews of that time, as it is among believers today, according to Josephus, the Pharisees believed in both the freedom of mankind and divine providence. The Sadducees, however, attributed everything to chance and denied providential guidance (Josephus, Wars 2, Antiquity 13 and 18). Those rabbis in the Talmud understood the importance of this verse and took special interest in the concept of the fear of ADONAI, which is the first requirement of the people of God. But what exactly does that mean?

Moses said that the fear of ADONAI would help the Israelites to keep His mitzvot and His statutes that he was commanding to them on that day, “for your own good” (10:13)? Only two words in Hebrew (letob tak, meaning for good for you), this phrase condenses all the blessings that Moshe elsewhere describes extensively. Through obedience, Isra’el would enter into secure possession of the Land, long life, and enjoyment of God’s gifts. It also condenses the important ethical point that the Torah itself was a gift of the grace of ADONAI for the benefit of mankind, not the imposition of an arbitrary set of rules to be a burden. Today, the Torah is our blueprint for living (see the commentary on Exodus Dh – Moses and the Torah). And so, for your own good may not sparkle as an advertising slogan, but it captures the human perspective of ethics in the TaNaKh.²⁷⁸

Why should Isra’el respond to YHVH her God with such complete undivided loyalty? It was not merely because of His saving acts, or because Isra’el’s God was bound up with such obedience. The real reason was more profound. It was because He loved her first. Here is the magnificent picture of the grandeur of God. Behold, to ADONAI your God belongs the heavens and the highest of heavens, the earth and all that is in it. The contrast with the insignificant Isra’el is striking. Yet, YHVH loved her.²⁷⁹ Only on your fathers did ADONAI set His affection to love them, and He chose their descendants after them – you – from all the peoples, as is the case this day (10:14-15). So, the first reason Isra’el was to love the LORD is that He had initiated a relationship of love with His rebellious nation. This same principle is true of God’s relationship with believers’ today. But God demonstrates His own love toward us, that while we were yet sinners, Messiah died for us (Romans 5:8).²⁸⁰

The proper response to their election by YHVH was to circumcise their hearts. God had commanded that on the eighth day the flesh of a male child is to be circumcised (Leviticus 12:3). But here, Moses lifts up the mere letter of the Torah, and brings it to greater heights, saying: Circumcise the foreskin of your heart, therefore, and do not be stiff-necked and imitate the stubbornness of your ancestors (10:16). God never intended circumcision, or any other commandments, to be merely ritual. There is intent and meaning behind all of these commandments. Here Moshe takes a commandment and expands it beyond its physical significance. Yeshua did the same thing (see the commentary on The Life of Christ Da – The Sermon on the Mount).

But, Isra’el had so magnified the physical ritual that they forgot the spiritual reality, that circumcision marked them as God’s people with spiritual privileges and responsibilities. Circumcision wasn’t a guarantee that every Jewish man was going to be with Abraham in sh’ol (Matthew 3:7-12). Unless there was a change in the heart, brought about by YHVH in response to faith, the person didn’t belong to the LORD in any real sense. That’s why Moses exhorted them to let God “operate” on their hearts and do a lasting spiritual work: ADONAI your God will circumcise your heart and the heart of your descendants – to love ADONAI your God with all your heart and with all your soul, in order that you may live (30:6). This message was repeated by the prophets (Jeremiah 4:4; Ezeki’el 44:7 and 9) and the apostle Paul (Romans 4:9-12; and Acts 7:51).

Unfortunately, this same spiritual blindness is with us today, for many people believe that baptism, confirmation, church membership, or participation in communion automatically guarantees their salvation. As meaningful as those things are, the believer’s assurance and seal of salvation isn’t a physical ceremony, but a spiritual work of the Ruach ha-Kodesh in the heart (Philippians 3:1-10; Colossians 2:9-12). Salvation = faith + nothing. Jewish circumcision removed but a small part of the flesh, but the Spirit of God has stripped away the body of the flesh through the circumcision of Messiah. You were buried along with Him in immersion, through which you also were raised with Him by trusting (Greek: pistis, meaning faith, trust, or belief) in the work of God, who raised Him from the dead (Colossians 2:11-12).²⁸¹

Our relationship with our neighbors (10:17-22), like the second part of the Ten Words: For ADONAI your God is God of gods and Lord of lords – the great, mighty and awesome God, who does not show partiality or take a bribe (10:17). The majesty of YHVH and His awful justice provided further motive for obedience. God does require love; but those, for example, who outwardly obeyed the mitzvot, but did not love God, were in effect, offering God a bribe. It was as if they were saying, “Look, I’m doing this and that correctly, so taking these good deeds into account, perhaps the rest can be overlooked?” Ha’Shem required the wholehearted commitment of love, from which all the other godly behavior flowed. ADONAI saw what was in the heart and could not be persuaded, or bribed, into reducing His requirements of His children.

The impartiality of YHVH and the impossibility of bribing Him are now illustrated with a specific example, to a mitzvah is added. The more detailed mitzvot concerning orphans, widows and aliens will be found in 24:17-22). Moses demands that the Israelites conduct themselves toward the weaker members of their society just as God Himself does, with justice and love. He enacts justice for the orphan and widow, and loves the alien, giving him food and clothing. Earlier, it was stated that God loved the patriarchs (10:15), whose descendents were gathered on the plains of Mo’ab; now the impartiality of God is shown in His love for the resident alien, a person in the Jewish community who did not share full civil and religious rights with the Israelites. ADONAI provided food and clothing for the alien, just as He had done for His own people. Therefore, love the alien, for you were aliens in the land of Egypt (10:18-19). Having experienced God’s love and care during their own time as aliens, they were to express similar love and care to aliens in their midst.²⁸²

The passage reaches its climax with the repetition of its main points. ADONAI your God you will fear – Him will you serve. To Him will you cling, and by His Name will you swear. He is the object of your praise and He is your God, who has done for you these great and awesome things that your eyes have seen. Other gods have other ways, but Isra’el must keep the way of ADONAI by doing righteousness and justice, so that ADONAI may bring upon Abraham what He has spoken about him (Genesis 18:19b). One part of the covenant promise to the patriarchs had already been fulfilled by the growth of Isra’el’s numbers. Your fathers went down to Egypt with 70 persons (see the commentary on Genesis Km – Jacob’s Genealogy), and now ADONAI your God has made you like the stars of the heavens in number (10:20-22). This fact alone was a reason for Isra’el to give ADONAI their undivided loyalty.

Looking to the Future
10:12 to 11:32

Now we come to a closing appeal, a conclusion of what Moses has said so far before the teaching of the commandments of the Torah, which begins in Chapter 12.

Deuteronomy 10:12 to 11:32 is a unified speech not unlike 4:1-40 (to see link click Ba– Moshe Exhorts God’s People to Obey the Torah). It is, however, quite different in structure. While it has a particular function as a kind of summation of themes up to this point, it also expressly prepares the Israelites (and us) for life in the Land.

The whole speech is forward-looking, though it draws extensively on themes and motifs from 1:1 to 10:11. There is a mixture of the familiar and giving us a fresh look at Egypt and the Sea of Reeds. Surprisingly, Horeb is not directly mentioned, giving way to the anticipation of a new life in the Land of promise. There are however, echos of Horeb. First, in the restatements of the heart of the Torah (10:12 and 20; 11:16-17). Secondly, in the command to keep the whole mitzvah (11:8). Thirdly, in the implied contrast with Mount Ebal and Mount Gerizim (11:29). The absence of Horeb is intentional. The problem that arose there was in the past. YHVH had heard Moshe’s intercession; now the people are to go into the Promised Land, keeping the mitzvot of God and circumcising their hearts (10:16). Even so, Isra’el remains at a place of present decision (10:12, 11:1-2, 8, 13, 18, 22, 26-32).²⁷²

Moshe Remembered when He Cut Two Tablets of Stone
9:25 to 10:11

Moshe remembered when he cut two tablets of stone DIG: How does Moses demonstrate his understanding of the heart and plans of God? How do you think this speech would make the Israelites feel? Why is this story important for the people as they prepare to enter Canaan? Why does God instruct Moshe to prepare two new tablets of stone? What does this tell you about the nature of ADONAI? What is unique about the Levites (see 10:8-10)? In what way is YHVH their inheritance? In what ways will the Levites help all of Isra’el as the people enter Canaan?

REFLECT: What are the basics of the life of a believer? How are these similar to the tablets of stone as a blueprint for our lives? Who, in your life has been an intercessory prayer warrior? Who do you pray for? When you pray do you speak to the heart of God? If you pray for what you already know is the desire of His heart, how does that guarantee your prayer will be granted (timing, however, is another issue)? When ADONAI says to you, “Rise up, go, journey ahead,” where is He calling you to go to today? Will you be faithful to that call?

In the face of national extinction, Moshe interceded on behalf of Isra’el, and ADONAI responded with clemency and graciously provided a second revelation of the Ten Words.

A. The intercession of Moses (9:25-29): At last, we reach the words that stood between God’s anger and God’s mercy. Because of the golden calf incident (see the commentary on Exodus, to see link click Gq – The Golden Calf Incident), Ha’Shem had threatened to renounce both the Sinai Covenant (by disowning the people) and the Abrahamic Covenant (by destroying them and starting again with Moses). But Moshe, with incredible boldness, raised his hand to YHVH on both accounts. He was not demanding something of God, but was pleading on Isra’el’s behalf.²⁶⁶ So, I threw myself down before ADONAI those 40 days and 40 nights, because ADONAI had said He would destroy you.

Moses’ intercession focused on three points, on which he knew he was speaking to the heart of his God. I prayed to ADONAI and said: O Lord, ADONAI, first, do not destroy Your people – Your inheritance that You have redeemed through Your greatness and brought out from Egypt with a mighty hand. Although the people deserved judgment, there had been a divine purpose in the Exodus, and Moshe’s request was that that purpose not be frustrated through the people’s unfaithfulness. The second request went back even further than the Exodus, “Remember Your servants, Abraham, Isaac and Jacob.” It is interesting to compare Moses’ use of history and selective memory in his intercessory prayer here to God, and in his address to the people. To the people, Moses recalled that history which showed their unfaithfulness, and on that basis, he called them to obedience and faithfulness. In his prayer here to God, however, Moses recalls the long history of the LORD’s covenant faithfulness and seeks His forgiveness for the people on the basis of His nature, not the people’s worthiness. If merit were the criterion, the covenant would have already been voided. Therefore, Moshe could say: Pay no attention to the stubbornness of this people or to their wickedness or their sin. The third basis of Moses’ request was related to the honor of YHVH in the eyes of Egypt. Otherwise, the land from which You brought us out may say, “Because ADONAI was not able to bring them into the land that He spoke of to them, and because He hated them, He has brought them out to kill them in the wilderness.” What kind of God would they take YHVH to be if He destroyed the very people He had so miraculously delivered? Yet they are Your people – Your inheritance that You brought out by Your great power and Your outstretched arm (9:25-29).

Thus, the recollection of the prayer in Moshe’s address served to bring a sobering influence on his audience; in the past, there had been moments when the whole future of Bnei Yisra’el hung in the balance. In the present, therefore, the people were to remember the past mercies of YHVH and to commit themselves wholeheartedly in allegiance to their LORD.²⁶⁷

B. The Ten Words and the Ark (10:1-5): These words indicate that YHVH accepted Moshe’s intercessory prayer. In the secular realm the renewal of a covenant after its breach involved the preparation of new treaty documents and the taking of a new oath of allegiance. And it was thus with Isra’el. At that time, indicating the time of Moses’ intercessory prayer, ADONAI said to me, “Carve for yourself two tablets of stone like the first ones and come up to Me on the mountain. Make yourself an Ark of wood. I will write on the tablets the words (see Bk – The Ten Words) that were on the first tablets that you smashed, and you are to put them in the ark.” The shattering of the first tablets of stone (see my commentary on Exodus Hb – The LORD said to Moses: Chisel Out Two Stone Tablets), symbolized the breaking of the covenant relationship because of Isra’el’s sin in making the golden calf. So, I made an Ark of acacia wood and cut two tablets of stone like the first ones, and went up the mountain with the two tablets in my hand. Unlike the first Ark, Moshe evidently made the second one himself. Bezalel and Ohaliab (see the commentary on Exodus Ew – The Appointment of Bezalel and Ohaliab) were part of the first generation that had died in the wilderness. The second Ten Word were indicative of the graciousness of God and His response to the intercession of Moses. Like the first inscription, ADONAI wrote on the tablets the Ten Words He had spoken to you on the mountain from the midst of the fire on the day of the assembly, then gave them to me. Then I turned and came down from the mountain and put the tablets in the Ark that I had appointed Bezalel to make – and there they are, just as ADONAI commanded (10:1-5). Therefore, the foundation had been laid on which the covenant could be firmly established.²⁶⁸

B. Aaron and the Levites (10:6-7): This small fragment is reported in the third person as a parenthesis in the main argument. Bnei-Yisrael traveled from the wells of the sons of Jaakan to Moserah (Numbers 33:30-32) – there Aaron died and was buried, and his son Eleazar served as cohen in his place. This indicates that God not only restored the covenant, but He also restored the priesthood to Aaron. This was grace and mercy indeed.²⁶⁹ From there they journeyed to Gudgod, and from Gudgod to Jotbah – a land of wadis flowing with water (10:6-7). The death of Aaron is now recorded. Not only did Ha’Shem discipline Moshe by not allowing him to enter the Land of promise because of his sin (see Gj – The Death of Moses), but because of the golden calf incident (see above), it seems that Aaron was likewise denied.

After the parenthesis above, we are referred back to Horeb. While the high-priestly duties in the Tabernacle, and later the Temple, were confined to Aaron’s family, the task of guarding the Torah and the Ark were committed to the Levites (see my commentary on Ezra-Nehemiah An – Priests, Levites and Temple Servants).²⁷⁰ At that time, when God ordered Moses to make the second set of tablets, ADONAI set the tribe of Levi apart to carry the Ark of the Covenant of ADONAI as they marched into battle in Canaan, to stand before ADONAI to serve Him and to pronounce blessings in His Name – as is the case to this day.  Therefore, Levi has no portion or inheritance with his brothers – ADONAI is his inheritance, just as ADONAI your God had promised about him (10:8-9).

A. Summary of Moses’ intercession (10:10-11): I stayed on the mountain like the first time – 40 days and 40 nights. The medieval Sephardic Jewish philosopher Maimonides (Rambam) taught that the second 40-day period began on the first of Elul and culminated on the day of atonement (see the commentary on Leviticus – Yom Kippur), when a glowing Moshe returned with two new tablets of stone inscribed by the finger of God. ADONAI listened to me that time also and was not willing to destroy you. The intercession of Moses was effective because it went to the heart of God’s own priorities as Moshe already knew from his long, intimate, relationship with YHVH. Moses knew His people, His promises, and His Name. As a model of intercession, his prayer stands at the head of a list of prayers in the TaNaKh that follow a similar pattern and focus on the same priorities (Dani’el 9:1-19; Nehemiah 9; and Joel 2:17b). It is a powerful model for God’s people in any generation.

There is, of course, a mystery about prayer in general and intercession in particular, and this classic case study of intercessory prayer never fails to raise questions about the ways of God and the implications of how the conversation unfolded between YHVH and Moses. Was ADONAI really serious about His declared threat to destroy them and blot out their name from under the heavens. Then I will make you into a nation mightier and greater than they (9:14)? If Moshe had not interceded, would Ha’Shem have carried out the destruction of Isra’el? Had the LORD really forgotten the things about Abraham, Isaac and Jacob that Moses challenged Him to remember? Did Moshe actually change God’s mind?

In answering such questions, it seems important, first of all, to say that there is not much point in wrestling with alternative hypothetical scenarios poised by such questions. The scriptures claim lay before us a genuine encounter between Moses and YHVH in which history meshed with prayer in a meaningful way. Asking, “what if” serves little theological purpose. Secondly, however, it seems equally important to preserve the integrity of the encounter. Both God and Moshe appear to be having an honest conversation. There is nothing in the text to suggest that the LORD’s anger was exaggerated for mere effect; no suggestion that Ha’Shem’s threat was a bluff intended to gain some hasty repentance. Psalm 106:23 indicates the serious nature of the event: So [God] commanded their extermination, had not Moses, His chosen one, stood in the breach before Him to turn His wrath from destroying them. The threat of destruction was real.

Likewise, Moshe took God’s words with the utmost seriousness. His reaction to the divine wrath was not a patronizing dismissal of authority, “You can’t be serious!” Rather, he recognized that this was a sincere threat that could be countered only with an appeal to the prior words and actions of YHVH Himself. The paradox is that in appealing to ADONAI to change, he was actually appealing to ADONAI to be consistent – which may be a significant clue to the dynamic of all genuine intercessory prayer. So, on both sides, it is vital to maintain the full seriousness of the words spoken and the intentions expressed through them. Otherwise, the whole encounter, and more significantly, the whole personal relationship between the LORD and Moses loses both credibility and personal integrity.

Then, ADONAI said to me, “Rise up, go, journey ahead of the people so that they may go in and possess the Land that I swore to their fathers to give to them” (10:10-11). The whole section (see Ch – Moses Warns Isra’el) ends, as it began in 9:1, with the onward movement of the people into the Land of Promise. In the light of all that had come between the beginning and the end of this section, this should be a humbled people about to move into the Land. A people with every confidence in their God, but with no illusions about themselves.²⁷¹

Dear Heavenly Father, We love to focus on Your love which is great, but You are also holy, holy, holy, holy (Isaiah 6:3). The threat of eternal destruction is very real for those who do not choose to love and follow Yeshua as their Messiah and Lord. He who trusts in the Son has eternal life. He who does not obey the Son will not see life, but the wrath of God remains on him. (John 3:36). It is a joy to know that the promise of eternal life in heaven is also very real for all who love and follow Yeshua as their Lord and Savior. 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 (Romans 10:9-10). We look forward to praising You forever in heaven. In Yeshua’s holy name and power of His resurrection. Amen

Moshe Remembered how the Israelites
Provoked ADONAI to Wrath
9: 7-24

Moshe remembered how the Israelites provoked ADONAI to wrath DIG: How long was Moshe on the mountain with God? What kinds of stress might this situation cause with the Israelites? In what sense is the golden calf a response to this stress (see Exodus 32:1-4)? What should the Israelites have done instead? To whom does God speak to in verse 14? What does it mean when Moshe breaks the two tablets of stone? What was he feeling? How and why does Moses intercede for Isra’el? Consequently, Isra’el is spared; but are they any better off, or do they learn their lesson?

REFLECT: What situations are most stressful to you? How do you respond to stress? What effect does it have on your relationship with others? With God? Are any of your stress management techniques similar to the Israelites? Sinful Isra’el reflects sinful mankind. In your own life, what has been your “golden calf?” How did this affect your relationship with the LORD? How have you seen God’s forgiving nature in your life? How have you shown Him your thanks? In your life, past or present, how have you forgotten ADONAI’s loving provision, only to have your attention drawn away from Him, and to the world?

Moses labors to impress on Bnei-Isra’el their perpetual tendency toward rebellion. The main incident alluded to is the golden calf. Therefore, the love and mercy of God is stressed.

Mose remembered the golden calf incident (9:7-14): Moshe was addressing a new generation, but they needed to realize that they were sinners just like their parents. Remember, never forget, how [your parents] provoked ADONAI your God to wrath in the wilderness. If the people were ever foolish enough to claim that the gift of the Land was a result of their righteousness, then they were suffering from a severe case of religious amnesia. Therefore, they were called to remember the long and sordid history of their stubbornness and provocation of God. Moses declared: From the day you left the land of Egypt until you came to this place, you have been rebellious against ADONAI (9:7). Moshe then recalled some of Isra’el’s earlier sins. He begins with the golden calf incident (see the commentary on Exodus, to see link click Gq – The Golden Calf Incident).

Moses reminds the Israelites that their rebellion occurred at the same time that Moshe was receiving the Torah from YHVH Himself. If there was a time, above all others, when the people should have been faithful, it was during the formation of the covenant at Horeb (which is the name used for Mount Sinai in Deuteronomy). Instead, you provoked ADONAI to wrath, and ADONAI was angry with you – enough to destroy you (9:8). However, it wasn’t merely the golden calf incident. Look at everything else, in just three short months they witnessed the crossing of the Sea of Reeds, the deliverance of manna and quail to eat, water from the rock to drink, the Sh’khinah glory to guide and protect them day and night. How could they forget so soon, turn around and worship an idol?²⁵⁸ Clearly, there could be no grounds to argue that the gift of the Land would be a reward for righteous behavior!

Highlighting the significant theological points of the account of Moshe going up and down Mount Sinai the first time, he said: When I went up the mountain to receive the tablets of stone, the tablets of the covenant that ADONAI cut with you, I stayed on the mountain 40 days and 40 nights; being completely dependent on God, I did not eat bread or drink water (9:9, 9:18, 9:25 and 10:10). ADONAI gave me the two tablets of stone written by the finger of God. Moreover, on them were all the words (see Bk – The Ten Words) that ADONAI had spoken with you on the mountain from the midst of the fire, on the day of the assembly (9:10).

These verses contain the report of the great apostasy, the making of an idol at the very time when the covenant was being concluded. Now, at the end of 40 days and 40 nights, ADONAI gave me the two tablets of stone -the tablets of the covenant ADONAI said to me, “Get up! Go quickly down from here, for your people whom you brought out from Egypt have acted corruptly. They have quickly turned from the way I commanded them; they have made a molten image for themselves” (9:11-12).

So, God might have felt like destroying them, but He really didn’t want to destroy the People. He wanted for Moses to intercede for them. But Moses could not be the mediator (9:29). Even though Moshe and ADONAI both shared a deep love for the people of Isra’el, Moses could bear that load. And later in the book Moshe clearly makes a distinction between himself and the true Mediator that he was pointing to. Speaking of the future Messiah, Moshe declared, probably with great relief: ADONAI your God will rise up for you a prophet like me from your midst – from your brothers [Judah]. To Him you must listen (18:15). And the message is clear throughout the book of Deuteronomy, that we need Yeshua to be our Mediator.

Then the theme of stubbornness returns. Frustrated, ADONAI spoke to me saying, “I have seen this people, and it is indeed a stiff-necked people. Leave Me alone (also see Exodus 32:10), so that I may destroy them and blot out their name from under the heavens. Then I will make you into a nation mightier and greater than they” (9:13-14). The divine, “leave Me alone,” was taken by Moses, not as a prohibition, but as an invitation to intercession.²⁵⁹ Just as God involved Abraham in the “consultation” prior to the judgement of Sodom and Gomorrah (see the commentary on Genesis Ew – Abraham Intercedes), so here, YHVH pauses and makes the divine will “vulnerable” to human challenge.²⁶⁰

Moshe remembered how he interceded (9:15-21): So, I turned and came down from the mountain while the mountain was burning with fire. Now the two tablets of the covenant were in my two hands. When I looked, you had indeed sinned against ADONAI your God – you had made yourselves a metal calf, which was a breach of the first and second mitzvot. So quickly you had turned aside from the way ADONAI had commanded you! So, I took hold of the two tablets, threw them out of my two hands, and smashed them before your eyes, graphically illustrating what they had done to their covenant (9:15-17). Moshe’s act was not simply a spontaneous reaction of anger. He interceded because he wanted to save Isra’el from the punishment of disobeying the covenant. Documents from the Near East attest, that in case of treaty breaches, tablets were broken. So, Moses hurried to break the tablets that God had just ratified with Isra’el. No covenant . . . no punishment (7:10-11). If the covenant were subsequently renewed, a new document would be needed. What we see here is the deep love of a shepherd for his flock (Exodus 32:32; Micah 1:8-9; Habakkuk 1:2; Lamentations 1:16; Romans 9:1-3). This is commitment, and God is looking for people just like this today.²⁶¹ For the eyes of ADONAI range throughout the earth to strengthen those whose hearts are wholly His (Second Chronicles 16:9).

After seeing their wicked conduct, Moshe broke the tablets, thus symbolized the nullification of the covenant, Moses immediately began to intercede. Then I fell down and prostrated myself before ADONAI like the first time (Exodus 32:30), for 40 days and 40 nights. I did not eat bread or drink water – because of all your sin that you committed, doing evil in ADONAI’s sight, provoking Him to anger. Through her breach of the covenant, Isra’el made herself liable to the curses of the covenant. For I was afraid of the fierce wrath and fury which ADONAI bore toward you – to destroy you (9:18-19a). 

But ADONAI listened to me that time also (9:19b and also see Hebrews 12:21). This was not the first time Moses prayed successfully on behalf of Isra’el. He had previously prayed for them at the Sea of Reeds (Exodus 14:15), and at Marah (Exodus 15:25). Moshe also interceded on behalf of his brother Aaron. ADONAI was angry enough with Aaron to destroy him, so I prayed for Aaron also at the same time, with the effect that only two of his sons perished and two survived (Leviticus 10). I took your sin – the calf you had made – and burned it in the fire. Most of the large idols worshiped by the ancients were first made of wood, and then covered with some kind of metal. I crushed it, grinding it up so well that it was as fine as dust, and I threw its dust into the wadi flowing down from the mountain (9:20-21). And he actually had the people drink the water (Exodus 32:20). The sin, as it were, was poured into their bodies along with the water to symbolize that they would have to bear the burden of it just as a woman who was suspected of adultery was obligated to drink of the bitter water that brought a curse (Numbers 5:11-31).²⁶² Not much of a god! Instead of being filled with the Spirit, they were filled with gold. This painted a clear picture of the worthlessness of idolatry. If the calf could not save itself, it certainly could not save its worshipers.²⁶³

Moshe remembered how the Israelites provoked ADONAI to wrath (9:23-24): The Horeb incident did not stand alone. To emphasize the point, Moshe lists a string of places where Isra’el had provoked ADONAI to wrath. Although they are slightly out of chronological order, for rhetorical effect, Moses may have listed the sites from the least serious breach of loyalty to the most severe.²⁶⁴ Again, at Taberah (meaning burning) the people were murmuring about their hardships and God sent a fire that consumed some of them on the outskirts of the camp (Numbers 11:1-3); at Massah (meaning testing) the Jews were thirsty, so Moshe struck the rock and YHVH provided water abundantly (see the commentary on Exodus Cu – Strike the Rock and Water Will Come Out of It); and at Kibroth-hattaavah (meaning graves of craving), the Israelites became weary of manna and craved meat to eat and provoked ADONAI to wrath, so He sent flocks of quail over the camp for them to eat. While the people were eating the meat, God’s judgment fell and He sent a severe plague upon them (Numbers 11:4 and 31-34).

Finally, Moses rehearsed Isra’el’s great failure at Kadesh-barnea (Deuteronomy 9:23; Numbers 13-14). When ADONAI sent you from Kadesh-barnea, saying, “Go up and possess the Land I have given you,” then you rebelled against the commandment of ADONAI your God and didn’t believe Him or listen to His voice. This is an allusion to the sin of the spies who walked by sight, not by faith, and saw only the problems in the Land. Though Moses had already recalled this incident in detail, a short reference to it is made here because of its serious nature. Stated bluntly, Moshe declared: You have been rebellious against ADONAI from the day that I knew you (9:24). But for God’s grace in the past, they would not even be standing on the plains of Mo’ab, renewing their covenant with YHVH. She was spared only to rebel again and again.

The review of Isra’el’s sins was quite an indictment, but YHVH never gave up on the apple of His eye and often forgave them when He would have judged them. He has not treated us according to our sins, or repaid us according to our iniquities (Psalm 103:10). God is always faithful to His promises; even when we don’t allow Him to take the steering-wheel of our lives, He will accomplish His purposes anyway. However, we will miss the blessings that He planned for us.

Every believer must trust ADONAI to meet their needs one day at a time (easy to say – hard to do for most of us, but that’s the goal). If we complain along the way, we’re only giving evidence that we don’t trust God and we think we know more than He does about what’s best for us. When we come to those Kadesh-barnea places in life, we must claim what YHVH has planned for us and move forward in faith. We must not rebel against Him and refuse to trust and obey. If we do, we may find ourselves wandering through life, failing to accomplish what the LORD has planned for us. Claiming our inheritance in Messiah is one of the major themes of the book of Hebrews, and the writer uses Isra’el as the main illustration (Hebrews 3-4).²⁶⁵

You are a Stiff-Necked People
9: 1-6

You are a stiff-necked people DIG: What are the enemies like who live in this Land? How are they to be conquered? What role is Isra’el to play? What role is ADONAI to play? Why does God select the Israelites? What does this reveal about Him? In what way were the Israelites a “stiff-necked people?” What was the formula that Isra’el thought would bring her victory? But what was the formula in reality?

REFLECT: In what ways do you feel like underdog Isra’el? How has God used you, despite the odds, to further His Kingdom? How does this make you feel? When are you most likely to forget that your victory is from God? Is it not also true of us, that all we are, and everything we are able to accomplish, is due to the mercy and grace of YHVH? What will happen to us if we fail to acknowledge this reality in our lives?

God’s provision of victory over the Canaanites is totally unrelated to Isra’el’s righteousness. Isra’el inherits the Land because ADONAI had promised it to Abraham, Isaac and Jacob.

Hear, O Isra’el! This cry is heard five times in Deuteronomy (4:1, 5:1, 6:4, here, 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. The Jews couldn’t see their God, but they could hear Him; while their pagan neighbors could see their gods, but couldn’t hear them. Here, Moshe reminded the people that their conduct since leaving Egypt had been anything but exemplary, in spite of the long-suffering grace of ADONAI.²⁵²

A. To drive them out (9:1-3): You are about to cross over the Jordan today, to go in to dispossess nations greater and mightier than yourself – cities great and fortified up to the heavens. The people are great and tall, sons of the Anakim. You know them, and you yourselves have heard, “Who can stand before the sons of Anak?” But you will know today that ADONAI your God is the One who is crossing over before you as a devouring fire. He will destroy them, and He will bring them down before you, so that you may drive them out and make them perish quickly, as ADONAI has promised you (9:1-3). The task ahead was formidable. The cities and nations that had induced such fear in the exodus generation were still there and the next generation knew all about them. Moses even recites the list of superior attributes of the sons of Anak that the spies had brought back. But his strategy was not to counter the fear of the enemy with false propaganda, but rather, to strengthen faith in Isra’el’s one great ally – YHVH their God. He would go before them. The devouring fire that they had feared so much at Sinai (4:24 and 5:25) would be turned against their enemies. Ha’Shem is the one who would destroy and bring them down.²⁵³

B. It is not because of your righteousness (9:4a): How would Isra’el interpret such a victory? After ADONAI your God has driven them out from before you, do not say in your heart, “It is because of my righteousness that ADONAI has brought me in to possess this Land” (9:4a). Moshe makes it clear to God’s chosen nation that all they are, and everything they are able to accomplish, is due to the mercy and grace of YHVH. None of these things is based on their own merit or worth. It appears that the Israelites thought: our victory = our righteousness + their wickedness. They correctly understood the moral condition of the Canaanites, but were utterly wrong in the estimation of themselves.²⁵⁴

A. To drive them out (9:4b-5): The wickedness of the Canaanites did not prove the righteousness of Isra’el. Far from the victory being because of their righteousness, it was actually in spite of their stubborn resistance to His mitzvot. It is because of the wickedness of these nations that ADONAI is driving them out from before you. It is not by your righteousness or the uprightness of your heart that you are going in to possess their land. Rather, because of the wickedness of these nations, ADONAI your God is driving them out from before you, and in order to keep the word ADONAI swore to your fathers – to Abraham, to Isaac, and to Jacob (9:4b-5). Since Isra’el had been chosen to fulfill the purpose of YHVH, the fulfillment of that purpose would require a victory.²⁵⁵

B. It is not because of your righteousness (9:6): So, you should understand that it is not because of your righteousness that ADONAI your God is giving you this good Land to possess – for you are a stiff-necked people, stubborn and unresponsive (9:6). It was only by God’s grace (and the intercession of Moses in 9:18-29) that Isra’el was not destroyed along with the other pagan nations. Therefore, in reality, the correct calculation was: our victory = God’s promise to Abraham, to Isaac, and to Jacob + the wickedness of the enemy. These verses in the TaNaKh are comparable to the arguments made by Paul in Romans Chapters 1-3. Isra’el had many advantages and blessings that were undeniable, but they were all based on God’s election. When it comes to a moral standing before Ha’Shem, to matters of guilt or innocence, there was, and is, fundamentally no difference between Isra’el and the goyim, between Jews and Gentiles: For all have sinned and fall short of the glory of God (Romans 3:23).²⁵⁶

Is it not the same 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). The emphasis here is on the grace of God, not the goodness of God’s people, and this emphasis is needed today (Titus 2:11-3:7). When we forget the grace of God, we become proud and start thinking that we deserve all that YHVH has done for us. Then, ADONAI has to remind us that we are blessed, not because we are good, but because He is good! That reminder might be very painful. That’s the theme of the next part of Moshe’s message.²⁵⁷

Dear Great Heavenly Father, How Merciful You are! All praise and glory for any victory won goes to You, not to us. Though we may have used our mind or physical strength to get the victory – it is You who so skillfully crafted our minds and body by just Your spoken word. You are amazing (Genesis 1:26-27)! It is a joy that when a battle comes, we do not have to trust in our own strength or wisdom, but we can lean into you for Your help and guidance. But if any of you lacks wisdom, let him ask of God, who gives to all without hesitation and without reproach; and it will be given to him. (James 1:5). You are always right there near us to help and to guide us. For God Himself has said, “I will never leave you or forsake you,” (Hebrews 13:5c). We love to worship You. In Yeshua’s holy name and power of His resurrection. Amen

Moshe Remembered the Sin of the Golden Calf
9: 1-29

The deeper you get into Deuteronomy, the more Yeshua is revealed, ready for the one whose heart’s desire is to find Him. We have seen how YHVH began to tell the people of Isra’el that their election was purely by grace: It is not because you are more numerous than all the peoples that ADONAI set His love on you – for you are the least of all peoples. Rather, because of His love for you and His keeping the oath He swore to your fathers, ADONAI brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt (7:7-8). This point does not stop here, but continues on until the end of the chapter, and even until the end of the book. Moses reveals how, if not for the grace of God, they would have all been destroyed. Therefore, in order to put a greater emphasis on the aspect of grace, here, Moshe brings the Israelites back forty years to Mount Sinai, and reminds them that they were about to be destroyed because of their unbelief.²⁵¹

Moses Warns Isra’el
9:1 to 10:11

The warnings against false assumptions continue. Moses has already demolished any idea that Isra’el was superior because of her election (to see link click Cb – God Has Chosen Isra’el) and also any economic arrogance arising from her future prosperity (see Cg – Do Not Forget ADONAI). In this section Moshe targets what is perhaps the most destructive and constant distortion of all – moral self-righteousness. The thrust here, though directed at Isra’el, goes to the heart of the universal phenomenon in the behavior of all human beings, governments, and nations. In its prophetic power to challenge a complacent people, it matches the uncompromising rhetoric of Amos. Its unwelcomed accusations stand alongside the parables of Yeshua and the speech of Stephen (see the commentary on Acts Ax – The Stoning of Stephen). In its relevance to modern claims and counterclaims to “right” in international conflicts, it still speaks today.²⁵⁰

Do not Forget ADONAI
8: 11-20

Do not forget ADONAI DIG: How is forgetfulness more than amnesia? How would ADONAI treat the idolatry of His own people? What are the three steps toward ruin? How was Isra’el’s “forgetting” deliberate? How would the Promised Land itself be a source of testing for the Israelites? When did the manna stop falling from heaven? How were the Israelites to remember God? Why was wealth given to the Israelites? What did Ha’Shem say would happen if the Israelites ended up forgetting ADONAI?

REFLECT: How might the warning here apply to you? What are the things which cause you to forget God? What will you do to make sure these things do not come between you and God? How are producing wealth and accumulating wealth different? What does this tell you about your capacity to produce wealth? Is it harder for you to maintain a proper relationship with God in prosperity or hardship? How are you doing in that regard? How should one deal with a sense of satisfaction that lacks humility? Who do you know that you can help with this?

Looking to Isra’el’s near future, Moshe warns the people against feeling proud and self-sufficient as a result of the prosperity and abundance they will experience in the Promised Land.

The danger of forgetting God (8:11-16): Take care that you do not forget ADONAI your God by not keeping His mitzvot, ordinances and statutes that I am commanding you today (8:11). Forgetfulness is not merely a matter of amnesia. To forget ADONAI means two things. First, it means forgetting all the history of what God had done for them, both the lessons of the hard times and the blessings of the good times (to see link click Cf – The Danger of Prosperity). The facts may still be remembered, in a literal sense, but they have ceased being a part of a living memory of the reality of YHVH, who no longer seems to be a living and real presence. Hence, “forgetting” is felt as deliberate rejection, not just a mental lapse. So much of the pain that Ha’Shem expresses through the prophets is the result of this kind of “forgetting.”

Moses delineates the setting in which this “forgetting” might take place. Otherwise, when you have eaten and are full and have built good houses and lived in them, and when your herds and flocks multiply, and silver and gold multiplies for you and all that is yours multiplies, then your heart might become haughty and you will forget ADONAI your God. He brought you out from the land of Egypt, from the house of slavery (8:12-14). The anticipation of the good Land promised by YHVH had been a source of strength to the Israelites during their time of testing in the wilderness; following the conquest, however, the good Land itself could become a source of testing.²⁴⁵

He led you through the great and terrible wilderness – fiery serpents and scorpions, and thirsty ground where there was no water. He brought forth water for you from the flinty rock (8:15). He fed you in the wilderness with manna that your fathers did not know, in order to afflict you and test you, to do you good in the end (8:16). Inside the Land, manna would not fall. Isra’el would need to perform eleven mitzvot just to make bread – sowing, plowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, and baking (Shabbat 74b).

The danger of presumption (8:17-18): For any member of the covenant community, it would be gross presumption to say in your heart, “My power and the might of my hand has made me this wealth” (Deuteronomy 8:17; also see Psalm 127:1; Proverbs 30:9; Hosea 13:6). Yet precisely because the purpose of God is achieved through the cooperation of mankind, there was, and is, the inevitable temptation for us to boast of our achievements. Do not forget ADONAI! How easy it would be for Isra’el to become proud, to forget how helpless they were before the LORD rescued them, and to think that their success was due to their own strength and wisdom – and that they deserved it!²⁴⁶

God grants power and ability to His people for a special purpose: Rather you are to remember ADONAI your God, for it is He who gives you power to make wealth, in order to establish His covenant that He swore to your fathers – as it is this day, when the covenant was being renewed on the plains of Mo’ab (8:18). Such dependence on YHVH is humbling. Mankind does not live by bread alone but by every word that comes from the mouth of ADONAI (8:3b). The people could avoid pride in their power to make wealth if they would constantly remember ADONAI and the lesson of the wilderness: all of life is a gift from God and nothing is possible apart from Him.²⁴⁷

This lesson for Isra’el has wide implications for us today. Wealth and prosperity can never be regarded as a natural right. People with this ability to make wealth are good at building a business, making deals or sales and reaping a profit. If you have this business ability, you should be using it for God’s glory? How? First, realize your ability came from ADONAI and give him the credit. Second, use your business to serve a need of others and to share your faith with unbelievers. Third, return a tithe of the profit to YHVH as an act of worship. Finally, make it your goal to be a Kingdom builder, not just a wealth builder.²⁴⁸

Rejecting ADONAI’s authority (8:19-20): The section closes on a solemn note. Now if you do forget ADONAI your God, and go after other gods and serve them and worship them, I solemnly warn you today that you will certainly perish. Like the nations ADONAI makes perish before you, so you will perish, since you would not listen to the voice of ADONAI your God (8:19-20). The climax of this anticipated spiritual decay is that the Israelites, now comfortable in a fruitful Land that had graciously been given to them, would then turn from the living YHVH and start worshipping the false gods of their neighbors. Idolatry begins in the heart when gratitude to the Giver is replaced by greediness for His gifts. For even though they knew God, they did not glorify Him as God or give Him thanks (Romans 1:21a). An ungrateful heart can quickly become a haven for all sorts of sinful attitudes and appetites that gratify the flesh. What would Ha’Shem do? He would treat His own people’s idolatry the way He treated the idolatry of the Canaanites that they had conquered. He would destroy Isra’el and her false gods. Before Moshe finished his speech, he outlined the terms of the LORD’s covenant with Isra’el and the discipline He would send if the apple of His eye persisted in worshipping other gods. Prosperity, plus ingratitude, plus idolatry are three steps toward ruin. But these aren’t ancient sins, for they are present in hearts, homes, businesses, and our places of worship today.²⁴⁹

Dear Wonderful Heavenly Father, You are so special and wonderful! It is a joy to remember all You have done. It is amazing that in all Your great power, You have: never once lost control of Your anger, never once lashed out in unkindness, never had the slightest unclean thought. You are amazing and it is such a comfort to know You and to call You my Father (John 1:12). I love to praise and to obey You. I worship You with my whole heart. In Yeshua’s holy name and power of His resurrection. Amen

The Danger of Prosperity
8: 1-10

The danger of prosperity DIG: What should the Israelites have learned through receiving manna daily for forty years? What blocked their full learning? What does it mean to be disciplined by God “as a man disciplines his son?” What is the intended effect of God’s actions in the wilderness? What does the phrase “to test you” mean? What stage of life were the Israelites in during the wilderness wanderings for forty years? Why do you think the Israelites needed to experience this discipline before entering the Promised Land?

REFLECT: When, if ever, have you experienced, “God’s wilderness” in your life? How did it reveal who you were? What do you think your life would be like now if God had never tested you? In what ways is life different because of that? How has ADONAI cared for you? How would you like Him to care for you? What is the purpose of Ha’Shem’s discipline? Who and how does God discipline? The wilderness experience either makes, or breaks us? Do you remember how ADONAI led you through a wilderness experience? What did you learn?

ADONAI warns the Israelites to be aware of the danger of prosperity, causing them to forget the LORD their God by not obeying His mitzvot.

A. The danger of prosperity (8:1): You are to take care to do the whole mitzvah that I am commanding you today, so that you may live and multiply and go in and possess the Land that ADONAI swore to your fathers (8:1). This verse serves as an introduction to the entire chapter by calling Isra’el to obedience that will produce tremendous blessings, all according to YHVH’s promise to His people. But another way of looking at the chapter is to see that the wilderness, which was a place of testing, produced blessing in the end (8:16b), whereas the Land, which should be a place of blessing, would also be a place of testing the people’s loyalty and humility to ADONAI (to see link click Cg – Do Not Forget ADONAI).

B. ADONAI tests us (8:2-3): The desolation of the wilderness in stark contrast to the richness of the Promised Land. YHVH had led His people through the wilderness, however, for a particular purpose. You are to remember all the way that the LORD your God has led you these 40 years in the wilderness (8:2a). The act of remembering prompts obedience to God’s Word, for it brings to the forefront of the mind the reality and faithfulness of ADONAI; forgetfulness, then, is the same as disobedience, for the self and human concerns have pushed into the background the mind and the reality of the claims of God.²³⁸

Dear Great and Awesome Heavenly Father, We love You! Prosperity on earth lasts for but a moment, however worshiping You will go on for all eternity! Though life is busy, how wonderful to make time to meditate on how awesome You are! I love to picture the 10 plagues of Egypt and then you safely bringing Isra’el through the Sea of Reeds. I remember with joy Isra’el’s victory though their enemy was much greater in technical skill – chariots and in man power having men as numerous as the sand on the seashore (Joshua 11:4) – yet it is Your power that is most important. Isra’el was victorious and won because of your Almighty power (Joshua 11:1-11).

He led the Israelites through the wilderness for 40 years in order to humble them, to test them, to know what was in their hearts, whether they would keep His mitzvot or not (8:2b). How we respond to the tests of life reveals what’s really in our hearts, especially when those tests involve the everyday experience of life. The people of Isra’el were frequently hungry and thirsty and weary from the journey, and it was on those occasions that they became worried and critical. The Adversary tempts us to bring out the worst in us, but YHVH tests us to bring out the best in us. When God allows a difficult circumstance to test us, we will either trust Him and become more mature, or we will tempt Him and become more miserable. The difference? Believing the promises of God and relying on the Lord to care for us and bring us through for His glory and our good.²³⁹

When the people were hungry, YHVH fed them manna; the provision of manna was not simply a miracle, because it was designed to teach the Israelites a fundamental principle of their existence as the people of God. The basic source of life was God, and the words of God to the Israelites was more important to their existence than was food (8:3).²⁴⁰ He afflicted you and let you hunger, then He fed you manna – which neither you nor your fathers had known – in order to make you understand that man does not live by bread alone but by every word that comes from the mouth of ADONAI (see the commentary on The Life of Christ Bj – Jesus is Tempted in the Wilderness). Those who obeyed Ha’Shem in the daily responsibility of gathering manna would be more inclined to obey the rest of His mitzvot. And our relationship to the Word of God (manna) reveals our relationship to the God of the Word.

C. ADONAI cares for us (8:4): Neither did your clothing wear out on you, nor did your foot swell these 40 years (8:4). A further illustration of the care of YHVH for Isra’el is couched in vivid symbolic language, which simply means that God supplied their every need. There are three critical questions in life for most people (see the commentary on The Life of Christ Dt – Do Not Worry About Your Life, What Your Will Eat or Drink, or What You Will Wear), and ADONAI met all these needs for forty years. For your Father in heaven knows that you need all these (Matthew 6:32b). God doesn’t miraculously deliver bread, water, and clothing to our front doors today, but He does give us jobs and the ability to earn a living (8:18). The same Lord who provided Isra’el’s needs without human means can provide our needs using human needs.²⁴¹

C. ADONAI disciplines us (8:5): God saw the children of Isra’el as His own children whom He greatly loved. Isra’el is My son, My first born” (Exodus 4:22; Hosea 11:1). Now you know in your heart that as a man disciplines his son , so ADONAI your God disciplines you (8:5). After years of slavery in Egypt, the Jews had to learn what freedom was and how to use it responsibly. We commonly think of discipline only as a punishment for disobedience, but much more is involved. Discipline is “child training,” the preparation of the child for responsible adulthood. A judge justly punishes a convicted criminal in order to protect society and uphold the law, but a father lovingly disciplines a child to help that child mature. Discipline is evidence of God’s love and our membership in His family. My son, do not forget my teaching, but let your heart keep my mitzvot (Proverbs 4:11-12).

When you think of the Lord’s discipline of His children, don’t envision an angry parent punishing a child. Instead, see a loving Father challenging His children to exercise their physical and mental muscles so they will mature and be able to live like dependable adults. When we’re being disciplined, the secret of growth is to humble ourselves and submit to God’s will (see the commentary on Hebrews Cz – God Disciplines His Children). To resist ADONAI’s discipline is to harden our hearts and resist the will of the Father. Like an athlete in training, we must exercise ourselves and use each trial as an opportunity to grow.²⁴²

B. ADONAI tests us (8:6): The “key” that opened the door to the Promised Land was simple: So, the new generation was urged to keep the mitzvot of ADONAI their God – to walk in His ways and to fear Him (8:6). The fear of ADONAI is the beginning of knowledge, but fools despise wisdom and discipline (Proverbs 1:7). The wilderness period was therefore a time of testing. It was a time of adolescence in Isra’el’s history, when the people learned to understand by experience the way in which the LORD wanted them to walk. Adolescence and education in the ways of God may involve testing and hardship, but there was a goal beyond the growing pains. It was the good Land that was promised to the descendents of Abraham, Isaac, and Jacob. If the people were obedient to Ha’Shem and feared to disobey the One who is so powerful and holy, then, they would mature from adolescence to adulthood, the time anticipated in the following verses.²⁴³

A. The danger of prosperity (8:7-10): Moses’ description of the Land stands in stark contrast with what Isra’el had seen and experienced in the wilderness. When ADONAI your God brings you into a good Land – a Land of wadis with water, of springs and fountains flowing out in the valleys and hills, a Land of wheat and barley, vines, figs and pomegranates, a land of olive oil and honey, a Land where you will eat bread with no poverty, where you will lack nothing (Hebrew: chaser). The verb is the same that David used when he said: ADONAI is my Shepherd: I shall not want (Hebrew: chaser). The Land contained additional mineral deposits. It was a Land whose stones are iron, and out of whose hills south of the Dead Sea you can dig copper. So, you will eat and be full, and afterwards you will bless ADONAI your God for the good Land He has given you (8:7-10). There’s danger in prosperity and comfort, for we may become so wrapped up in the blessings that we forget the One who gave us the blessings. For this reason, Moshe warned the Jews to praise YHVH after they had eaten their meals so they wouldn’t forget the Giver of every good and perfect gift (Deuteronomy 8:10; James 1:17).²⁴⁴

Depend Totally on God
8: 1-20

This is the chapter of testing. Isra’el’s loyalty to YHVH is the theme. Two tests are addressed; one past and one future. First, Moses reminded the nation that they were humbled in the wilderness through hunger and hardship, however, YHVH provided for all of their needs. And when He was tempted in the wilderness, Yeshua also responded by saying: man does not live by bread alone but by every word that comes from the mouth of ADONAI (Deuteronomy 8:3). Opposed to Isra’el, Messiah knew that His provision came only from His heavenly Father. Secondly, another type of testing awaited the Israelites in the Promised Land. But there, the testing would be reversed. It would not be of hunger and hardship, but of prosperity and plenty: So, you will eat and be full, and you will bless ADONAI your God for the good land He has given you. Take care that you do not forget ADONAI your God by not keeping His mitzvot, statutes (Hebrew: hachukkim, meaning to write into law permanently) and ordinances (Hebrew: hammishpatim, meaning a judgment of the court) that I am commanding you today (8:10-11). Unfortunately, Isra’el failed both tests.

In this chapter Moshe focuses on ADONAI, the source of all blessings. The new generation of Israelites needed to know that truth. This will be emphasized until the end of the book. Yeshua’s quotation of Deuteronomy 8:3 is very significant. It is there that we are beginning to see the close relationship between Isra’el and her Messiah. When Jesus quoted this passage, both Isra’el in Deuteronomy, and Christ in Matthew 4:1-11, had just finished a period of testing. For Isra’el it was forty years; for Yeshua it was forty days.

The number forty symbolizes testing, or judgment. Moses lived in Egypt for forty years (Acts 7:23), he lived in Midian for forty years (Acts 7:30), and he lived in the wilderness for forty years (Exodus 16:35; Numbers 32:13; Deuteronomy 29:5); King Sha’ul ruled for forty years (Acts 13:21); King David ruled for forty years (First Kings 2:11); and Solomon ruled over Isra’el for forty years (First Kings 11:42). The Flood lasted forty days (Genesis 7:17); the twelve spies were in the Promised Land for forty days (Numbers 13:21); Goliath came out and challenged the Israelites for forty days (First Samuel 17:16); and the Ninevites were given forty days to repent (Jonah 3:4).

Regarding this relationship between Isra’el and Yeshua, both shared the title of the Son of God. In the TaNaKh those who are called the Son of God are those who were created directly by God Himself. First, the angels (Job 2:1); second, Adam (Luke 3:38); third, Yeshua (Micah 5:2; Psalm 2:7 and Proverbs 30:3); and forth, Isra’el (Hosea (11:1). Hosea’s prophecy: When Isra’el was a youth I loved him, and out of Egypt I call My son, is quoted by Matthew about Yeshua, “He stayed there until Herod’s death. This was to fulfill what was spoken by ADONAI through the prophet [Hosea], saying: Out of Egypt I called My son” (Matthew 2:15). Therefore, both Isra’el and Jesus shared the same title, the son of God. But where Isra’el failed, ultimately, Messiah would succeed (see the commentary on Isaiah, to see link click Hl – The Cone of Isaiah). But once Christ’s word of redemption is done, Isra’el is reestablished as God’s servant (see the commentary on Isaiah In – He Made My Mouth like a Sharpened Sword).²³⁷

Show No Pity
7: 16-26

Show no pity DIG: What kind of life do you think the Israelites had in the wilderness, as compared to the more urban population of Canaan? How might this affect the Israelites’ will to conquer the nations of Canaan? If the Israelites viewed these nations as strong, how did it affect their opinion of the gods of these nations? What problems might this create for the Israelites as they attempted to establish themselves in Canaan? About how long did it take to control the whole Land? What is the cherem judgment? Why did God impose it?

REFLECT: We aren’t supposed to isolate ourselves from the world (First Corinthians 5:9-13) because the world needs our witness and service. We cooperate with different people at different times for different reasons, but we’re careful not to compromise our witness for Messiah. We do some things because it’s for the good of humanity and other things because we’re citizens or employees. But whatever we do, we seek to do it to the glory of God. How are you doing with this balance of being a light to the world, yet separate from the world?

The Isrealites were to utterly destroy the pagans of Canaan and show no pity. If they would not do so, Isra’el would become ensnared by their gods and would not experience the blessings that ADONAI intended for them.

A. You must utterly destroy all the Canaanites (7:16): You will devour all the peoples ADONAI your God gives over to you. Your eye is not to pity them. You are not to serve their gods, for that would be a snare to you (7:16). Moses reminded the Israelites of their God-given task, the extermination of all the Canaanites and their gods (to see link click Ag – The Problem of Holy War in the TaNaKh). Moshe warned them against the natural sympathy they would feel for those pagans and pressed them to carry out Ha’Shem’s bidding. If the Israelites would not do so, they would become ensnared by the pagans and their gods (Exodus 34:12-14), and as a result, would not experience the blessings just mentioned (see Cc – Because You are Listening).²³²

B. ADONAI will destroy them (7:17-21): The remedy for fear would be a good memory. Remembering God always gives evidence of His continuing faithfulness. For Isra’el, the victory in the coming holy war was already assured because the commander of YHVH’s army (Joshua 5:14), the pre-incarnate Yeshua Messiah, was leading them. But Moses knew the hearts of his fellow Israelites. He remembered how forty years earlier the Anakites had made their hearts melt (see An – Isra’el’s Lack of Faith). The Israelites were to concentrate not on the strength of their enemies but on the greatness of their LORD, and how He had already provided for them, especially their deliverance from Egypt.²³³ Suppose you say in your heart, “These nations are more numerous than I – how can I drive them out?” You are not to be afraid of them. You are to be sure to remember what ADONAI your God did to Pharaoh and to all Egypt: the great trials that your eyes saw, the signs and wonders, and the mighty hand and outstretched arm by which ADONAI your God brought you out. So will ADONAI your God do to all the peoples you fear. Moreover, YHVH would cause Isra’el’s enemies to run from her in battle as if they were attacked by a swarm of hornets. ADONAI your God will send the hornets against them, until the survivors and those in hiding perish before you. There would be no hiding place from the victorious pursuit of God’s people. The enemies of Isra’el were already afraid of them (Exodus 15:15; Numbers 22:3; Joshua 2:9-11 and 24, 5:1 9:24). You should not be terrified of them, since ADONAI your God is in your midst – a great and awesome God (7:17-21). Therefore, far from being afraid of the enemy, it was God Himself that the enemy needed to fear!

C. ADONAI will remove the nations before you (7:22): The process of settlement and complete control of the Land would be gradual. ADONAI your God will drive away those nations before you little by little – you will not be able to put an end to them all at once, or else the beasts of the field will multiply on you (7:22). The enemies of YHVH would be driven out only gradually, so that the wild beasts might be kept under control. Practical reasons would also slow down the speed with which Isra’el could separate themselves from the Canaanites. On the one hand, she was separated from the world. But, on the other hand, she could not live outside the world. The conquest would take time.²³⁴ According to the book of Joshua, it took Isra’el about seven years to control the whole Land. First, Joshua cut straight across Canaan and divided the Land (Joshua Chapters 1-8); then he conquered the nations in the south (Joshua Chapters 9-10); and then those to the north (Joshua Chapter 11). But this left “mopping up” operations for the individual tribes, some of them never did eliminate the enemy from their territory (Judges Chapters 1-2).²³⁵

B. ADONAI will destroy them (7:23-24): But ADONAI your God will give them over to you, and He will throw them into great confusion until they are destroyed. A divinely inspired panic would overwhelm the Canaanites and render them helpless in battle (Exodus 23:28; Joshua 24:12; Judges 7:17-24). He will hand over their kings to you, and you will blot out their name from under the heavens (see 12:2-3). No man will stand up to you, until you have destroyed them all (7:23-24). The historical reality ended up somewhat differently, but the clear message is the conquest of Canaan was the act of God, a holy war, not merely an arbitrary territorial aggression. However, Isra’el’s eventual inability to conquer the Canaanites completely does not reflect on Isra’el’s God, but on the nation’s unwillingness to take their God at His word.²³⁶

A. You must utterly destroy all the idols of the Canaanites (7:25-26): Finally, the chapter returns to its opening concern (see Ca – Warning Against Idolatry), the vital importance that Isra’el remain unimpressed, untempted, unsnared, and uncontaminated by the idolatry of Canaan. It was a very serious matter. Not only were the memory of the kings to be wiped out, but also the carved images of their gods were to be burned with fire. You are not to covet the silver or gold on them or take it for yourself – or you could be snared by it, for it is an abomination to ADONAI your God. Coveting silver and gold is something which brings a curse. Far from the silver and gold bringing prosperity, they will lead to the destruction of legitimate possessions. You are not to bring an abomination into your house – for you, like it, will be a banned thing. It wasn’t enough for the Jews to merely obey the command to destroy what God had condemned. They needed to obey from their hearts. You must utterly detest and utterly abhor it; otherwise, the Israelites themselves would become the objects of the LORD’s holy war, for the idols of Canaan were devoted to destruction (7:25-26).

A telling illustration of what would happen if the thing devoted to destruction was kept for one’s self is provided in the story of Achan at Ai. This is the concept of the cherem judgment, which means to be devoted to destruction. Even though Jericho was devoted to destruction, when Achan took a beautiful robe from Shin’ar, five pounds of sliver shekels and one-and-a-quarter-pound wedge of gold (Joshua 7:21), he became devoted to destruction. He chose the spoils of war over the blessings of obeying God’s Word (Psalms 119:14, 72, 127, 162). As a result, Joshua, together with all Isra’el, took Achan, with the sliver, the robe, the gold wedge, his wife, his sons, his daughters, his cattle, his donkeys, his sheep, his tent, and everything he had, and brought them up to the Achor Valley . . . then all Isra’el stoned him to death and burned them to ashes. Over him they piled a great mound of stones. Finally, ADONAI turned away from His fierce anger (Joshua 7:24-26a). Those seven nations who occupied the Land promised to Isra’el were to be utterly destroyed, which meant they were devoted to destruction, and were to be dealt with just like Achan was dealt with. The Israelites were supposed to deal with them like they had done when they defeated Og earlier. They captured all his cities and killed everyone who was devoted to destruction – men, women and children. They left no survivors (2:34). Little Canaanites would grow up to be big Canaanites. They were to show no pity.

Dear Holy Heavenly Father, You are 100% Holy – perfectly pure! In today’s world nothing is a sin and everyone thinks they are right to do whatever they want to do. That is just like the time of the judges. In those days there was no king in Israel; every man did what was right in his own eyes. (Judges 17:6, 21:25). Mankind is so full of pride at their own success that they worship themselves, instead of bending the knee to You. They do not realize that there is safety and joy in making You the King of our lives. So now, O kings, be wise, take warning, O judges of the earth! Serve Adonai with fear, and rejoice with trembling. Kiss the Son, lest He become angry, and you perish along your way – since His wrath may flare up suddenly. Happy is everyone taking refuge in Him (Psalms 2:10-12)! We joyfully give You our total obedience and willing suffer any mocking or derision that others may give us for following You. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). We love You and delight in worshiping and praising You. In Yeshua’s holy name and power of His resurrection. Amen

Because You are Listening
7: 12-15

Because you are listening DIG: What are the main events of this parashah? Did the promises of God as a nation depend on Isra’el’s faithfulness? Did the blessings or cursings of Ha’Shem depend on her obedience to the Torah? Do these verses teach a “prosperity gospel?” Explain how fruitfulness and the Promised Land expand together as a result of obedience.

REFLECT: Are you doing your best to live your life according to biblical standards. It’s not that “bad things can’t happen to good people” (Psalms 37 and 73), but since God has set up in the world a “stream of blessing,” and a “stream of cursing” using the Torah as our blueprint for living, which “steam” are you in right now. Are you ready to cross over your Jordan?

Parashah 46: ‘Ekev (Because) 7:12-11:25
(Click to see Af – Parashah)

The Key Person is Moshe, speaking to all Isra’el.

The Scene is the wilderness east of the Promised Land. Moses continues his final speech to the Israelites just before they were to enter the Promised Land.

The Main Events include more speech from Moshe: future blessings for obedience, reminders from past signs and wonders, and encouragement to follow ADONAI now; remembering the golden calf incident, new tablets of stone, and the ark; phylacteries and mezuzah as reminders; anticipating prosperity in rain-fed Land as a result of super-obedience.²²⁷ The people were to have no tolerance for idols of any kind.

What God promises does not depend of Isra’el’s strength or merit. Rather, it resides in the character of their God. Obedience to the Torah was not the means of gaining the covenant, but the means of maintaining and enjoying it.

Because (Hebrew: ‘ekev) you are listening to these rulings, keeping and obeying them, ADONAI your God will keep with you the covenant and mercy that He swore to your ancestors (to see link click Cb – God Has Chosen Isra’el). In other words, as long as the Israelites obeyed the commandments of the Torah, they would prosper in the Land they were about to conquer, just as the LORD had promised to their forefathers. These words describe YHVH’s choice to make Isra’el His own, and His tender care of them. He will love you, bless you and increase your numbers (7:12-13a). God’s promise to multiply their population (Genesis 17:2 and 20, 48:4; Exodus 32:13; Leviticus 26:9; Deuteronomy 1:10) contrasts with the way He found them, small and insignificant.

‘Ekev comes from the root akav (meaning to take by the heel), as does the name Jacob, who had grabbed the heel of his twin brother Esau while still in the womb of Rebekah. Jacob was later named Isra’el in commemoration of his struggle with the Angel of the LORD at Peniel (see the commentary on Genesis Hw – Jacob Wrestles with God). The Lord then declared to him, “Your name shall no longer be Jacob (“heel holder” of Esau) , but Isra’el (“contender with God“); because you have shown your strength to both God and men and have prevailed (Genesis 32:28). The first occurrence of the root word appears in Genesis 3:15, where ADONAI prophesied that even though the Messiah’s heel would be bruised, the very head of the serpent would be crushed (see the commentary on Genesis Be – He Will Crush Your Head and You Will Strike His Heal). Therefore, in this parashah, Isra’el is called to grapple with the commandments and to perform them diligently, lest they find themselves driven out of the Land.

ADONAI will also bless the fruit of your body and the fruit of your ground – your grain, wine, olive oil and the young of your cattle and sheep – in the Land He swore to your ancestors that He would give you. You will be blessed more than all other peoples; there will not be a sterile male or female among you, and the same with your livestock (7:13b-14). 

In this passage, as in many others in the TaNaKh, a close relationship between the people and the Land is pictured. An obedient people enjoy the blessing of God on their Promised Land, while those who are disobedient discover that the curse would touch their crops and flocks (also see Deuteronomy 27:11 to 28:68 and Leviticus 26).²²⁸

How literally are we to take verses 12-15? At face value it promises Isra’el an idyllic, poverty-free, sickness-free life. It is easy to see how such scriptures can be taken up by supporters of the so-called “prosperity gospel” as the biblical justification for believing that “health and wealth” are guaranteed to believers today. It certainly has to be said that the words have a literal meaning in their context. This is to say, Moses is talking about real crops, animals and children, and should not be spiritualized into some metaphor for any other kind of blessing.

However, there are two factors that put these verses into a wider biblical perspective that rules out a simplistic “prosperity gospel.” First, in the TaNaKh itself health and wealth were not in themselves a reliable sign of faith and obedience. Some people gained property through the oppression of others, as the prophets point out repeatedly, And the lack of, or loss of, the good things of life may have nothing to do with personal sin or disloyalty to God, as the book of Job teaches us. On the other hand, it is easy to see the often the wicked prosper and the righteous suffer, and Ha’Shem seems strangely distant (Psalms 37 and 73).

Secondly, a strictly literal approach to YHVH’s response to sin does not fit 7:10b, where Moses declares: He will not be slow to discipline those who hate Him; He will repay those to their faces. Yet in our human experience, not only do evildoers sometimes have delayed justice, sometimes generations later, but the very fact of the delay can be interpreted as ADONAI leaving time for repentance. 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, but for all to come to repentance (Second Peter 3:9). Therefore, 7:10b must be understood in general principle that God’s judgment awaits the wicked. But it is not instant. And it is not automatic, in that ADONAI leaves room for repentance.

In the same way, verses 12-15 need to be taken as a true principle. The LORD loves to bless those who are obedient and loyal to His covenant, and their lives they enter into a “stream of blessing,” not excluding material blessings. But the connection between faith, obedience, and material blessings is neither instant and automatic, nor experienced by all believers. Sickness and barrenness are not exclusive experience of the wicked even in the Dispensation of the Torah (see the commentary on Exodus Da – The Dispensation of the Torah).²²⁹

This positive message of abundant, divine blessing on Isra’el also represents a veiled rebuke against those who worshiped the false god Ba’al. What YHVH promised to Isra’el, here, are the very things the Canaanite gods were supposed to provide for their worshipers. Ha’Shem, the only living God, is the One to whom the Israelites must look rather than any dead, pagan, god.²³⁰

ADONAI will remove all illness from you – He will not afflict you with any of Egypt’s dreadful diseases, which you have known; instead, He will lay them on those who hate you (7:15). The reference to Egypt is particularly appropriate for Moses’ audience, for some of them, if they were old enough, and their parents would still have been able to remember the particular diseases associated with that land. In ancient Egypt, such diseases as elephantiasis, various types of boils, and diseases of the eyes and bowels were especially common and unpleasant. The Israelites would no longer be plagued with such sickness, but God would inflict it on their enemies.²³¹

Dear Heavenly Father, It is a joy to listen to You, for You are always wise and loving. Thank You for giving us mitzvot that will help us be happier as we follow them. Thank You that when someone is selfish and sins – and there is no one who does not sin (First Kings 8:46; Second Chronicles 6:36; Romans 3:23), you forgive when we confess and turn back to You in repentance. If we confess our sins, He is faithful and righteous to forgive our sins and purify us from all unrighteousness (First John 1:9). Praise You that You are never too busy to listen (First John 5:14-15) to Your children (John1:12). You are always there with us whenever we need a friend: For God Himself has said, “I will never leave you or forsake you,” (Hebrews 13:5c). Praise You for being so wonderful and always available. We love You! In Yeshua’s holy name and power of His resurrection. Amen

God Has Chosen Isra’el
7: 7-11

God has chosen Isra’el DIG: Why did God choose Isra’el? Why do you think God reminds them of this? Who are the partners in the B’rit Chadashah? Where do the Gentiles fit into God’s plan? What is replacement theology? What two categories do the LORD’s subject fall into? What does He guarantee?

REFLECT: What is the danger of a hardened heart? In what sense has God chosen you? Why do you think He has done this? Since God has kept His promises to Isra’el, what does that mean regarding His promises to you? If Yeshua returned today, what would He find in you? How can you honor Him today through being faithful to His Word?

Here, Moses pursues one of the deep mysteries of the entire Bible . . . the unexplained, self-motivated love of God for humanity in general, and for Isra’el in particular.

YHVH’s choice of Abraham was an act of sovereign grace. He came from Ur of the Chaldees, where his family worshiped other gods (Joshua 24:2c), and the God of glory appeared to him there (Acts 7:1-3). Abraham and his wife Sarah had no children, but were promised descendents as numerous as the sands of the seashore and the starts in the sky. Later, they had one son Isaac, who had two sons, Esau and Jacob, and from Jacob’s twelve sons came the twelve tribes of Isra’el. When Jacob’s family gathered in Egypt, there were only a couple hundred of people (see the commentary on Genesis, to see link click Km – Jacob’s Genealogy), but by the time they were delivered from Egypt, they had become a great nation. Why did this happen? Because ADONAI loved them and kept the promise that He had made to their ancestors.

But, we must not overlook the body of Messiah. The wall of division has been broken down between Jew and Gentile. Paul teaches us: But now in Messiah Yeshua, you [Gentiles] who were once far off have been brought near by the blood of Messiah. For Yeshua is our shalom, the One who made the two into one [body] and broke down the middle wall of separation (Ephesians 2:14). Although the B’rit (Covenant) Chadashah (New) is made with the whole house of Yisra’el and with the whole house of Judah (see the commentary on Jeremiah Eo – The Days are Coming, declares the LORD, When I Will Make a New Covenant with the People of Isra’el), Gentiles can now participate in the blessings of being grafted into the Olive Tree (Romans 11:17). Now, all those who are born again through faith in Yeshua are chosen in Messiah before the foundations of the world (Ephesians 1:4). Like the Jews, the Gentiles are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession (First Peter 2:9a), and are called to be a light to the lost world (Matthew 5:14-16).²²¹ However, Isra’el has a different national destiny (see the commentary on Revelation Fi – The Government of the Messianic Kingdom).

There are Gentiles who teach that because of Isra’el’s sin, she had forfeited all the blessings of her covenant with ADONAI, and they have been transferred to the Christian Church. This is called replacement theology, where the Christian Church has replaced Isra’el in God’s plan. They believe that Jews are no longer God’s chosen people, and God does not have specific future plans for the nation of Isra’el.²²² This is a heretical teaching because it is another gospel (see the commentary on Galatians Ak – The Hebrew Roots Movement: A Different Gospel). YHVH is the Promise Keeper and is faithful to His covenant. ADONAI’s choice of Isra’el is not based her actions, it is based on His faithfulness.

Dear Loving Heavenly Father, How wonderful you are! You are Holy and all loving! Praise You that You never stop loving Your firstborn, the Israelites (Exodus 4:22). Even when You had to discipline them and allowed Assyria to scatter them, and Babylon to take them to Babylonia for a seventy-year exile – it was Your love that was seeking to correct them and to bring them back into a loving relationship with You as their Master. Praise You that the Gentiles never replaced Isra’el in any way; but were grafted in to Israel’s vine (Romans 11:17). One new body was created out of the two. But now in Messiah Yeshua, you who once were far off have been brought near by the blood of the Messiah. For He is our shalom, the One who made the two into one and broke down the middle wall of separation. Within His flesh He made powerless the hostility – the law code of mitzvot contained in regulations. He did this in order to create within Himself one new man from the two groups, making shalom, and to reconcile both to God in one body through the cross – by which He put the hostility to death (Ephesians 2:13-16).

It is such a comfort to know that You continue to love Isra’el, even using the last seven years on earth before the Messianic Kingdom to break her pride so she finally calls Yeshua her Lord, and when You return all Isra’el will be saved (Romans 11:26a). Then it will happen – it is a declaration of ADONAI – that in the entire land two-thirds will be cut off and die, but a third will be left in it. This third I will bring through the fire. I will refine them as silver is refined, and will test them as gold is tested. They will call on My Name and I will answer them. I will say, ‘They are My people,’ and they will answer, ‘ADONAI is my God.’ (Zechariah 13:8-9). You are an Awesome God whom we love to worship and serve! In Yeshua’s holy name and power of His resurrection. Amen

However, just like the teaching in the B’rit Chadashah (Ephesians 2:8-9), there is no room for the Jews to boast because they are the apple of His eye (Zechariah 2:12). The Ruach ha-Kodesh, speaking through Moses, said to them, “It is not because you are more numerous than all the peoples that ADONAI set His love on you and chose you.” The root meaning of the verb set is “to fasten together,” because God is married to Isra’el with an eternal bond. For you are the least of all peoples (7:7). The Land was promised to her only because of God’s love and mercy.

Rather, because of His love for you and His keeping the oath He swore to your fathers, ADONAI brought you out with a mighty hand and redeemed you (see the commentary on Exodus Bz – Redemption) from the house of slavery, from the hand of Pharaoh king of Egypt and bringing them to the present moment on the plains of Mo’ab (7:8). Isra’el needed to remember who she was and why she was chosen as a nation (see the commentary on Exodus De – You Will be For Me a Kingdom of Priests). But knowing that Isra’el might think that they deserved to be great, God would later tell them that it was not because of their righteousness that they would inhibit the Land (9:4-6).

But today the rabbis teach something entirely different. The Talmud declares, “This teaches us that the Holy One, blessed be He, offered the Torah to every nation and every tongue, but none accepted it, until He came to Isra’el who received it (Mas. Avodah Zarah 2b). Another rabbi in the same section said that God “suspended the mountain over Isra’el like a vault, and said to them: If you accept the Torah, it will be well with you, but if not, there you will find your grave.” How in the world did they come up with that story? Surely not from the Scriptures. No wonder there are repeated pleas for Isra’el to go back to her roots which are found in the TaNaKh. The election of Isra’el then, is exactly the same as it is for the believer today: Not by deeds of righteousness which we had done ourselves, but because of His mercy – He saved us through the mikveh of rebirth and renewing of the Ruach ha-Kodesh (Titus 3:5). Just like Isra’el, there is nothing intrinsic in us that makes us savable.²²³

But, because of her status as God’s chosen nation, Isra’el was considered a unique people committed to preserving a distinctiveness among the nations. On that basis, they were not to compromise with the idolatrous and perverted polytheism of the Canaanites.²²⁴ Thus, His subjects fall into two different categories: those who love Him and those who hate Him. The ones who genuinely obey His covenantal demands are the ones who love Him. Actions speak louder than words. God’s love and choice of Isra’el was not abstract; rather it was known through the experience of YHVH maintaining His covenant kindness. Know therefore that ADONAI your God, He is God – the faithful God who keeps covenant kindness (see the commentary on Ruth Af – The Concept of Chesed) for a thousand generations with those who love Him and keep His mitzvot (7:9).

However, the ones who reject this covenantal relationship and its demand for steadfast loyalty will meet a different fate. For Ha’Shem repays those who hate Him to their face, to annihilate them. He will not be slow to discipline those who hate Him; He will repay those to their faces (7:10). None of these covenantal rebels will escape. YHVH is a zealous God and will not tolerate any challenge to His sovereignty (6:10-15). The focus here is on the personal consequences for those Israelites who hardened their hearts towards ADONAI.²²⁵ The writer to the Hebrews said it another way (see the commentary on Hebrews As – Today, If You Hear His Voice, Do Not Harden Your Hearts)

Therefore, in light of these factors, Isra’el is urged to keep the mitzvot – both the statutes and the ordinances – that I am commanding you today, to do them (7:11). This triad: mitzvot, statues, and ordinances appear in three other passages (5:31, 6:1 and 26:17), and embody everything that God commanded as a unit. This verse is like a pause to catch our breath. It represents a climax, and points to the fact that we have come to the chapter’s one main point.

Haftarah va’Et’chanan: Yesha’yahu (Isaiah) 40:1-26
(see Af – Parashah)

The haftarah begins with ADONAI commanding Isaiah, and all who love Jerusalem, to comfort her (see my commentary on Isaiah Hc – Comfort, Comfort My People Says Your God). How much more during the trauma of bombings and the hopelessness of a life without the Messiah? Pray for the peace of Jerusalem (Psalm 122:6), and that the Prince of peace will return and establish His please plan. This haftarah reading always falls on Shabbat Nachamu (the Sabbath of Consolation), after the fast day on the ninth of Av (see the commentary on The Life of Christ Mt – The Destruction of Jerusalem and the Temple
on Tisha B’Av in 70 AD). God commands the prophets to speak a message of comfort to the heart of Isra’el, even if she is in exile with her Temple destroyed (Isaiah 40:2).²²⁶

B’rit Chadashah suggested readings for Parashah va’Et’chanan:

Messiah spoke words of rebuke to Yerushalayim. These very same words of rebuke, however, become words of comfort when the hearers respond with repentance and faith (see the commentary on Hebrews Cz – God Disciplines His Children). Messiah’s harsh words are motivated by a deep love that is clear in the final verses. Yeshua is pleading with God’s covenantal people to return. He has commissioned us to do the same (Mattityahu 23:31-39).

Also see Mattityahu (Matthew) 4:1-11, 22:33-40; Mark 12:28-34; Luke 4:1-13, 10:25-37; Acts 13:13-43; Romans 3:27-31; First Timothy 2:4-6; Ya’akov (James) 2:14-26; and all the readings for Parashah 17 (see the commentary on Exodus Cx – Now Jethro Heard Everything God Had Done for Moses and for His People Isra’el).

Warning Against Idolatry
7: 1-6

Warning against idolatry DIG: Why weren’t the Israelites to worry about the combined military strength of the various peoples of Canaan? What did Ha’Shem mean when He said to utterly destroy them? Which of these commands make you uncomfortable? Can this be reconciled with the picture of God as merciful? What happened to Achan? Why didn’t the Israelites obey Ha’Shem regarding His demands about them? What happened to them? What were the Israelites supposed to do with the many altars and idols they found in Canaan? What was the historical result of all her disobedience?

REFLECT: What in these verses tells you that sin is not a small matter to Ha’Shem? Can a holy God ignore such blatant disregard for His commandments? What eventually happens when we keep disobeying the clear instructions of Ha’Shem? When Ha’Shem told Isra’el to utterly destroy the inhabitants of the Promised Land, does that seem unusually cruel to you? Why? Why not? Who are those in the world today that God doesn’t want you to be unequally yoked with? Are you intermarrying with them? Are you handing your children over to them? In what sense can you destroy them? What will happen if you don’t?

After dispossessing of the various peoples of Canaan, the children of Isra’el were to avoid any friendly relationships with them; instead, they are to utterly destroy them and their idolatrous objects of worship, for YHVH has made Isra’el His special possession.

Utterly destroy them (7:1-2a): When ADONAI your God brings you into the land you are entering to possess and drives out many nations before you – the Hittites and the Girgashites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites (7:1a).

The center of the Hittite empire (1800-1200 BC) was located in Asia Minor. It is unclear whether the Hittites mentioned here are directly related to that empire or migrated there much earlier and share a common ancestor. The Girgashites are mentioned several times in the TaNaKh (Genesis 10:16, 15:21; Deuteronomy 7:1; Joshua 3:10, 24:11; Nehemiah 9:8; First Chronicles 1:14). They seem to be mentioned in Egyptian texts as allies of the Hittites. The Perizzites (Genesis 13:7, 34:30; Joshua 3:10, 7:1; Judges 1:4-5), seem to have lived in unwalled villages both east and west of the Jordan River.²¹⁶ Although the Amorites and the Canaanites originated from different places (the Amorites being originally from the upper Euphrates region and having migrated to Canaan in the late third millennium, the Canaanites being the descendants of Ham and indigenous to Canaan), it appears that the Amorites generally occupied the hill country, while the Canaanites inhabited the coastal and lowland regions. The Hivites, or Horites lived in various parts of Canaan and Lebanon (Genesis 14:6, 36:20-22, 29-30; Numbers 13:5; Deuteronomy 2:12 and 22), and are associated with Shechem (Genesis 34:2), Gibeon (Joshua 9:7, 11:19), and Mount Hermon (Joshua 11:3). The Jebusites were descendents of Ham through Canaan (Genesis 10:16) and occupied the hill country of Canaan (Numbers 13:29; Joshua 11:3). Named after the city of Jebus, which remained in their hands until David conquered it and renamed it Jerusalem (see the commentary on the Life of David, to see link click Co – David Conquers Yerushalayim). As a group those seven nations were more numerous and mightier than Isra’el (7:1b). Various listings of nations occur twenty-seven times in the TaNaKh, with the number of nations ranging from two to twelve. Therefore, it is likely that seven reflects the number of completeness.²¹⁷

The strength and numbers of the enemy, however, were not to be cause for alarm for the Israelites, for the God of the covenant would grant His chosen people the strength to be victorious. ADONAI your God gives them over to you and you are to strike them down, then you are to utterly destroy them (7:2a). This is the concept of the cherem judgment, which means to be devoted to destruction. Even though Jericho was devoted to destruction, when Achan took a beautiful robe from Shin’ar, five pounds of sliver shekels and one-and-a-quarter-pound wedge of gold (Joshua 7:21), he became devoted to destruction. As a result, Joshua, together with all Isra’el, took Achan, with the sliver, the robe, the gold wedge, his wife, his sons, his daughters, his cattle, his donkeys, his sheep, his tent, and everything he had, and brought them up to the Achor Valley . . . then all Isra’el stoned him to death and burned them to ashes. Over him they piled a great mound of stones. Finally, ADONAI turned away from His fierce anger (Joshua 7:24-26a). Those seven nations who occupied the Land promised to Isra’el were to be utterly destroyed, which means they were devoted to destruction, and were to be dealt with just like Achan was dealt with. The Israelites were supposed to deal with them like they had done when they defeated Og earlier. They captured all his cities and killed everyone who was devoted to destruction – men, women and children. They left no survivors (2:34). Little Canaanites would grow up to be big Canaanites (see Ag – The Problem of Holy War in the TaNaKh).

Dear Heavenly Father, You are holy and You cannot live with sin. It is Your love that said, “Destroy the evil Canaanites.” It is your love that says, “Do not be unequally yoked.” Praise You for You are wise in what You permit and what You say no to. For Adonai Elohim is a sun and a shield. ADONAI gives grace and glory. No good thing will He withhold from those who walk uprightly (Psalms 84:12). Praise You that You always want what is the very best for Your children. When we run to You asking Your guidance, we can trust that there is nothing better for us. Your no is a wise and kind no and Your yes is spoken with Your arm outstretched to help us. For God Himself has said, “I will never leave you or forsake you,” so that with confidence we say, “The Lord is my helper; I will not fear. (Hebrews 13:5c-6a). We love worshiping You, obeying You and look forward to praising You all day long in Your wonderful heavenly home of eternal peace and joy! In Yeshua’s holy name and power of His resurrection. Amen

Unfortunately, Isra’el did not follow the LORD’s instructions, and did not utterly destroy the inhabitants of the Promised Land. And just like King Sha’ul, who failed to strike down Amalek and utterly destroy all he had because the Amalekites were devoted to destruction (First Samuel 15:1-35), it eventually led to spiritual adultery and discipline from Ha’Shem (see the commentary on Hebrews Cz – God Disciplines His Children). Isra’el is God’s chosen people and treasured possession, and their separation from idolatry in Canaan was important to the nation’s spiritual health and political future.²¹⁸

Do not be unequally yoked (7:2b-7:5): You are to make no covenant with them because that would be disobeying God’s demand to devote them to destruction and show no mercy to them (7:2b). Why? Because of the wickedness of those nations (Deuteronomy 9:4). Sin has its limit, and sin needs to be punished. This suspicion of disloyalty to YHVH remained a potent theme in the later interaction between prophets and those kings of Judah and Isra’el who joined in the alliance-hunting policies of the ancient Near East international power games.²¹⁹ But we know from history that the Israelites did not utterly destroy those nations, and in the end, Isra’el ended up following them. That decision has haunted the Jews until today.

YHVH wanted to protect the young nation from being influenced by their godless neighbors. Intermarriage was a potent factor in the mixing of cultures and religions in Isra’el’s world. So, ADONAI said: You are not to intermarry with them – you are not to give your daughter to his heathen son, or take his heathen daughter for your son. For he will bring up your grandson and turn him away from following Me to serve other gods. Then the anger of ADONAI will be kindled against you, and He will swiftly destroy you (7:3-4).

Notice the progression of these verses. First, they were told to utterly destroy the pagans (7:1-2a). But ADONAI knew that the Jews would fail to follow His command. So, next, the Ruach ha-Kodesh inspired Moses to tell them not to make a covenant with them (7:2b). Knowing that violate that command, God told them not to intermarry with them (7:3). Which, of course, they did. The result was that the anger of ADONAI was kindled against them, and they were destroyed, first by the Babylonians and taken into captivity (see the commentary on Jeremiah Gu – Seventy Years of Imperial Babylonian Rule), and then by the Romans and scattered among the nations.

Instead, you are to deal with them like this: tear down their altars, smash their standing stone pillars, cut down their Asherah poles, which represented the goddess Asherah, and stood at Canaanite places of worship (Exodus 34:13) alongside the altar of Ba’al (Judges 6:25 and 28), and burn their carved images with fire (7:5). The poly-theism of many altars and idols cannot coexist with the God of the Sh’ma (see Bw – Sh’ma Isra’el).²²⁰ By doing this, it would remove any temptation of the Isrealites to follow the religious practices of the nations that they were to utterly destroy.

For God has chosen you (7:6): The actions that YHVH demanded up to this point were intended to protect Isra’el’s distinctiveness. However, even knowing that the Israelites would ultimately fail to follow His commands, nevertheless, ADONAI did not abandon them. For you are a holy people to ADONAI your God. Basically, holiness is an attribute of Ha’Shem that sets Him apart from everything else in creation. As a result, the holiness of Isra’el in Deuteronomy is always explained in terms of YHVH’s haven chosen them as His own people from all the peoples on the face of the earth, ADONAI your God has chosen you to be His treasured people (see Bf – God’s Chosen People). This is one of the clearest statements in Deuteronomy of Isra’el’s election (7:6).

The Conquest of Canaan
7: 1-26

Chapters 5 and 6 set out the fundamental requirements of the covenant of faith, stress the sovereignty of YHVH, and the need for absolute obedience. That being understood, some instructions about the attitude Isra’el should adopt towards the people of Canaan are given.²¹² God’s choice of Isra’el as His special nation must always be central to her identity. As a result, YHVH demanded the extermination of the seven nations living in the Land promised to Isra’el (to see link click Ag – The Problem of Holy War in the TaNaKh), because Isra’el’s identity needed to be guarded against corruption.

Look, she lives as a nation apart, said the prophet for hire Balaam about Isra’el, and does not consider herself as being like other nations (Numbers 23:9b). From the call of Abram to the exodus from Egypt, the people of Isra’el were expected to be a separated people, not because they were better than any other nation, but because they were different. They were God’s chosen people. ADONAI commanded Abram to leave Ur of the Chaldees and to go to the Land that He would show him (Genesis 11:31-12:4). But when Abram left that Land and went down to Egypt for help, YHVH had to chasten him (see the commentary on Genesis Dv – Now There Was a Famine in the Land, and Abram Went Down to Egypt to Live). Throughout her history, when Isra’el maintained a separated position by obeying God’s mitzvot and seeking to please Him, she succeeded in all that she did. But when she began to compromise with the other nations and to worship their gods, it led to failure and defeat.²¹³

The following outline lays out the chapter in chiastic fashion. Isra’el’s covenantal relationship with God (B) provides the rationale for the demanded extermination of the Canaanites (A).

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

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

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

A Show No Pity – 7:16-26 (Cd)²¹⁴

From Chapter 7 through Chapter 11 we find many commandments and warnings preparing the Israelites to enter the Land of promise. Moshe prepares them with some concepts that are hard to grasp, about God, about sin, about judgment and holiness.²¹⁵

Teaching the Covenant History
6: 20-25

Teaching of covenant history DIG: What did Moses anticipate? What were parents to do? What is the old, old story? Why was this so important to the nation of Isra’el? What was the condition of her blessing? What would be the result of Isra’el’s obedience to her suzerain’s demands? What meaning does this story give to the statutes and ordinances?

REFLECT: When our children are ignorant of the past, they have no hope for the future. What are you teaching your children? What do most Jews today base their knowledge of the TaNaKh on? How important is it to you that the children in your life grow up to love God and appreciate His role in their life? How can you help teach them about God’s love?

Anticipating the future, Moses urged the people to have their answer ready when their children asked why they kept the mitzvot that YHVH had given to Isra’el.

Moses knew the covenant was not intended for one generation only. Sooner or later the children were bound to ask why their parents lived the kind of life that was in contrast to the lives of those around them.²⁰⁷ Anticipating the question Moshe said: When your son asks you a probing question in the time to come, saying: What are the testimonies and the mitzvot that ADONAI our God commanded you? the child’s question becomes the springboard for teaching. The first thing to notice is that such questions and teaching opportunities would arise only if the parents themselves were conspicuously observing the mitzvot. No observance – no questions. If the parents had merely answered by saying: ADONAI commanded us (6:24a). Period. The son might very well have given Pharaoh’s response: Who is ADONAI that I should obey Him (Exodus 5:2a)? But even a child could understand a story. Therefore, the parents would tell the old, old story of YHVH and His love. This is virtually a summary of the Good News in the TaNaKh.²⁰⁸

Dear Great Sovereign Father, You are awesome! What joy to tell our children that the God of the universe loves mankind so much, that he ransomed us by becoming our Passover lamb (First Corinthians 5:7c)! “Holy, holy, holy, is Adonai-Tzva’ot” (Isaiah 6:3a) seraphim cry out in Isaiah’s vision of YHVH. You, God, are so holy that no man could ever be good enough to enter Your heaven (Ephesians 2:8-9) and so in Your gracious love made the way. In Him [Messiah Yeshua] we have redemption through His blood – the removal of trespasses – in keeping with the richness of His grace that He lavished on us (Ephesians 1:5b, 7-8a). We love and worship You . . . always!

Even when we are laughed at or put down, we do not give in. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us. (Romans 8:18). We turn our eyes up to You to praise, worship and adore You for we rejoice in knowing with certainty that when we choose to trust and follow you as our Lord and Savior – then we become Your children (John 1:12), and will forever have joy and peace as we live with You in Your eternal heavenly home! 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 (Romans 10:9-10)! In Yeshua’s holy name and power of His resurrection. Amen

The content of that story was simple. Then you are to tell your son, “We were slaves to Pharaoh in Egypt, and ADONAI brought us out from Egypt with a mighty hand. Before our eyes ADONAI showed signs and wonders, great and terrible – in Egypt, on Pharaoh, and on all his house” (6:20-22). The answer to the inquiring children is a reference to the miraculous deliverance from Egyptian slavery. The lesson derived from the deliverance is that ADONAI is not only the Creator of the universe but also the God Who alone in His omnipotence rules over the forces of nature. In recognition of this truth Isra’el has the duty to glorify the name of their Creator and Benefactor. And the special mitzvot which He had given to Isra’el were meant for her good and happiness.

“Then He brought us out from there so that He might bring us in, to give us the Land that He swore to our fathers.” Ha’Shem had brought them to their encampment on the plains of Mo’ab at the brink of the Promised Land by virtue of the pledge He had made to the patriarchs. In the light of all the LORD had done on Isra’el’s behalf – choosing them as a people, delivering them from Egypt, and giving them this divine inheritance – He had the right to demand their undivided loyalty. ADONAI commanded us to do all these statutes, to fear ADONAI our God – for our good always, to keep us alive by giving us the mitzvot, as is the case this day (6:23-24). The requirements that they obey and fear YHVH summarize the demands of God’s covenant with Isra’el. Prosperity and life have been, are, and will always be a result of Isra’el’s obedience to her suzerain’s demands (to see link click Ah – Treaty of the Great King).²⁰⁹

To that theme, mentioned both earlier, and later, in Deuteronomy, Moshe adds that obedience to the mitzvot will result in righteousness and blessing, if we take care to do all this commandment before ADONAI our God, just as He has commanded us (6:25). On the one hand, there is no doubt that this righteousness does not mean that Israelites were guaranteed to be with father Abraham in sh’ol after death. But on the other hand, the mitzvot were designed, not as a burden to be borne, but as the gracious provision by a compassionate Sovereign as a blueprint for living (see the commentary on Exodus Dh – Moses and the Torah). Obedience to His mitzvot would not guarantee salvation, because salvation is always by faith, whether in the Dispensation of Torah (see the commentary on Exodus Da – The Dispensation of the Torah) or the Dispensation of Grace (see the commentary on Hebrews Bp – The Dispensation of Grace), but it would result in blessing for Isra’el.

Compare Psalm 24:3-6, where the one who keeps the Torah of God receives blessing from YHVH, and vindication, or “righteousness,” from Him. Who may go upon the mountain of ADONAI? Who may stand upon in His holy place? One with clean hands and a pure heart, who has not trusted in an idol or swear by a false god. He will receive a blessing from ADONAI, and vindication from God his Savior. Such is the generation of those who seek Him, who seek Your face, O God of Jacob (Psalm 24:3-6). To seek ADONAI is an idiom for covenantal loyalty to, and fellowship with, Him. The reward for this walk of integrity is the enjoyment of the LORD’s presence, blessing, and vindication. This blessing is the extension of God’s favor to His loyal servants, who enjoy the promises of the covenant (Numbers 6:23-26). This man has the smile of God upon him: he is accepted, he is helped to live an upright life, and as with all those who seek fellowship with God, his affairs are under God’s blessing.²¹⁰ Therefore, the answer to the son’s question finally focuses on the proper relationship of a mankind to YHVH, and the fruit of that relationship in daily life.

In the first six chapters of Deuteronomy, YHVH reminded the Israelites of their past, to help them remember from where they came, see the purpose of their election, and what was expected of them. Today the Jewish people are blessed to have a book that speaks of their origins. Yet, few of them explore those roots. Those who do explore their past within the Jewish community often do so with a selection of slices of history. For the most part, they stop after the first century, and they are content finding their origin within the teachings of the sages. But Jewish history goes beyond the schools of Hillel and Shammai, and the eras when those men lived. Most Jews today do not know that the traditions of men (see the commentary on The Life of Christ Ei – The Oral Law) which came from this era distorted very important biblical themes and concepts. They strayed from the faith of the righteous of the TaNaKh – to works righteousness. It is a different gospel (see the commentary on Galatians Aj – No Other Gospel). And because the bible teaches us to evangelize the Jews especially, and equally the Gentiles (Romans 1:16c), it is our responsibility to tell them.²¹¹

Do Not Forget ADONAI
6: 10-19

Do not forget ADONAI DIG: Yeshua quotes verses 13 and 16 when tempted in the wilderness by Satan. How does this show Moses’ words are not outdated, but can be seen as a foreshadowing of the armor of God in order to withstand all the flaming arrows of the Evil One? In what respect is YHVH a jealous God? Could Isra’el’s disobedience prevent God’s promise from becoming a reality?

REFLECT: Nothing dulls our sensitivity to God like independence. Do you tend to relax when things are going well for you? What is the three-step process for not forgetting God? When you are tempted by the Adversary, how do you resist him? How did Yeshua defend Himself? What is the antidote for being filled with a bitter spirit?

Looking toward the future (when Isra’el conquered Canaan), and in the light of all that God had done for Isra’el, Moshe urges the nation not to forget ADONAI, but instead, to display the fear of the LORD by obeying His mitzvot.

Moses equipped the new generation to enter and claim the Promised Land, and he knew that Canaan would be a place of temptation as well as a place of triumph. For one thing, when they conquered the nations that occupied Canaan, the Israelites would inherit vast wealth and would be tempted to forget ADONAI, who had made their victories possible. The second temptation would be for Isra’el to compromise with the pagan nations around them and not maintain their separated position as the people of the LORD (7:1-16).

Most people find it easier to handle adversity than prosperity (Philippians 4:10-20), because adversity usually drives us closer to YHVH as we seek His wisdom and help. When things are going well, we’re prone to relax our spiritual disciplines, take our blessings for granted, and forget to praise God. The material things that we wait for, and sacrifice for, seem to mean more to us than the gifts that fall in our laps without much effort on our part.²⁰¹

Now when ADONAI your God brings you into the Land that He swore to your fathers – to Abraham, Isaac and Jacob – to give you great and good cities that you did not build, and houses full of all good things that you did not fill, and cisterns dug that you did not dig, vineyards and olive trees that you did not plant, and you eat and are full . . . then watch yourself so that you do not forget ADONAI, your Redeemer, who brought you out from the land of Egypt, from the house of slavery (6:10-12). There is no justification for God’s people, then (and now) to live their lives as though He does not exist, living like practicing atheists.

You must fear ADONAI your God and serve only Him. Yeshua quoted from this passage when the deceiver tempted Him the third time with all the kingdoms of the world and their splendor (see the commentary on The Life of Christ, to see link click Bj – Jesus is Tempted in the Wilderness). The word slavery in verse 12 (Hebrew: ‘avadim) is in contrast to the word serve (Hebrew: to’avod); both come from the same root and contrast vividly the old and new masters of Isra’el. Pharaoh, who was considered a god in Egypt (see the commentary on Exodus Bc – Pharaoh as god and upholder of Ma’at), had for a long time been the suzerain lord of the Israelites; in the Exodus, the LORD had broken the old ties binding the people to Egypt, and had thus won the right to call them His vassals (see Ah – Treaty of the Great King). Since the basis of the people in their new Land was established by the power of their God, the Israelites were not to forget their liberation, but rather they were to continue to serve ADONAI and swear by His Name (6:13).²⁰²

Here, the Ruach ha-Kodesh introduces a three-step process for not forgetting ADONAI.

The first step is that we must fear ADONAI (6:13a). Our independent nature causes us to stray from God, thus obstructing our worship of Him. To prevent this from happening, we need to have a reverent fear of Ha’Shem. This is not the kind of fear that intimidates or causes us to withdraw, but rather the kind that causes us to appreciate the power of YHVH. It creates within us a desire to draw near for security and strength. It causes finite humans to cling to an infinite God.

The second step is that we must serve Him (6:13b). The visible evidence of our fearing ADONAI will be our service to Him. And, conversely, one of the first signs of forgetting ADONAI is our lack of service and ministry to others.²⁰³

The third step is that we must swear by His Name (6:13c). Swearing by YHVH’s name is an expression of loyalty to Him and recognition of Him as the Supreme Authority. A true worshiper of Ha’Shem in the TaNaKh was one who swore by His name (Psalm 63:11; Isaiah 48:1; Jeremiah 4:2, 5:2, 12:16). To swear by other gods represented a betrayal of His authority (Joshua 23:7 and Jeremiah 12:16).²⁰⁴

Not only that, but Moses declared: You must not go after other gods (see Bl – Have No Other Gods). Yeshua quoted this passage when the father of lies tempted Him a second time, saying: If you are the Son of God, throw Yourself down from here. For it is written, “He will command His angels concerning You to guard you carefully; and they will lift You up in their hands, so that You will not strike Your foot against a stone” (see the commentary on The Life of Christ Bj – Jesus is Tempted in the Wilderness). But Yeshua defended Himself by quoting scripture: You are not to test ADONAI your God.

The way Messiah rebuked the old serpent is an important lesson for us today. He did not bind the devil. People today talk about binding Satan. Well, whoever thinks they are binding him is doing a really bad job because the ruler of demons is really active in my neighborhood, and I assume yours as well. No, Yeshua used scripture to rebuke the evil one. The bible says to resist the devil, and he will run from you (James 4:7b). How did Messiah resist him? He quoted Deuteronomy three times! We should follow His example and quote scripture.

Could Isra’el’s disobedience prevent God’s promise from becoming a reality? After all, the ultimate fulfillment of YHVH’s promises to them was beyond question (Genesis 13:14-17,15:18, 17:8) because Isra’el’s receipt of the Land of Promise was integrally connected to God’s character. What was “conditional” was which generation would enjoy the fulfillment of that promise. The Israelites hearing Moses’ voice at that time had seen their parents slowly die off in the wilderness. The question was not whether Ha’Shem would honor His promise, the question was which generation would the promise be fulfilled (Jeremiah 31:31-37, 32:36-40; Ezeki’el 36:22-31, 37:1-14).²⁰⁵

Moses told the second generation of the Exodus that they were not to go after the gods of the pagan peoples around them. For ADONAI your God in the midst of you is a jealous God. The reason that idols are not to be worshiped is that ADONAI is a jealous or zealous God, and Isra’el’s idolatry is looked upon as spiritual adultery. The Hebrew word qanna’ combines the two concepts of jealousy and zeal (not envy or suspicion). So, zeal, or zealousness, meaning a passionate devotion to, would be a better term to use than jealous, which has negative, even petty connotations. So, idolatry would cause God’s zeal to burn like a husband’s zealousness would burn against an unfaithful wife (Hosea 2:2-5). Because God and Isra’el are viewed as married, Isra’el is viewed as the wife of ADONAI (Deuteronomy 5:1-3, 6:10-15, 7:6-11; Isaiah 54:1-8, 62:4-5; Jeremiah 31:31-34; Ezeki’el 16:8; Hosea 2:14-23). For that very reason, the Israelites should not have worshiped other gods. God has a right to be zealous over what is rightfully His. As a result, this was not a petty jealousy, but a righteous zealousness.

They were not to go after the gods of the pagan peoples around them, otherwise the anger of ADONAI your God will be kindled against you, and He will wipe you from the face of the earth. This zealous God would remove Isra’el from the Promised Land if they continued to worship false gods as they had done in Egypt (Ezeki’el 20:8) and in the wilderness (Exodus 32:1-6; Acts 7:30-43). The incident at Massah (see the commentary on Exodus Cu – Strike the Rock and Water Will Come Out of It), in which Isra’el put ADONAI to the test, is now recalled as another warning (6:14-16). The attitude of their parents proved that they neither loved nor trusted Him. Their bodies were in the camp of Isra’el, but their hearts were still in Egypt.

Instead of testing YHVH, this younger generation was to diligently keep the mitzvot of ADONAI their God – the statutes (Hebrew: hachukkim, meaning to write into law permanently) and ordinances (Hebrew: hammishpatim, meaning a judgment of the court) that He had commanded them (6:17). The Land was essentially good, but they would only experience its goodness when they were obedient to the LORD.

You are to do what is right and good in the sight of ADONAI, so that it may go well with you and you may go in and possess the good Land that ADONAI swore to your fathers – to drive out all your enemies from before you, as ADONAI has spoken (6:18-19). Moshe demonstrates that YHVH was fully capable of fulfilling His promise that Isra’el would inherit the land of Canaan. The issue was whether Isra’el would enjoy a long life in the Land as the result of wholeheartedly embracing the LORD’s mitzvot.

ADONAI tests our faith, not just in the great crises of life, but even more in the small unexpected events, such as a travel delay, an irritating interruption, a sudden sickness, or a lost wallet. The way we respond in these situations will include what’s in our hearts, because what life does to us depends on what life finds in us. If we love and trust the Lord, we’ll leave the matter with Him and do what He tells us, but if we question the Lord and rebel because we’re not getting our own way, then we’re in danger of tempting Him. One of the best protections against tempting ADONAI is a grateful heart. If we’re in the habit of thanking God in everything, including the painful experiences of life, then the Ruach ha-Kodesh will fill our hearts with love and praise instead of the Adversary filling us with bitter spirit. Rejoice always, pray constantly, in everything give thanks; for this is God’s will for you in Messiah Yeshua (First Thessalonians 5:16-18). Instead of complaining about what we don’t have, let’s be thankful for what we do have, because YHVH always gives His best to those who leave the choice with Him.²⁰⁶

Dear Heavenly Father, How wonderful You are! Praise You that You allow tests and trials in the life of Your children like a coach guiding his team to victory by giving us strenuous workouts so that we can obtain the prize of victory. Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance (James 1:2-3), and though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that the proven genuineness of your faith – of greater worth than gold, which perishes even though refined by fire – may result in praise, glory and honor when Jesus Christ is revealed (First Peter 1:6b-7), and I consider that our present sufferings are not worth comparing with the glory that will be revealed in us (Romans 8:18). We long for the day when we leave behind all of life’s problems and will spend forever in Your home of eternal peace and joy!

Praise You that no matter how awful things get on earth, we know for sure where all who love and follow You will spend eternity. Praise You for Yeshua’s making such a wonderful home in heaven. Do not let your heart be troubled. Trust in God; trust also in Me.  In My Father’s house there are many dwelling places. If it were not so, would I have told you that I am going to prepare a place for you?  If I go and prepare a place for you, I will come again and take you to Myself, so that where I am you may also be (John 14:1-3). We love You! In Yeshua’s holy name and power of His resurrection. Amen

Sh’ma Isra’el
6: 4-9

Sh’ma Isra’el DIG: What does the Sh’ma mean to those who love the God of Abraham, Isaac, and Jacob? What is the difference between ekhad and yahid? What did the writers of the Zohar see in 6:4? How are we to love ADONAI? How can obedience be equated with love (see John 14:21; First John 5:2)? What is the difference between echad and yahid? What two rituals came from a literal interpretation of verse 8 and 9.

REFLECT: How have these six Hebrew words impacted your life? Why do believers face Jerusalem when reciting the Sh’ma? Read Deuteronomy 5:10 and explain how perfect love flows from gratitude and devotion (and thus, obedience). In what ways do you love ADONAI with all your heart, soul, and strength? What is the evidence that God’s mitzvot are written on your heart? What letter are you writing with your life?

Loving actions spring from loving obedience.

Dear Great Father, You are awesome! How wonderful to please You! Praise You for your gracious love and holiness, which are the guiding principles behind all You ask us to do. Even before creation, You knew that man could never be good enough to enter Your holy heaven, so You predestined the path of adoption into your family. He chose us in the Messiah before the foundation of the world, to be holy and blameless before Him in love.  He predestined us for adoption as sons through Messiah Yeshua, in keeping with the good pleasure of His will – (Ephesians 1:4-5). All who chose Your path of loving God as first place (Romans 10:9-10) in one’s life are given Your own righteousness. Be reconciled to God. He made the One who knew no sin [Messiah] to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). Praise You that getting to heaven is not about perfectly obeying every rule – for no one is perfect and all have sinned (First Kings 8:46; Second Chronicles 8:36; Romans 3:23). Going to heaven is about loving God. Love makes us want to be obedient. Loving actions will spring from our loving obedience. You are a joy to please! We love to please You! In Yeshua’s holy name and power of His resurrection. Amen

The Sh’ma is recited on every Shabbat around the world. It is considered to be the heart of Isra’el’s confession, namely that YHVH was not a pantheon of gods, but one. To Jews and Gentiles alike, the Sh’ma is a well of blessing for us today. Thus, we tell the world that there is no pantheon of deities. God alone is the sole object of our allegiance and devotion.

Sh’ma Isra’el, ADONAI Elohaynoo, ADONAI ekhaD (6:4). The letters ayin (S) and daleth (d), beginning and ending the Hebrew words for Sh’ma and ekhaD are written large to draw attention upon the thought contained within. There are no verbs, and although verbless clauses occur throughout the Hebrew bible, the construction found here has no counterpart.

And in the Sedur, is added: Barook shem k’vod, malakhooto l’olam vaed, meaning, “Blessed is the name of His glorious kingdom forever and ever.”

Hear O Isra’el, ADONAI our God, ADONAI is one (6:4). When reciting the Sh’ma we face Jerusalem, no matter where we are on the earth. Shortly after King Solomon built the Temple in Jerusalem, he prayed to ADONAI that Jerusalem be an eternal home for the Divine Presence, “When the skies are shut up and there is no rain . . . yet if [your people] pray toward [Jerusalem] and confess Your Name and turn from their sin . . . then ADONAI will send rain on the Land” (First Kings 8:35). The Talmud understands that Jews in the diaspora should face toward the Holy Land when praying, those in Isra’el should face toward Jerusalem, those in Jerusalem should face toward the Temple Mount, and those on the Temple Mount should turn toward the Most Holy Place (Talmud, Berachot 30a; Shulchan Aruch Harav, Orach Chaim 94:1). Indeed, Dani’el, who lived during the Babylonian exile, faced Jerusalem, “Now when Daniel learned that a written decree had been issued, he went into his house, where the windows in his upper room opened toward Jerusalem. Three times a day he knelt down, prayed and gave thanks before his God, just as he did before (Dani’el 6:11). Indeed, the notion that our prayers ascend to heaven through the Temple Mount is rooted in the book of Genesis, where Jacob states regarding the Temple Mount, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven” (Genesis 28:17 NIV). As a result, we see that it is important to face toward Isra’el, more specifically Jerusalem, the place where the Temple and the Holy of Holies once stood.

Hear O Isra’el: This cry is heard four times in Deuteronomy (5:1, here, 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.

ADONAI our God: He alone is God. The Israelites could therefore have a sense of security that was totally impossible for their polytheistic neighbors. ADONAI is not merely first among the gods, as Ba’al in the Canaanite pantheon, Amon-Ra, in Egypt, or Marduk in Babylon; He is the one and only God and as such, He is omnipotent. It is the all-powerful unique God who imposed on Isra’el the charge to love Him, thereby revealing another aspect of His character.¹⁹⁵

ADONAI is one (6:4; also see Mark 12:29; John 10:30 and Ephesians 4:6): This verse became so ingrained in Judaism that Jews were commanded to say it in the morning and at night since the second century. In its fullness the Sh’ma is composed of three separate passages: here in Deuteronomy 6:4-9, 11:13-21, and Numbers 15:37-41. It is seen as an affirmation of the Oneness of YHVH, but here again, the veil of the curtain is torn. And behold, the curtain of the Temple was split in two, from top to bottom. And the earth quaked and rocks were split apart (Matthew 27:51). The great irony is that the Hebrew word ekhad points to a plurality within the Godhead. This is an important point for Jewish evangelism today.

There are two main words in Hebrew for one. The first is echad, referring to a compound one of essential parts. It is used over 850 times in the TaNaKh. Here are some examples: ADONAI Elohim caused a deep sleep to fall on the man and he slept; and He took one (echad) of his ribs (among other ribs) and closed up the flesh in its place (Genesis 2:21).

This is why a man leaves his father and mother and clings to his wife; and they become one (echad) flesh (Genesis 2:24). The two become one, a compounded unity.

So, Moses came and told the people all the words of ADONAI as well as all the ordinances. All the people answered with one (echad) voice of three-hundred-million people, saying, “All the words which ADONAI has spoken, we will do” (Exodus 24:3).

The second word is yahid, and refers to an absolute one. Here are some examples: An Angel of ADONAI called to Abraham a second time from heaven, and said, “By Myself I swear – it is a declaration of ADONAI – because you have done this thing, and you did not withhold your son, your only (yahid) son (Genesis 22:16). The force of this word declares that God had chosen Isaac, and only Isaac, as the son of promise. By using this word, God excluded all the other sons of Abraham, including Ishmael and Abraham’s six sons other through Keturah (Genesis 25:1-6).

Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced. They will mourn for him as one mourns for an only (yahid) son and grieve bitterly for him, as one grieves for a first-born son (Zechariah 12:10). This prophecy links the First and Second Coming. The Rabbis teach that there are two Messiah’s (see the commentary on The Life of Christ, to see link click Mv – The Jewish Concept of Two Messiah’s). But here in the sh’ma, He is one (ekhad) and the same Person. He is the pierced one and our Savior.

However, many rabbis have seen and understood something quite unusual when they read: Sh’ma Isra’el, ADONAI Elohaynoo (plural), ADONAI ekhad (plural); barook shem k’vod, malakhooto l’olam vaed (6:4). The Zohar, a collection of rabbinical writings, and mystical commentaries on the five books of Moses, first appeared in the thirteenth century in Spain. There, in its commentary on Deuteronomy 6:4, it said something quite extraordinary. In fact, if you didn’t know it was the Zohar, you would think it was written by Messianic believers. Speaking of the three names of God mentioned in the Sh’ma, it reads: They are two, and one is joined to them, making three, and when they are three, they are one. He said to them, “These are two names of ADONAI in the Sh’ma; our God is, as it were, the signature, and when they are joined, they form one” (Soncino Zohar, Bemidbar, Section 3, page 162a).

Again, in the Zohar, “These three are one. How can the three Names be one? Only through the perception of faith: in the vision of the Ruach ha-Kodesh, in the beholding of the hidden eyes alone” (Zohar, Shemoth, Raya Mehemna, page 43b). These writers did not see the Trinity. They were not Messianic Jews, however, what that tells us is that the structure of the verse allowed them to see the possibility of the plurality within the oneness of YHVH. How could they come to the conclusion that the three, equals one? Because the Word of God itself, speaks to the nature of Ha’Shem who inspires these very words. YHVH is a compound One of essential Persons. If one does not allow for a plurality within the Godhead, then they will eventually be forced out of the Scriptures. Over and over again, in both the TaNaKh and the B’rit Chadashah, the Bible speaks of a plurality of the divinity. The Sh’ma comes just before speaking of our relationship with God the Father, God the Son, and God the Ruach. Any deviation from this truth will darken our understanding of our God. We are to know who we worship.¹⁹⁶

Moses then develops the essence of covenantal obedience. He demands that Isra’el love YHVH with their total being. Love ADONAI your God: This appeal to love ADONAI is found ten times in Deuteronomy and nowhere else in the Torah. This wholehearted love for God is relational, like a husband’s love for his wife (Hosea 3:1), or a father’s love for his child (Hosea 11:1). Moshe piles up relatively synonymous terms to emphasize the totality of this allegiance.

With all your heart: The Jewish concept of heart refers to the core of one’s being. The book of Proverbs counsels: Watch over your heart with all diligence, for from it flows the springs of life (Proverbs 4:23).

And with all your soul: (Hebrew: nefesh). The term soul is the closest to what we would call emotion and is the word Yeshua used when He cried out in the Garden of Gethsemane: My soul is overwhelmed with sorrow to the point of death (Mattityahu 26:38a).

And with all your strength (Hebrew: meod, meaning with all the you have) (6:5). When asked: Rabbi, which is the greatest commandment in the Torah,” Yeshua said: You shall love ADONAI your God with all your heart, and with all your soul, and with all your mind (Matthew 22:36-39), affirming that the bedrock of our obedience arises from a whole-hearted love for God alone. This love is not by choice; it is commanded! While spontaneous love may come naturally, the Torah labels it immature. Perfect love calls for more than spontaneity . . . it requires commitment!¹⁹⁷ Yeshua taught that the truths contained in these two verses constitute the central demand of the Torah (see the commentary on The Life of Christ Jb – Which is the Greatest Commandment?).

These words, which I am commanding you today, are to be on your heart (6:6). The mitzvot, which provided the framework within which the Israelites could express their love of God, they were to be upon your heart – that is, the people were to meditate on them and reflect on God’s Words. When ADONAI writes His Words upon our hearts, we become “living letters” that others may read, and our lives can influence others to trust Messiah. How we “walk the talk” is important because it backs up what we say.¹⁹⁸

You are to teach them diligently to your children. The book of Deuteronomy attaches a special importance to this task of teaching the family (4:9b, 6:20-25, 11:19). The mitzvot were to be the subject of conversation both inside and outside the home, from the beginning of the day to the end of the day. Speak of them when you sit in your house, when you walk by the way, when you lie down and when you rise up (6:7).¹⁹⁹ In addition to teaching, ADONAI’s expectations extended to every part of life. God’s people must make obedience to His mitzvot obvious priority.

Two rituals came from a literal interpretation of the next two verses (I wish that the Jews would take the Messianic prophecies with the same literal interpretation). The first ritual is the wearing of the frontlets. Moses said: Bind them as a sign on your hand, they are to be as frontlets (phylacteries) between your eyes (6:8). The frontlets are made of black leather, with straps on the left hand and on the head. Yeshua talked about the abuses of the Torah-teachers and the Pharisees wearing the frontlets which were already in use in the first century. The passages selected for the frontlets were Exodus 13:1-10; 11-16, Deuteronomy 6:4-9, and 11:13-21. These four scriptures were written in Hebrew on strips of parchment with ink prepared especially for the purpose. Speaking of those who idolized this ritual Yeshua said: All their works they do to be noticed by men. They make their frontlets (tefillin) wide and their garments (tzitziyot) long (Matthew 23:1-5).

The second ritual commanded that the Israelites write two of the above scriptures on the doorposts (Hebrew: mezuzot) of your house and on your gates (6:9). The mezuzah is made of a piece of parchment from a clean or kosher animal, on which Deuteronomy 6:4-9 and 11:13-21 are written. This parchment is rolled up and inserted in a case with a small opening on the side. On the back of the parchment, you find the word Shaddai, meaning Almighty. Then the parchment is then rolled up and inserted in such a way that the Hebrew letter shin, the first letter of the word Shaddai, is visible through a small opening. Then it is affixed to the right hand side of the doorpost of a room, or a house, or a gate.²⁰⁰

Dear Great Shaddai – our Father! We love You! It is awesome that You describe Yourself as a plurality when You created the world (Genesis 1:1-3). You did the same when You said: Let Us make man in Our image, after Our likeness (Genesis 1:26a), and when Elohim said about the Tower of Babel, “Come! Let Us go down and confuse their language there, so that they will not understand each other’s language” (Genesis 11:7). You are a wonderful and amazing God and it is with joy that we worship and obey You. In Holy Yeshua’s name and power of His resurrection. Amen.