We shall find a fresh one made in the land of Moab, but first of all they are reminded of the Sinaitic covenant. "Jehovah made not this covenant with our fathers, but with us, even us, who are all of us here alive this day Jehovah talked with you face to face in the Mount out of the midst of the fire. The book of Deuteronomy discloses it. Inquiry is Made, Whether the Doubling it in the Maps is Well Done. "The importance of history has two focal points: (a) there is the covenant tradition of promise, from Abraham to Moses; (b) there is the experience of God in history working out in deed the content of the promise. Whatever then the blows which fell on Sihon, or on Og, or on any of the others; whatever the ways of God with Moab and Ammon afterwards, or even with Egypt, there never was seen such unsparing strictness as with Israel. Mark the very fact here set before us: not a single man of the congregation of Jehovah that left Egypt passed into the holy land save two individuals, who identified themselves by faith from the very first with the glory of Jehovah. The truth is that the solemn circumstances appear to recall to the mind of Moses the awful lapse of Israel when "they made the calf which Aaron made," and Levi, of odd perfidious to the stranger for a sister's sake, consecrated themselves to Jehovah in the blood of their idolatrous brethren; and Moses hews at Jehovah's command tables of stone like the first, and put them, written as before, in the ark which he had made. And we're looking at the obstacles rather than the power of God to deliver us from those obstacles. We know well that, if God made known His acts unto Israel, He made His ways known unto Moses. In growing up as children, they weren't as aware of the hazards of the wilderness.And so Moses is sort of recounting for them. The question was, did the present generation about to be brought into the holy land profit by the past? Yet it would be hazardous to assert that it is the exact original. Fr. Genesis 39: 2-6. (Deuteronomy 1:11 NKJV). "5. Thus we come to what might be called the direct charges, having done with all the introductory part. It was not yet Christ manifested, but man under trial of the law and its ordinances and restraints, dealt with as living in the world, and instructed in view of this present life. "These are the statutes and judgments, which ye shall observe to do in the land, which Jehovah God of thy fathers giveth thee to possess it, all the days that ye live upon the earth." His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. It is obedience. Ver. But no, God would not have them to meddle. So it habitually is where the faith is real; but nature is not yet judged root and branch. This then is the crucial test, so to speak, which Moses applies throughout; this is the homily; for indeed Deuteronomy we may call a book of divine homilies in this respect. It is not the people's consecration to God, but their discipline, the trial of heart, and exercise by the way to which Jehovah subjected the people; and a most instructive section it is in this point of view. Could they match with Him? You may not possess all of your possessions and yet, if you spend your life roaming in the wilderness it's not God's will, it's not his desire, but he will be with you there and help you there. He is encouraging them to go in and to take the land that God had promised to them. For we must remember that the sabbath does not mean a seventh day, as some persons (I am sorry to say) equivocate; but the seventh day and no other. There is the peril of religion becoming a species of enjoyment. Taking the passage in this light, and reading the wider truth into it, we get the idea of a land which is: 1. Hence, in the first feast, we find they were to eat unleavened bread. 5; John iv. 39; vi. Here is a list of powerful I AM affirmations that could be used as prayer points. In the ninth and tenth the terms 'falsehood' and 'covet' are not the same as in Exodus. It was otherwise with Mahomet. Still more take the opposite hypothesis and contend that its legislation is of a later character than that of the preceding book. "4. For the LORD your God which goes before you, shall fight for you, according to all that he did in Egypt before your eyes; And yet you went in this thing you did not believe the LORD your God ( Deuteronomy 1:29-32 ). So Paul speaks of this frustration, "Oh wretched man that I am. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? They were to be guided simply not by what Jehovah had done in providence by Ammon, Moab, or Esau, but by His will as to themselves. Now, apart from the irreverence of so treating an inspired book, such an impression is as far as possible from the fact. Ye have dwelt long enough, c. Exodus 19:1-2 and left it the twentieth of the second month of the second year, so it appears they had continued there nearly a whole year. 18, 19, 12, 13; ^B Mark XI. In short how could it be respected as it deserves, if regarded as an almost garrulous repetition of the law? May I quickly confess my faults and choose life (to the saving of the soul) and not death. And he wrote them in two tables of stone, and delivered them unto me.". 1. All this then precedes another lesson. But they saw the giants in the land and the high-walled cities instead of God. "Why would God leave there and then you know, dump me?" 364-366.). Psalm 42 It reinforces his earlier exhortations in Deuteronomy 7:12-15 and 28:2-12. There is a warfare that goes on in our lives; the flesh warring against the spirit and the spirit against the flesh and these two are contrary. (I stood between Jehovah and you at that time, to show you the word of Jehovah: for ye were afraid by reason of the fire, and went not up into the Mount.)" "Rise ye up, take your journey, and pass over the river Arnon." "Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you." He did not just write Deuteronomy for the generation of Israelites about to enter the Promised Land but for later generations as well, including our generation. The fact of Esau's pride and contempt of Israel gave them no license to take their land. This is a benigner method of conquest, and it will prove successful if we advance with faith and courage. In this Second Narration, Moses expressly declares that God not only gave them a visible sign, by uplifting the cloud, but that He also verbally commanded the people to leave Mount Sinai, and to set about the performance of the rest of their journey. (Exodus 20:1; Deuteronomy 5:22. But this was no reason why they were to expect Jehovah to destroy the Ammonites now. Religion, divorced from active employment, must soon lose its robustness, and degenerate into a sickly religiosity. "Who shall deliver me" and God's answer then comes, "I am delivered by the power the dynamic of the spirit for ye shall receive power when the Holy Ghost comes upon you"( Acts 1:8 ). So, all of these things transpired in Deuteronomy, as far as Moses was concerned, in the last forty days of his life; his final exhortations to the people prior to their crossing and entering into the land. Then they are told not to celebrate the feast indiscriminately where and as they please. God's solution is death to the flesh, crucified with Christ. "And so Moses sort of rehearses for them some of the problems that he had as God was dealing with him. Israel kept the path of right and courtesy. And this characterizes the book of Deuteronomy. We need further insight to think the right way and make right life decisions. Then I said unto you, Dread not, neither be afraid of them. And be. It was not merely a sight of God, but One who deigned to take the liveliest and most intimate interest in His people Israel. No wonder therefore that Deuteronomy in general has been but little understood, even by the children of God; that the thoughts of expositors are comparatively vague in explaining it; and that men are apt to read it with so little insight into its bearing that the loss might seem comparatively trifling if it were not read at all. (Gen. Xlix. Our means are the preaching of the gospel, prayer, holy living, organized and beneficent activity to reach the lost sheep of our great communities, and multiplied missionary agencies in foreign lands. Faith leads to obedience: first of all the acceptance of His word brings and secures blessing by faith for our souls; and then, having received it, we surrender ourselves to His will. In the very first place is laid down utter destruction of the high places. Grace has brought us out of the condition of a nation in the flesh or of men in the earth. - J.O. Yet for all that, even though it was but the governmental display of God with a nation (not fully as with Christ, but provisionally by Moses), there is not a fragment of it that does not, when candidly examined, prove the goodness and the holiness of God, as much as it illustrates also on the other side the rebelliousness of man, chosen man, even the people of God. The life that God wants you to live, a life of victory, a life of overcoming. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. And I spake unto you at that time, saying, I am not able to bear you myself alone: Jehovah your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude.'' We shall find more than that before we have done with the book of Deuteronomy, though we may in this lecture not look fully at a special character of it which is presented in the latter part of the book, where it will be proved that the New Testament also uses it in a very striking manner. Accordingly the very large introduction is an address to the people for the purpose of enforcing these claims. It is well for persons that they are not to stay long under the law, and the terrors of it, but are directed to Mount Zion; Hebrews 12:18. [Note: Peter C. Craigie, The Book of Deuteronomy, p. 11:47 pm by & filed under can you fly with pericarditis. And as for the children of Ammon, they too had passed through similar experience. We were bondmen, and are not. Deuteronomy 1:6-9. . Jehovah their God did not make Himself visible to them by a similitude. kind this book, while it does not want allusions to what God had said in all the other books, has, no less than the rest of them, its own peculiar character. In the one case there was the thorough sifting and scrutiny of God with whom most? Shake it Up De 1:6 "The LORD our God spoke to us at Horeb, saying, 'You have stayed long enough at this mountain. Next follows the account of their fear before God's solemn words, their promise to obey, and the mediatorial place which the people desired and God sanctioned for Moses. It is very possible that not a single institution during that time may have been strictly enforced or obeyed among the people. His eyesight is still keen, he can still hear very well and he is addressing these people, rehearsing for them the work of God in their past because many of them were born while in the wilderness. They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone." "Reckon ye your old man to be dead with Christ. It appears to be a fresh discourse to a certain extent. By whom? How many one has known who would have liked much to be martyrs! Is not this very notable? These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two Alfred EdersheimThe Life and Times of Jesus the Messiah, The Blessing of Jacob Upon Judah. So Jehovah our God delivered into our hands Og also, the king of Bashan, and all his people." In the first section, i.-iv. We are also shown the astonishing patience of Jehovah, and with that which might be difficult to understand if we did not look to the moral scope of the book the destruction of the first tables, the writing out of fresh ones, and the place in which they were to be kept. Notice: 1. What shall we wear?These kinds of things, and in that we differ nothing from the heathen, from the animals. Whereas, even in God's dealings with a nation after the flesh (and such is the truth as to Israel here), there was an admirable check on man and witness of divine government, though the law made nothing perfect. They failed to enter in by faith to that which God had promised to them. "You've encompassed this mount" God said, "long enough. For a reason given already. 11-52. The object is quite different. This is met by the call to action - "Ye have dwelt long enough in this mount: turn you, and take your journey" (vers. Before we pass to the next chapter, it would be well to observe for a moment the second answer of our Lord "Ye shalt not tempt Jehovah your God." viii. When we compare, for instance, the way in which Moses, under the direction of God, was to lead on the Israelites, and the way in which Mahomet perverted the word into a fable for ambitious ends, and allowance of human lusts and passions, who cannot see the difference? And so they chose one from each tribe to go in and to spy out the land. Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of Jehovah your God which I command you." Why should they not rejoice? It is founded on the life of Christ in resurrection, when the Holy Ghost brings us into the power of enjoyment. 6, 7). 24; 2 Cor. 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