Joshua 2:1-21; 6:17, Rahab and Other Thoughts

Here are a few thoughts from the opening chapters of Joshua.

·       Here’s another outline of Joshua:

o   Joshua 1-5: entering Canaan

o   6-12: Conquering Canaan

o   13-22: Dividing Canaan

o   23-24: Joshua forever!

·       1:2: Moses must die before Jesus/Joshua can exercise authority (Rom. 7:1-4).  1:7: Jesus/Joshua will have to keep the law (Rom. 8:1-4).

·       What the people IN the land knew about God’s dealing with Israel:

o   2:8-11, Rahab indicated all the people of the land knew God’s great works and that He had given the land to Israel.  Rahab’s response indicated she was a believer (James 2:25; Heb. 11:31).

o   9:24, The Gibeonites also knew God gave the land to Israel through Moses.  In other words, they believed the word of God!

·       Here are some additional thoughts on Rahab.

o   2:12-13: Rahab interceded for and delivered her father’s household.  Her reward is great! But the family still had to go to her house.

o   2:1: she was a harlot.  2:15: her house was on the wall.  6:17: when the walls fell her house remained secure; thus that section of the wall did not fall.

o   Thus her family would have had to be in her home before the walls fell. But they could not have known on day 1 if that was the day, though it might have looked like it. And day 2, 3, etc.

o   This illustrates the faithful faith of 2 Peter 3. Scoffers will say, “you’ve been promising His coming for years but He hasn’t come.”  But He will and when He does there will be no access into God’s safe-house.  Like Noah, who preached 100 years.  But when the flood waters came it was too late to enter into God’s rest.  Rahab's family had to endure six days before the day of salvation.

·       2:24: Quite a different report than 38+ years earlier.  Before, there were giants.  Now the people of the land are fainthearted.

·       3:7: God exalted Joshua, as He would the greater Joshua (Jesus) many years later.

·       5:9: I.e. there was no longer a reason for the Egyptians to doubt God, or to despise the people.  Now the issue is God’s glory seen in the land of Canaan.

·       5:10-12: They ate food that belonged to the Canaanites. But God gave it to Israel. So Israel felt free to eat it. They knew the people of Jericho wouldn’t need it.

·       5:13-15:  What an amazing, and important, experience for Joshua, meeting the future and greater Joshua.  Joshua asked the wrong question, “are you for us or our enemies?”  It’s not that God was not “for” Israel. He is “for” those who “follow” Him.  The issue now is for Joshua to understand the holiness of God.

Joshua 1:1-9, Introduction to Joshua

Israel’s history as a Nation began at Mt. Sinai when they made a covenant with the LORD to be His treasured people.  The roots of Israel are in the Patriarchs (especially Abraham, Isaac and Jacob) and in the exodus from Egypt. 

There are descriptions of the land in Josh. 1:4; 10:40; 11:16-17; 12:1,7-8.  Key verses for Joshua include:

·       1:3: Every place that the sole of your foot will tread upon I have given you, as I said to Moses.

·       1:8: This Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it.  For then you will make your way prosperous, and then you will have good success.  9 Have I not commanded you?  Be strong and of good courage; do not be afraid, nor be dismayed, for the LORD your God is with you wherever you go.

·       24:15: And if it seems evil to you to serve the LORD, choose for yourselves this day whom you will serve, whether the gods which your fathers served that were on the other side of the River, or the gods of the Amorites, in whose land you dwell.  But as for me and my house, we will serve the LORD.

Joshua consists of two major sections: conquering the land (Ch. 1-12) and dividing the land (Ch. 13-24).  Here is an outline based on the major events.

1.    Conquering the land (Ch. 1-12).

a.     1-5: Crossing the Jordan into Canaan.

b.    6: Conquering Jericho.

c.     7-8: Conquering Ai (sin of Achan).

d.    9: The Gibeonite deception.

e.     10: Defeating the Southern federation.

f.      11: Defeating the Northern federation.

g.    12: Recap.

2.    Dividing the land (Ch. 13-24).

a.     13: 2 1/2 Eastern tribes (Reuben, Gad, E. Manasseh).

b.    14-15: Caleb (Hebron) and Judah.

c.     16-17: Ephraim and W. Manasseh.

d.    18: Benjamin.

e.     19: The remaining tribes (Simeon, Zebulun, Issachar, Asher, Naphtali, Dan)

f.      20: Cities of Refuge.

g.    21: Cities for the Levites.

h.    22: The Eastern tribes return home.

i.       23-24: Joshua’s farewell messages.

Psalm 39

 Here is a true “pilgrim song”.  David recognizes that he is a “stranger” or “sojourner” as were the Patriarchs (v12).  It is the pilgrim’s prayer that he would know the shortness of life and make the best use of that life. 

David begins (v1-3) in quietness, not quick to raise his request to the Lord.  The ultimate request is in v13, that God would remove His “gaze”.  He refers to the Lord’s rebuke or chastening.  Perhaps we might think of Psalm 38 when David was in severe physical pain and agony because of his sin and guilt.  David realizes that the current “plague” (v10) is from God; it is “the blow of Your hand”.  But he is slow to ask God to remove the plague because he wants to be sure that he has learned God’s lesson before moving on.

What is the lesson to learn?  It is the request of vs.4-6.  He longs to have an accurate perspective.  Note: we said an ACCURATE perspective.  We don’t need to be morbid about our existence but we must be truthful.  We need to live our lives in the reality that we will soon die.  We are frail.  Our lives are as handbreadths (a small measurement, the width of a hand, typically 3-4 inches) and a vapor that quickly vanishes.  We are a mere shadow of existence.  We need to understand this and live in light of this reality.

Associated with that truth is the need to use this short life in a way that pleases our God.  How tragic to “busy (ourselves) in vain” (v6, where the literal reading is make an uproar for nothing) which is the case if our lives are simply designed to heap up.  Notice that in the NKJV the word “riches” is in italics meaning it is not in the original.  David’s concern is the heaping up of anything that is temporal: riches, honor among men, accomplishments and so forth.  If this is the goal of life it is clearly shortsighted.  Peter made this very point, that a life that is not growing in the knowledge of Christ and bearing fruit in that knowledge is one that is “shortsighted, even to blindness” (2 Peter 1:5-11). 

Thus we see that David was not quick to ask God to remove his problem and pain.  He first wants to know that his “hope is in You” (v7).  Discipline needs to do its work of setting our focus more on the Eternal One.  He wants his life to honor God and not to be characterized by foolishness (v8).  Greater than affliction itself is the tragedy of enduring affliction and not learning the pilgrim perspective.  May we be encouraged with this truth.

16 Therefore we do not lose heart.  Even though our outward man is perishing, yet the inward man is being renewed day by day.  17 For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, 18 while we do not look at the things which are seen, but at the things which are not seen.  For the things which are seen are temporary, but the things which are not seen are eternal. (2 Cor. 4:16-18)

Deuteronomy 34, Thoughts on Deut. 33-34

In Deut. 33 Moses is near the time of death. He has one more hill to climb.  But he is thinking of the nation and the tribes he will leave behind.  AND he is thinking of eternity … the everlasting hills (33:15) and the eternal God with His everlasting arms (33:27).  This makes sense since Moses, as Hebrews says, did not receive the promise.  Like Abraham before, who planted the tree and named it the eternal God, so Moses realizes that he must trust God in caring for the flock over which he has shepherded. 

The usual term for “eternal” in the OT is the Hebrew owlam, and that is the term speaking of the everlasting arms.  But the other two (the everlasting hills and the eternal God is the Hebrew qudem.  This word refers to antiquity or “that which is before.”  Again, this makes sense.  Moses acknowledges God’s care in the past over Israel.  The “ancient” God was always there for Israel in the forty years of Moses’ leadership and he recognizes that.  Israel needs to know this was the case so that they will be willing to trust God in the future. 

Now here are a few other things to note in Moses’ words.

·       Jeshurun (33:5,26; also in 32:15 and Isa. 44:2) was a name for Israel.  The root meaning of the word is “upright one.”  Thus, many see it as a name identifying Israel’s ideal character. 

·       Moses blesses the nation according to the tribes.  However, he omitted Simeon.  “Why?”  I do not have an answer.  The Septuagint believed that the last part of 33:7 applied to Simeon.

·       In 33:13 the land of Joseph (Ephraim and Manasseh) contains the deep lying beneath.  It was true that underneath the “hills of Ephraim” ran an aquifer that provided springs of water all over Israel.

·       In 33:22 Moses saw Dan as in the north, in “Bashan.” Dt. 34:1 also refers the North to “Dan.”  Moses either wrote as a prophet, or a later scribe inserted the name “Dan.”  Of course, the entire 34^th chapter was written after the death of Moses, likely by Joshua.  All the references to the tribes in 34:1-3 were penned later by a reliable man.

·       In Dt. 34:4 God reminds Moses of the covenant with Abraham, Isaac and Jacob.  Hearing this, Moses would be able to die with an assurance of God’s future faithfulness.  When Moses died, the LORD buried him (34:6) so that no one knows the place of his burial.  You may remember that Jude 9 refers to an argument between Satan and Michael the Archangel over the body of Moses.

·       Most people find Deut. 34:7 to be of interest.  At 120 years of age, Moses' eyes and natural vigor were not diminished.

·       Dt. 34:11 reminds us again that “signs and wonders” were not normal for all the prophets.  But clearly, the forty years of Moses were known for the mighty works of God through him.

Many people (including myself) would encourage the memorizing of Dt. 33:27.  What a great reminder this is of the God who cares for His people.  But I would also suggest that 33:29 is worth hiding in one’s heart.  Verse 26 reminds us there is no God like the God of Israel; verse 29 reminds us there is no nation like the nation of Israel, and especially in the day when all Israel shall be saved!

Deuteronomy 32:44-52, The Significance of Moses

I said we would not “cover” Deut. 32.  We still stand by that.  Since we are involved in a “survey” of Deuteronomy, we are going to outline the Song of Moses.

·       v1-4: God is great, the Rock of Israel.

·       v5-6: Israel is corrupt, foolish.

·       v7-9: God gave Israel the land they are about to enter.

·       v10-12: God alone brought Israel from the desert, made a nation.

·       v13-14: God alone sustained the nation.

·       v15-18: But Israel went after other gods.

·       v19-22: So God let them go their way, to reap the harvest.

·       v23-27: God Himself would “tighten the screws.”

·       v28-33: How could they be so stupid?

·       v34-38: God will judge them and ask, “where are your gods now?”

·       v39-42: the point: I am the One and Only God!

·       v43: Amazing. Gentiles rejoice.  Because in the end I will avenge Israel by taking vengeance on her enemies.  I WILL PROVIDE ATONEMENT!

We are not only coming to the end of Deuteronomy and the Pentateuch; we are coming to the end of the life of Moses.  To have worked through the Five Books of Moses has brought us into a close relationship with Moses.  We have seen him come from his own fleshly attempt to deliver Israel, to the desert when he had not only given up on delivering Israel: he didn’t want to deliver Israel and said that to God.  We have see God take the reluctant servant and make him an amazing shepherd of Israel.  Time and time again he interceded for Israel.  Rightfully, Moses is considered by many in Israel the greatest of all the prophets.

Having said that, how does Moses end his life.  First, he is made aware by God (as is all Israel) that this nation is not done with the stiff-necked rebellion that Moses witnessed over the forty years of his service.  Second, Moses has to climb a rugged and high mountain (about 2300 feet high, with the hike starting below sea level).  And third, he will be able to see the land and not enter it; in other words, he is reminded again of his sin against the LORD. 

All of this seems discouraging.  But consider two things.  First, living one’s life under the law, rather than under grace, is discouraging.  I’m not saying this is what Moses did; he longed to know God and His grace.  I am saying this is what Moses stands for (John 1:17).  Second, remember the opening words of Joshua: After the death of Moses the servant of the LORD.  This is the other way the Bible remembers Moses.  He was the definition of a servant of God.  This is how Joshua, a man who was mentored by Moses, who knew Moses better than any other person, this is how he described Moses, fourteen times in the book of Joshua.  Let us remember this.

Deuteronomy 32:20-33, The Song of Moses and the USA

It is Thanksgiving Day in the United States.  And we are in the midst of a survey of Deuteronomy.  We see some things in Deut. 32, a song written for the people of Israel, that speak to me as an American.  We want to share on that today.

First, let me wish you a Happy Thanksgiving.  Better, let me wish for you a meaningful Thanksgiving Day, a day in which you devote time to giving thanks to God for the blessings you have received because you live in this nation.  Remember that, for every nation, God determined their preappointed times and the boundaries of their dwellings, so that they should seek the Lord, in the hope that they might grope for Him and find Him though He is not far from each one of us; for in Him we live and move and have our being (Acts 17:26-28).

First, consider the “I wills” of God when Israel had turned away from Him.

·       v20a: I will hide my face from them

·       v20b: I will see what their end will be

·       v21a: I will provoke them to jealousy by the Church (Rom. 10:19)

·       v21b: I will move them to anger by the Church (Rom. 11:11-14)

·       v23a: I will heap disasters on them

·       v23b: I will spend my arrows on them (specifically v24-25)

·       v26a: I will dash them in pieces (He did not say this but would have had said it)

·       v26b: I will make the memory of them cease (had He not feared the enemy, v27)

In light of this, remember Peter’s words: For the time has come for judgment to begin at the house of God (a reference to the destruction of the temple and Jerusalem in 70AD since Peter was writing to Jewish believers); and if it begins with us first, what will be the end of those who do not obey the gospel of God (1 Pt. 4:17)?

Now consider the commentary on rebellious Israel in 32:28-33.  Verse 28 is the definition of “stupid.”  Israel will not understand that all the difficulties she faces are the work of God.  Their God, the LORD, is at the bottom of all this.  He chose Israel, He blessed Israel and made her great.  He would also be the cause of her demise and being cursed rather than blessed.  But Israel would fail to recognize this.  She would explain events in “natural” ways.  Ezekiel 39:23,28 predicts that eventually this ignorance will be done away; both the nations and Israel will know that God was at work in Israel’s dispersion and captivity among the nations.  They will understand that God brought them back to the land.

We can learn from this.  The USA is not Israel.  But we should remember that God judged Gentile nations as well.  Sodom and Gomorrah, the Canaanites, the Assyrians and Babylonians and many others in the past should make this clear to us.  We have been blessed wonderfully by God.  But if we turn away from Him, we should not expect to be treated any differently.  Today, give thanks!  AND pray for this nation.

Deuteronomy 31:1-13, Thoughts on Deut. 31-32

·       31:1-8: As we noted in our previous post, this chapter begins with the actual ordination of Joshua as leader of Israel.  Moses’ charge to Joshua indicates that Joshua is to be what any leader should be: he is to lead by example!  We know this because Moses charges Joshua with exactly the same responsibility (v8) as is laid on the people (v6).

·       31:9-13: In the year of release (Sabbath year), during the Feast of Tabernacles, the entire book of Deuteronomy was to be read.  This was a great idea.  Sadly, Israel did not adhere to this instruction.  Below are references to the Book of the Law.  It seems evident that Israel went for long stretches without anyone reading and teaching from the Book!

o   In Josh. 8:31,34 it was in use in Israel.  Joshua referred to this book in his farewell address to Israel (Josh. 23:6; 24:26).

o   Under Jehoshaphat (great, great grandson of Solomon) men were appointed to go all over Israel (both kingdoms) and teach from the Book (2 Chr. 17:9).

o   Ahaziah, son of King Josiah, was using the Book (2 Chr. 25:4).

o   In the time of Josiah, the last righteous king of Judah, the Book was found as the trash was being removed from the temple (2 Ki. 22:3-20).  It was read and obeyed (2 Ki. 23:1-25).

o   In Nehemiah 8, when Ezra had returned to Jerusalem from Babylon, the people engaged in a reading of the Book of the Law.  It was at this time they realized they were supposed to keep the Feast of Tabernacles.  This was likely the first public reading since before the Babylonian captivity started.  Again, at that time, it was read in Neh. 13:1.

·       The rest of Deut. 31 is, basically, an introduction to the Song of Moses in Deut. 32.  First, in narrative form, God forcefully predicts Israel’s rebellion that will carry into the “latter days.”  Then, as a song to be memorized, Moses instructs them to memorize the “song of Moses.”  In my view, this is one of the most important passages in all of Scripture.  It is an explanation of what is going to happen to Israel, so that as it happens, those in Israel who are willing to pay attention will know what God is doing.  In essence, the song says, 1) Israel will rebel against God; 2) God will judge Israel, even in His fury; and 3) for His glory, God will not completely destroy Israel.  (Note: we have posted extensive studies in this Song so we are not going to cover it again.  These can be found on our blog, ronandcindy.blogspot.com on Saturdays from May 28 to July 23, 2016 and revisited from April 30 to May 2, 2020.)  If you take the time to read the cross-references in the center column of your study Bible you will find Deut. 32:1-43 to contain numerous uses in both the Old and New Testaments.

Deut. 30; Rom. 10:6-8, By the Law is the Knowledge of Sin (2)

According to Dt. 29:4 the LORD had not given Israel the heart to perceive to this day.  That does not mean, therefore, that He will never give them such a heart.  The last half of Dt. 29 speaks of a time when the LORD would uproot Israel from the land.  Dt. 30 begins by saying now it shall come to pass, when all these things come upon you, the blessing and the curse (v1) … and you return to the LORD your God and obey His voice (v2) … that the LORD your God will bring you back from captivity (v3) … then the LORD your God will bring you into the land (v5) … and the LORD your God will circumcise your heart and the heart of your descendants to love the LORD your God with all your heart and with all your soul, that you may live (v6).  Hooray!  Some day they will be able to keep the greatest commandment, as Jesus called it (Mt. 22:37-38), the one in Dt. 6:5! 

The prophets later in Israel’s history picked up on this.  For example, Jeremiah 32:39 speaks of a time future to Jeremiah when God will give Israel one heart and one way, that they may fear Me forever.  Ezek. 11:19-20 promised a time future to Ezekiel when God will give them one heart, and I will put a new spirit within them, and take the stony heart out of their flesh, and give them a heart of flesh, that they may walk in My statutes and keep My judgments and do them.

What they were talking about Jeremiah 31:31-34 describes in detail as the “new covenant.”  The New Covenant is based on the sacrifice of Christ (Heb. 7:22; 8:6; 12:24).  Thus, Israel in the OT times would have to wait until the promised Savior would come.  The writer of Hebrews, a Jewish believer, knew this.  In Heb. 11:39-40 he said that the OT saints were waiting for this, and would not be made perfect apart from NT saints.  Peter also understood this.  He said the OT prophets were searching for what was not revealed until the time of Christ (1 Pt. 1:10-12). 

In the previous post we began this discussion with Paul, asking how he knew that the purpose of the law would be to reveal sin rather than producing righteousness. Romans 9-11 is related to this question.  In Rom. 10:5-8, Paul contrasts the righteousness which is of the law with the righteousness of faith.  In today’s reading we read from Romans.  Did you see that in Rom. 10:6-8, a description of faith that saves, the Apostle quoted Deut. 30:12-14?  In other words, Moses was calling them to faith when he set before them life and good, death and evil (30:15).  He was calling them to faith in the One who was yet to come, the promised Savior.  Moses was telling Israel that, while you cannot in yourself keep the command, you can put your trust in the LORD so as to love the LORD your God, to walk in His ways (v16).  In other words, Moses preached a “righteousness of faith in Christ.”

The very next section of Deuteronomy (31:1-8) is the presentation of the new leader.  Israel was moving from Moses through whom came the law, to Joshua (Jehovah is salvation), whose name is the name of the Christ, Jesus (Jehovah is salvation).

Deut. 29:1-13,29, By the Law is the Knowledge of Sin (1)

The first thing to note about Dt. 29 is that v1 (these are the words of the covenant) is referring to the previous chapters, not what follows in this chapter.  What preceded (esp. Dt. 5-26) is what the people had committed themselves to (26:16-19).  Now, in this and the following chapters, Moses calls the people to faith and warns them about their inability to keep the law themselves.

The Apostle Paul “claims” (it’s the Lord speaking through Paul, of course) that the purpose of the law was to point out sin and that by the law no one could have a right standing before God (Rom. 3:20).  He even argued that the law had the effect of increasing sin when it conflicted with the lusts of sinners (Rom. 7:7-9).  Yet, throughout Israel’s history the Jewish people operated on the basis that they were commanded by God to keep the law. Surely God would not ask them to do something they could not do, would He?  So, the question is, where did Paul get this idea?  Did he find it in the Old Testament?  A related question is,

Should the Jews have been able to know that they could not keep the law?

I have heard people say that Paul’s view of the law was new and unexpected, that it was not found in the OT.  My answer is that nothing could be further from the truth.  Dt. 29-30.  Let us begin with Dt. 29:4: Yet the LORD has not given you a heart to perceive and eyes to see and ears to hear, to this very day.  What an amazing statement.  It is in the context of Moses reminding them of all that the LORD did before your eyes in the land of Egypt (v2-3), and that God had led you forty years in the wilderness (v5-6), and of the recent conquering of the two kings whose land was given to the two and a half tribes (v7-8).  This brings us then to v9: Therefore, keep the words of this covenant, and do them, that you may prosper in all that you do.

Now think about this, putting verses 4 and 9 together.  God has not given you a heart to perceive … keep the words of this covenant.  These seem to be in conflict.  God seems to ask them to do something they cannot do.

Furthermore, the remainder of the chapter makes it clear that this is for the generations to come (v14-15).  God warns about someone among them who would be a root bearing bitterness or wormwood (v18).  This refers to someone who might influence the rest of the nation so as to turn them away from the LORD, who follows the dictates of my heart (v19).  Israel needs to be careful of this person who could cause the nation to depart from the LORD and bring on themselves God's great anger.

We need to dip into Dt. 30 just far enough to read the first phrase: Now it shall come to pass, when all these things come upon you.  What sounds like a warning in Ch. 29 we see is actually a prediction.  This is what is actually going to happen.  In other words, there are three truths we need to line up together:

God has not given you a heart to perceive.

To prosper in the land, you must keep this covenant, now and for generations.

You will not be able to keep the covenant.

We are not finished with this; Dt. 30 will add much to it.  But note 29:29. This is profound.  We are dealing with a “secret.”  The three phrases above were known to Israel and they needed to trust God in this.  We should understand this.  We often are in situations where we don’t understand what God is doing.  But the things revealed we are responsible for and we need to trust God with what we don’t know.

Please come back tomorrow.  More “secrets” will be revealed.

Psalm 38

 For many years I have found this Psalm to be quite intriguing.  It expresses the deep sorrow of David, almost certainly at the time of his grievous sin with Bathsheba.  But it contains no resolution.  There is no expression of thanksgiving or praise for the answer to prayer.  To my recollection it stands out in this regard in comparison to the other hymns in the Psalter.

Shortly after recognizing this thought, I found myself engaged in seeking to provide Biblical counsel for those dealing with depression.  It occurred to me that the symptoms of those I counseled were quite similar to those of David.  They experienced physical aches and pains (v3,7).  They could not look up (v6).  They were weak (v8).  They sighed a lot, literally (v9).  They experienced separation from loved ones and friends, generally of their own making (v11).  They feared people around them (v12).  They were unable to process a simple conversation (v13-14).  Everyone was against them (v17-20).  The description in Psalm 38 was essentially a perfect fit with what I was hearing. 

So first I thought, “David must have suffered from depression.”

But then I thought, “This is a case of poor interpretation of Scripture.”  I was letting the experiences of others define the meaning of Scripture rather than using Scripture to define the experiences of others.  I was so taken by the way these counselees could see themselves in Psalm 38.  But as we studied the Song more carefully, we came to recognize that David not only expressed his pain; he clearly acknowledged the reason for his pain.  David was very open about his sin as the reason for his problem. 

Ø  His pain is the rebuke of God’s wrath, chastening from the Lord (v1).

Ø  God’s anger is completely appropriate given David’s sin (v3).

Ø  David’s burden is a burden of guilt (v4).

Ø  His wounds are the result of his foolishness (v5).

I speak with a soft heart in this matter, but it is something that must be said.  I have seen something consistently in depression, both in others and in myself.  Ultimately, when there is sufficient clarity of mind, it comes to be seen that there is an issue at the root of the depression that involves sin. 

If Psalm 38 is David, in the depths of depression, coming to grips with the truth that he has tried desperately to deny, then this is in fact an amazing Song.  David calls out to God (v1,16,21,22).  He acknowledges that he is hoping in God, that He will hear his prayer (v15-16).  And most importantly, he takes responsibility for his sin (v18).

Let us not be ignorant.  In talking about sin, the Bible asks and answers an insightful question: “What fruit did you have then in the things of which you are now ashamed?  For the end of those things is death” (Rom. 6:21).  Anyone who has truly come to Christ has done so out of frustration and discouragement that are the results of living a selfish, proud life.  It is quite normal to have a “Psalm 38 experience” that brings us to the end of our rope with no hope but Christ. 

Not only is this normal; Psalm 38 also speaks loudly of our predicament if there was no Savior, no cross, no resurrection.  We would live in futility, darkness, being alienated from the life of God (Eph. 4:17-19).

Now may I make one other correction in my interpretation of Psalm 38.  I said there was no expression of praise.  But that is not true.  Remember the words of Joshua to Achan in Joshua 7:19: “My son, I beg you, give glory to the LORD God of Israel, and make confession to Him, and tell me now what you have done; do not hide it from me.”  In fact, David gives strong glory to God in this Song.  He does it by agreeing with God about his sin.  Let us be quick to give glory to God in all things, but especially by not suppressing our sin (Rom. 1:18) but in confessing our sin (1 John 1:9).

Deuteronomy 28:1-14,64-68, Blessings and Curses

In the remaining posts on Deuteronomy we will see that these last few chapters of the “Book of the Law” are important in the rest of the Bible.  When you read the Prophets (Isaiah to Malachi) it is clear that those men knew this chapter (and the similar Lev. 26).  The prophets were able to understand the times in which they lived because they could see that what the nation was experiencing was just what God said would happen. 

Take for example Zeph. 1:13 where the prophet refers to what was predicted in Dt. 28:39. Or Lam. 1:5 where Jeremiah seems to have Dt. 28:41 in mind.  These prophets could see that what happened fit God’s promised judgment on Israel.  The connection between Dt. 28:53-57 and Jer. 19:9 is hard to miss.  God was able to communicate in various ways with the prophets so that they proclaimed His word.  One significant way they knew God’s will was from their study of Deuteronomy. 

Here are a few notes on Deuteronomy 28.

·       28:3: City and country living would both be blessed; and both would be cursed equally (v16).  In our day there’s a thought that rural people are less sinful than urban people.  In the end, God’s treatment is the same: blessing on those who obey and judgment on those who disobey.

·       28:12: The Lord’s “good treasure/storehouse” is in the heavens.  That’s interesting.  As Christians, all our spiritual blessings are in “the heavenlies” in Christ (Eph. 1:3-4).

·       28:15: In 28:15-68, the curses or judgments that are pronounced, there are multiple references to sickness (v22,27-28,35,59-61).  Perhaps the pandemic we are experiencing, and the continued dying of loved ones, gives us an idea of what Israel would face for disobedience.

·       28:20: Israel’s plans would be frustrated.  Things that should go as planned will not go as planned when God is against Israel.  In 28:20-46 we can see that there is no end of the ways God can make life miserable for disobedient Israel.  People will say, “it couldn’t get worse;” and then, it get’s worse.

·       28:30-33: Normal expectations will be unfulfilled (see also v38-41).

·       28:47: Here is a key verse in all of this, as to why Israel will experience God’s punishment.  It’s not just “disobedience.”  And it’s not simply that they did not “serve the LORD.”  They did not serve the LORD with joy and gladness for His abundance.

·       28:52: “At all your gates” is an interesting phrase when you think about modern Jerusalem.  The modern city doesn’t have gates as in the days of a walled city. Nevertheless, today tunnels are the literal “gates” into Jerusalem.  Highways 1 (from Tel Aviv and from Jericho) and 60 (from Bethlehem) involve tunnels when entering the city. 

All God’s promises are true, His promises of blessing AND His promises of judgment.

Deuteronomy 27:1-16, Affirming the Covenant of Law

Moses has finished giving the “statutes and judgments” of the LORD to the people.  The significance of all this is emphasized in Deut. 27.  First, the people were to write these laws on large, white-washed stones on top of Mt. Ebal.  They were also to build an altar on Mt. Ebal and offer burnt offerings and a peace offering.  Then Moses and the priests and Levites were to declare, “This day you have become the people of the LORD your God.”  Again, we see that there was a strong renewal of the covenant with the generation living at that time.  The record of Israel doing this is in Joshua 8:30-32.

Then Moses instructed the people that they were to divide themselves according to tribes, six in front of Mt. Gerizim and six in front of Mt. Ebal.  They were to pronounce a loud “Amen!” as the Levites recited several curses taken from the law.  Again, this was to emphasize the significance of what had been done in affirming the law of the LORD.  This was done, and the record is in Josh. 8:33-35.

These two mountains are on either side of Shechem, Mt. Ebal on the north and Mt. Gerizim on the south.  We have been to Mt. Gerizim; Mt. Ebal has not been open for us to see.  What you see on Mt. Gerizim today, among other things, is a pile of boulders on which the law had been written.  You will note that this is wrong.  This was supposed to happen on Mt. Ebal.  The explanation from the Samaritans is that the Jewish Pentateuch is filled with errors.  Samaritans have their own Pentateuch which they claim is ancient, though they have never submitted it to scrutiny.  Their version has a totally different view of things.  They believe Shechem was to have been Israel’s capital, not Jerusalem.  They believe Abraham brought Isaac to Mt. Gerizim to sacrifice to the LORD and not to Mt. Moriah in Jerusalem.  About half the remaining Samaritans live in the town of Qiryat Luza on Mt. Gerizim (the other half live down around Tel-Aviv). 

What are we to think of this challenge to the Scriptures?  The basic solution for Christians is to note that our Lord Jesus Christ, in His conversation with the Samaritan woman at the well, made it clear that Samaritans worship what you do not know and that salvation is of the Jews (and not the Samaritans, John 4:22).  We also know that Jesus accepted the Jewish Scriptures as true, as did other NT writers.  We also know, from the book of Joshua, that Joshua did not consider Shechem to be the capital but made Shiloh the political and religious center (Josh. 18:1). 

Now, let us come back to Deut. 27.  What a powerful chapter this is in terms of the exaltation of the word of God!  Shechem was an important city in Israel, being the first place Abraham came to when he entered the land (Gen. 12:6).  There God had repeated His promise to Abraham and Abraham built his first altar to the LORD there (Gen. 12:7). 

Mts. Gerizim (l) and Ebal with Shechem (modern Nablus
in between.  You can see how the people could be on
both mountains, facing each other, and shouting Amen!

The altar of Isaac on Mt. Gerizim. But the Bible
says Isaac was bound on the alter on Mt. Moriah.

The stones on which the law was written, on Mt. 
Gerizim.  Again, the Bible says they were on Ebal.

Taken from Gerizim, looking toward Ebal, with
Nablus/Shechem between.

Deuteronomy 26, Thoughts on Deut. 25-26

These are the last two chapters of “statutes and judgments.”

·       25:1-3: This is interesting in terms of the “forty blow” maximum to beatings.  The reason for the limit is not “physical” so much as “social.”  Lest your brother be humiliated in your sight. 

·       25:4: This might seem an odd statute, but it makes good sense.  It’s not a law about being kind to your animal, though the Law of Moses would insist on that.  It’s more about getting good use from the animal.  And note, this has significance in the NT, applied to elders who teach the word (1 Cor. 9:9; 1 Tim. 5:17-18).

·       25:5-10: This statute requiring a younger brother to marry the older brother’s childless widow was in practice in the family of Jacob (Gen. Gen. 38:8).  You can tell it is a serious issue.  Once they entered the land this transfer also involved the property and other rights of the older brother.  It all went to the brother next in line.  This law was fundamental to the story of Ruth and the “kinsman redeemer.”

·       25:11-12: The shameful act of the woman far outweighs her desire to help her husband win a fight.

·       25:13-16: Violation of this statute violates the eighth of the Ten Commandments.

·       25:17-19: After dealing with the Canaanites, so as to have peace in the land, Israel was then to deal with the Amalekites.  God called on King Saul to do this, and Saul disobeyed the LORD and lost the kingdom (1 Sam. 15).

·       26:1-15: The last of the statutes and judgments has to do with “firstfruits.”  Both the situations described have a “confession of faith” attached to them.

o   When they enter the land they are to thank God for the abundance of fruit and vegetables they have to eat.  When they do this they are to repeat vs. 5-10.  The “father” who was a Syrian was, of course, Jacob who dwelt in Syria for the twenty years where he gained his wives and eleven of his twelve sons.  When they were seventy in number they went to Egypt, with God’s blessing, where Joseph provided for them.  They became a great nation and now had finally returned to the land of promise.

o   Verses 12-15 deal with the regular tithing of firstfruits that would be for the priests and Levites as well as the poor.  Again, this was not to become a mechanical act.  They were to recognize that they were doing this as worship of God and that had done it with integrity.

·       26:16-19: This concluded the “statutes and judgments.”  The significance of it all is bound up in the “covenant” that has been established.  This new generation of Israel is committing to keep God’s law.  And God is committing to be their God and to make them a holy nation.  We discussed this at the outset of our studied in Deuteronomy.  This is a restatement of the “Old Testament/Covenant” as they prepare to enter the land.  Fulfillment of this would result in Israel’s ability to stay in the land and to prosper.  How will this work out?  We will continue in Deuteronomy because God will give them the answer to that question in advance.