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. This is the plain gist of the book. It is not then a grouping of types, whatever might be the particular scope and aim of those employed, such as we have seen in distinct forms throughout the books of Exodus, Leviticus, or Numbers; but here all that the Spirit is using, whether it be direct moral application which forms much the larger part of the book, or whether it be a selection of such shadows as fall in with its. Even in the very witness of domestic blessing there must be the largeness of heart that goes out to those who have no friends to care for them. Indeed he could not have written either in its present form, because that in Exodus is Jehovistic, and older than the record in Deuteronomy. Be strong and of a good courage, fear not, nor be afraid of them: for the Lord thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee. Surely this is highly significant. Kadesh. The LORD our God spake unto you in Horeb, saying, You have dwelt long enough in this mount: Turn, and take your journey, and go to the mount of the Amorites, [and so forth] and take the land that I have promised. in keeping with the rhetorical style of the book." Yet it would be hazardous to assert that it is the exact original. Moses mentions how the saying pleased him: here things are stated exactly as they were. Israel's stay at the mount was good while it lasted. God always holds to His own principles, and He teaches us to respect them in others. These figures Moses was inspired to give as a whole to the people, entirely apart from the question whether they were or could be carried out according to the letter while passing through the wilderness. We suppose that the record in Exodus is the older one. In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. Such is the fertile topic which we find throughout the book. Covenant favour would surely do as much for Israel as providence had done for Moab and Ammon! So ye abode in Kadesh many days, according unto the days that ye abode there." John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt, [Illustration: (drop cap W) Clay letter tablet of Moses' time.] They could take possession of no lands whatever of their own will. They knew it was not God's will that forty years of wilderness wanderings should lie between Egypt and the Promised Land (Deut. There must be times of getting, of learning, of consulting for one's own edification, else it will go hard with us in the work and battle of life. We can all see how very bad it was in Israel; but do we feel that it is still worse in the Christian? It had more of the family character; but a beautiful feature is connected with it: "And the Levite (because he hath no part nor inheritance with thee), and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that Jehovah thy God may bless thee in all the work of thine hand which thou doest." Prayer Point #5: Pray for Israel. Behold, Jehovah thy God hath set the land before thee: go up and possess it, as Jehovah God of thy fathers hath said unto thee; fear not, neither be discouraged. They were a people brought into relationship with God, and the object of His words was to guard them from practical inconsistency with that relationship. "Is He then indeed your Father?" 1 when all these blessings and curses i have set before you come upon you and you take them to heart wherever the lord your god disperses you among the nations, 2 and when you and your children return to the lord your god and obey him with all your heart and with all your soul according to everything i command you today, 3 then the lord your god They must learn not to seek what God would not give them. Now it was God's desire all along to bring them into the land. "And so Moses sort of rehearses for them some of the problems that he had as God was dealing with him. What God had done in the past, he could continue to do in the future. Ye have dwelt long enough, c. They came to Sinai in the third month after their departure from Egypt, 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. Beside the tithe of their increase truly rendered from corn, wine, oil, with the firstlings, which, if distant from the place Jehovah would choose for His centre of worship, might be turned into money, and there spent before Him with a joyful household and the Levite not forsaken, there was to be a tithe at the end of three years, mentioned in the 28th and 29th verses: "At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates." The consequence is that, though all have their place, these distinctions may here seem small indeed. 41-43--here irrelevant (cf. We luxuriate in retired communion, in restful fellowship with God, in converse with fellow-believers, in Church ordinances; and we think how sweet it would be if this could always last. In the one case there was a remembrance of creation; in this case, of symbolic redemption, the bringing out of Egypt. 1 These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. Ver. They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. The heritage of the descendants of Jacob shall be restored unto thee!" After the praise and worship session, go with your prophetic sword into battle using these 13 prayer points for DAY 6. "We turned, and took our journey into the wilderness by the way of the Red Sea, as Jehovah spake unto me; and we compassed Mount Seir many days. In Deuteronomy 16:1-17 (where I now stop) we have the winding up of all this part the termination of the statutes which had to do with religion. The Christian is not a mere man, nor is he a Jew. [Note: Peter C. Craigie, The Book of Deuteronomy, p. The same with Sinai, as Aben Ezra observes; while the Israelites lay encamped near this mountain, the Lord spoke unto them: saying, ye have dwelt long enough in this mount: or near it; for hither they came on the first day of the third month from their departure out of Egypt, and they did not remove from thence until the twentieth day of the second month in the second year, Exodus 19:1 so that they were here a year wanting ten days; in which space of time the law was given them, the tabernacle and all things appertaining to it were made by them, rulers both ecclesiastical and civil were appointed over them, and they were numbered and marshalled in order under four standards, and so ready to march; and all this being done, they must stay no longer, but set forward for the land of Canaan. If they were going to possess the land, let them remember it was God's land, not theirs. Behold, I have set the land before you: go in and possess the land which Jehovah sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them. Not that I doubt the sabbath-day to be of the deepest possible moment, and so lasting in its claims that, when the millennium comes, that day of rest will be in full force again. (Exodus 20:1; Deuteronomy 5:22. Such is the point here in the seventh chapter. Some there are, no doubt, who assume that God has not in these things expressed any will of His, own. That is, we see in them a number of institutions laid down by Jehovah, the pattern of which was shown in the mount. "Your eyes have seen all the great acts of Jehovah which he did. At the same time there is the gracious bringing in of God, and of what was suited to the people of God, when ruin was there. He would have them happy in Himself, and enjoying all He had given them to enjoy. Such then is the early and remarkably striking introduction to the book. It represented that death which befell the Lamb, and arrested the judgment of God which had gone out against us because of sin. 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." Undoubtedly the gatherings in of the corn and the wine (that is, the harvest and the vintage) are the well known types of God's final dealings: the harvest when He separates the wheat from the chaff, or at any rate from that which is not wheat; and the vintage when He executes unsparing judgment upon the vine of the earth upon all religion that is vain and denies heaven. (6) The Lord our God spake unto us in Horeb.--The "Lord our God," "Jehovah our Elohim," is the watchword of the whole book. The heart may be made up to follow the Lord, but the difficulties are still felt keenly; whereas the man who only theorises is ready in his own conceit, in word at least, to do anything; but there is no seriousness of spirit: he does not know himself yet. )Ver. How good are the ways and the words of God! Bearing this in mind, any reader can see that "at that time" in verse 8 really coalesces with "at that time" in verses 1-6, and therefore is in perfect accord withNumbers 8:1-26; Numbers 8:1-26; and yet is it repeated in p. 336. Though God brings his people into trouble and affliction, into spiritual trouble and affliction of mind, he knows when they have dwelt long enough in it, and will certainly find a time, the fittest time, to advance them from the terrors of the spirit of adoption. Was this their trust? Meanwhile they were not to meddle with their kindred, even though jealous and unkind. They were to remember what rebellion must end in. So it is that it does not withhold from us the over-heatedness of a Paul, as well as the weakness of a Barnabas; that it tells out the stumbling both of Thomas and of Mark: all is openly communicated for our instruction. In Deuteronomy 6:1-25 we find the first of those texts which our Lord quotes. ii. will be blessed. XXI. Thus it is not a book which defines strict canonical usage in these matters. Jehovah was most careful exactly where He had least sympathy. So he's getting up there now, about a hundred and twenty years old. Thus Jehovah from the very first was teaching them that they were not called out on an errand of indiscriminate conquest. And then comes the exhortation to beware of corrupting themselves by idolatries, by the likeness of any creature. Now notoriously as a dogma it is acknowledged everywhere in Christendom except by heretics; but the moment it is appropriated as a practical fact, people stand back and begin to qualify and mutilate. THE CHURCH'S DANGER - to abide at the mount, to settle down into a state of apathy or simple receptivity. 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. And be Alexander MaclarenExpositions of Holy Scripture, Philo of Alexandria, the Rabbis, and the Gospels - the Final Development of Hellenism in Its Relation to Rabbinism and the Gospel According to St. John. We never can duly understand the Old Testament unless in the light of the New; and if there is anyone who is personally and emphatically "the light," need it be said that it is Jesus? The events in this section of verses took place before Israel left Horeb. iii. How good is the Lord! Certainly they could not; this Jehovah spreads in the most forcible manner before His people for their cheer and stay. 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." Who shall deliver me from this bondage to my flesh?" It is a reiteration really of the law of God. (Exodus 18:23) But inDeuteronomy 1:9; Deuteronomy 1:9, etc., Moses speaks of the same institution as his own without any reference to Jethro, or the divine command of which Jethro spoke." For a people in relationship with God such is the only possible way, either of pleasing Him, or of tasting that joy of the Lord which is the strength of His people. Deuteronomy 7:1-26 one may sum up in a very few words. He was a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the Jewish merchant-princes of Egypt. He could have cited from any other, had any other been in all respects so suitable to the occasion. The Israelites thought to settle the whole matter with God by saying, "We have sinned;" but then they proved that there was nothing settled, nothing right; because what really pleases God is this the acceptance of His good will, whatever it be. 10. Need one point out how suited all this is for the last words of one who was just about to depart? The less that Israel felt they had failed, the more Jesus felt it for them. It is not the Jewish people in the school of Jehovah to manifest what was in their heart, and what He was towards them; but the people strengthened by Jehovah in presence of a power mightier than their own. Then the bitter consequences came. The tenth has also the first two clauses in a different order from that in Exodus, and adds 'his field.'. 35; xxxii. O. T. i. Every part of my life is BLESSED! 6. Whatever we are called out for is what Satan endeavours to destroy. De 1:7 'Turn and set your journey, and go to the hill country of the Amorites, and to all their neighbors in the Arabah, in the hill country and in the lowland and in the Negev and .read more Scripture: Deuteronomy 1:6-8 "Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land: begin to possess it, and contend with him in battle. Men have reasoned with great detail, especially in recent years, enquiring how all this could be done in the desert by a people who found it hard enough to pass unscathed themselves, though they had Jehovah their God with them to feed them with angels' bread, and water if need were from the rock. And I feel that the analogies that are to be made are that of the Christian walk and life and experience. When things aren't going right, I hear people sometimes make very foolish charges against God. In short how could it be respected as it deserves, if regarded as an almost garrulous repetition of the law? Jehovah went along with them; and of course the faithful turned back just as much as the unfaithful. And you know God told me to go here and it was just really horrible and all," and all this stuff. John Edgar McFadyenIntroduction to the Old Testament. 12-18; ^C Luke XIX. DAY 6 PRAYER POINTS. Next to having Christ Himself is the following in His steps. 2). "Rise ye up, take your journey, and pass over the river Arnon." These are the words which Moses spoke to all Israel on this side of the Jordan in the wilderness, in the plain opposite Suph, between Paran, Tophel, Laban, Hazeroth, and Dizahab. They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. Crossed over Jordan finally and began the conquest of the land.So, an interesting little commentary. Is it not a beautiful indication of what the true God is, even in His least institutions? Here then we have all laid bare. There may be lands where everything morally is at the lowest point, and where therefore a wrong is less severely estimated than elsewhere. Rebuilding the Temple (Ezra 1:1-6:22) Bible Commentary / Produced by TOW Project The Book of Ezra begins with a decree from King Cyrus of Persia, allowing the Jews to return to Jerusalem to rebuild the temple that had been destroyed by the Babylonians in 587 BC (Ezra 1:2-4). They were only tenants, and had to pay Him rent. This was a lesson for Israel of prime moment. He was a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the Jewish merchant-princes of Egypt. Rekam, and that Double. iv. A disgraceful perversion; for Deuteronomy 10:6-7 is manifestly a parenthesis. In other words, he is saying that God went before you through the wilderness to search for the best place for you to pitch your tent and then led you by the fire and by the cloud.Oh, if we only realized how all encompassing the work of God is that surrounds our lives. 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. They possess that inimitable solemnity which cannot be so much uttered in words as felt in the general bearing of the book. Who went in the way before you, to search you out a place to pitch your tents, in the fire by night, to show you by what way you should go, and the cloud by day ( Deuteronomy 1:33 ). When Peter and John came to the Samaritans, and found that they were, 'And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain; 18. "Because God hates us he brought us out here to kill us in the wilderness", when in reality God loved them and wanted to give them a land that they might dwell in, that it might be their land. More than that, it was the cause of Moses not being allowed. (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.)" God Himself did not disclose Himself by an external creature-shape. So it habitually is where the faith is real; but nature is not yet judged root and branch. I. The sabbath law rests entirely on the word of God Himself. (Deuteronomy 1:11 NKJV). "And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Ezion-gaber, we turned and passed by the way of the wilderness of Moab.". "I will not give you of their land." I have no hesitation in subscribing the opinion that our Lord Jesus chose them not only because they were in themselves exactly such as met and confronted Satan's temptations perfectly, but because there was a moral suitability in the fact that they were the words addressed to the people when ruin had already come in when nothing but the grace of God was afresh appealing to them before they were brought into the holy land. We all know that it is natural to wretched, wilful man. And in verse Deuteronomy 1:2 is a little commentary, it says. Then follows the appointment, iv. And so often the good that he wanted to do, he couldn't do and the evil he didn't want to do was the thing that he was doing until he found himself in just a miserable, wretched state. We know how these traditions linger among men, particularly in the East. My Father, I ask that You grant me prosperity in all my endeavours. 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