A New Review of Foundational Principles...1 Point of Covenantalism...Chapters / Lessons 5 thru 26
Chapter 5
At the end of this Chapter, there contains 21 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 5, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Deuteronomy 5 and Exodus 20
“Deuteronomy is viewed to be "a prophetical law book" that expressed "a great spiritual and moral ideal" which included "monotheism, the ethical nature of [Yahweh], and a holy people."”[1]
Deuteronomy 5:1 “Moses summoned all Israel and said: Hear, Israel, the decrees and laws I declare in your hearing today. Learn them and be sure to follow them.”
Because Deuteronomy 5 claims chronological priority for itself, Exodus 20 is the more familiar of the two and has generally received greater attention in the history of interpretation. Neither Exodus 20 nor Deuteronomy 5 is noticeably older than or independent of the literary layer in which it is preserved.
“Although other solutions are possible, it is most likely that the Exodus 20 version...is a late addition, inserted perhaps in the final stage of the Pentateuch's composition and intended to bring the Sinai narrative into harmony with the preeminent place occupied by the Decalogue in Deut 5, where it is coherently and securely embedded.”[2]
When one takes into consideration the shared features of factual context, form, and content, three consistent aspects of these two recessions are especially remarkable.
1. “Each setting identifies the Decalogue not as a series of commandments but as oracular "words"…”[3]
The introduction to Exodus 20 leaves a vague description to which “[Yahweh]” addresses “all these words”. This vagueness is peculiar; it allows ample room to suppose that the words are spoken proximately to Moses and only overheard from some distance away by the Israelites at the foot of the mountain. On the other hand, in Deut 5:4, [Yahweh]’s speech to the people was direct and personal, or “person to person” (literally “face against face”). Yet what the Deuteronomic tradition emphasizes is not the immediate clearness of the words, but rather Israel’s shared experience with [Yahweh]’s powerful though formless revelatory presence. It remains consistent with the emphasis that He had already chose Moses to interlocutor, “to announce”, the content of [Yahweh]’s thunderous speaking.
“While this notice of intermediation both recalls how Moses has functioned in the past and anticipates the even more exalted leadership role…it acknowledges what the Decalogue itself formally represents.”[4]
Each personal “you” that Israel hears are the spoken words of either [Yahweh] or Moses. Thus, the initial “word” remains individually formulated as heavenly first-person speech. The next three words, which remain third-person in context, are expressed in Moses’ voice to the deity. These recognized distinctions in the arrangement of the Decalogue should neither be significantly leveled nor offhandedly dismissed as bland.
2. “According to both contexts the Decalogue's oracular "words" constitute the indispensable substance of a covenant that [Yahweh] initiated with the people of Israel…”[5]
The significance of the Decalogue’s original communication is clearly stated in Deuteronomy 5:2-3, along with 4:13. Hence, the latter documents are, at times, called “the tablets of the covenant”. Their replacements remain enclosed and transported in “the ark of the covenant”. These familiar and known parts identify the Decalogue as a summary of Israel's covenantal obligations.
Deuteronomy 5:2 - 3 “[Yahweh] our [Yahweh] made a covenant with us at Horeb. It was not with our ancestors that [Yahweh] made this covenant, but with us, with all of us who are alive here today.”
Deuteronomy 4:13 “He declared to you his covenant, the Ten Commandments, which he commanded you to follow and then wrote them on two stone tablets.”
“In overall form and function, this particular series of "words" is distinguished from statutory legislation, codifications of legal precedents, catechetical instructions, and ethical guidelines.”[6]
3. “Both pentateuchal contexts claim the Decalogue as the preeminent…"[7]
Deuteronomy 5:22 “These are the commandments [Yahweh] proclaimed in a loud voice to your whole assembly there on the mountain from out of the fire, the cloud and the deep darkness; and he added nothing more. Then he wrote them on two stone tablets and gave them to me.”
The Great Voice of Yahweh
Deuteronomy 5:22 insists that the declaration of “these words” exist definitively in the sense that [Yahweh] addressed them “in a great voice” and added no more. The point of this abrupt comment is the satisfactoriness of the Decalogue as a unique and originating revelation. Nothing more was needed by way of public display at Mount Horeb to validate [Yahweh]’s unmatched “glory and greatness”. Nor was anything further needed to demonstrate the matchless effectiveness of Moses as a human being who was bold and humble enough to approach the fiery divine presence.
“He promulgates for a new generation of Israel the provisions that complete the Horeb covenant—"the entire charter" consisting of detailed "statutory articles" and sanctions which, together with the foundational policies of the Decalogue, comprise "the [Book of the] Torah", Israel's unique national constitution. In neither the Deuteronomic nor the Sinaitic presentations of the covenant does the Decalogue function to diminish the need for full authority and significance of the other legislative corpora and individual provisions communicated to Israel through the continuing agency of Moses.”[8]
The Ten Commandments are set in the Book of Deuteronomy in a place of fundamental importance, as a prologue to the rest of the law. These commandments are not emphatically religious nor are they spiritual. They influence not just the religious way of life, sacrifices, and festivals; but, ordinary life as well. [Yahweh] did not just rattle a bunch of commandments as though obedience should be taken for granted. The concern here is to motivate obedience in the form of threat and promise. The promise is of a steadfast love for His people. The threat that [Yahweh] will not leave the wicked unpunished.
Theocracy and Ethics
Before moving on, two things need to be mentioned. Theocracy and ethics. Theocracy is considered a government ruled by [Yahweh]. A government for which is solidly founded by the Laws and Commandments of The Bible. Moreover, according to His word, The Laws and Commandments are holy and infallible. They cannot be improved on.
“Do these words have power...? It all depends on the identity of [the] One who speaks through Moses. This One's self-identification is "I am the [Yahweh] who brought you out of Egypt," not just here but throughout the book... This divine self-identification validates the commands and motivates obedience. This is not..."if you obey, then I will be your [Yahweh]." This is... "because I liberated you and made you my people, therefore you shall not do these things."”[9]
The Third Point of Covenantalism (Ethics)
With ethics, it is considered the third point of covenantalism, a cause and effect principle. Because [Yahweh] loved us first, we in turn would show the effects of His love on us and through us. Every suzerain treaty consists of special terms or laws. This is the very core of Deuteronomy. The relationship between suzerain and vassal(s) was laid out in stipulations. In order for the vassal to be set apart by the suzerain, he had to comply. Israel is called to be faithful to [Yahweh]. If she follows the stipulations (covenant keeping), she is blessed. If she disobeys (covenant breaking), she is cursed.
This cause and effect principle is a command/fulfillment pattern. The Books of Joshua and Judges are prime examples of this pattern. Israel is truly blessed in Joshua. Joshua followed Moses commands and he, along with Israel, where blessed. The promise was fulfilled. In Judges, quite the contrary happened. Israel was unfaithful resulting in death. Remember the cycle of sin?
This principle is very simple to follow. Man has to relate to [Yahweh] via The Covenant. He is either faithful or unfaithful. Everything happens according to this cause and effect relationship.
There are three aspects of Biblical Ethics: motivations, standards, and situational applications. The first thing to look at is the motivations. [Yahweh] called Israel to follow His commandments with proper motivations, from the heart. Look at Deuteronomy 6:5 – 6:
“Love [Yahweh] your [Yahweh] with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be on your hearts.”
Notice that Moses makes a connection between the commandments and the heart. External works was not enough. Paul even said in Romans 14:23b, “...and everything that does not come from faith is sin and everything that does not come from faith is sin.” Furthermore, The Law was not made to be kept without faith. Therefore, if anyone should read any part of the Old Testament and believe that it was a system of works has totally misunderstood The Law itself. Works should be a product of faith, not just in the New Testament, but the Old Testament as well. Since there is much confusion between faith and works, further expression needs to be said about works, or the fulfillment of righteousness.
First, the groundwork of works is sacrifice. Deuteronomy 12:1 – 32 implies this fulfillment begins with sacrifice. Second, the instrument of works is a faith that works. The Bible distinguishes between works outside faith and part of faith. Look at Ephesians 2:8 – 10.
“For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of [Yahweh]— not by works, so that no one can boast. For we are [Yahweh]’s handiwork, created in Christ Jesus to do good works, which [Yahweh] prepared in advance for us to do.”
“Therefore, the fulfillment of righteousness requires sacrifice and faithfulness. Moses did not teach “salvation by works.” The Biblically consistent man would never have considered this possibility. Habakkuk 2:4 says, “The righteous shall live by his faith.” Works of faith should never be separated from true faith. For without true faith, there cannot be true works of righteousness. Indeed, faith without works is nothing less than works salvation.”[10]
Secondly, “the covenant teaches that faith is not a standardless faith.”[11] The right motivation is not enough for a person, he must follow certain standards. Deuteronomy 5– 26 follows the outline of the Ten Commandments, only in bigger and more specific detail.
Look at the outline[12] below:
I. Overview of the Ten Commandments (Deut. 5:1-33)
II. The Ten Words
1st Word (6:1 - 11:32): Not to forget transcendent [Yahweh]
2nd Word (12:1 - 13:18): Hierarchy of the Sanctuary
3rd Word (14:1 - 29): Consecration of [Yahweh]’s Presence
4th Word (15:1 - 16:17): Sabbath rest
5th Word (16:18 - 18:22): Fathers of covenant community
6th Word (19:1 - 22:12): Laws of killing [Yahweh]’s transcendent image bearer
7th Word (22:13 - 23:14): Laws of submission
8th Word (23:15 - 24:22): Laws against various forms of manipulation
9th Word (25:1 - 19): Justice
10th Word (26:1 - 19): Firstfruits
All that has to be done is to read The Ten Commandments in detail and see that they follow five points of covenantalism. Repeating it twice (5 and 5). This will be covered in a later Chapter.
Situational Application
There is one more aspect and that is situational application. The right motivation with following certain standards must be applied properly in different situations. As the Jews prepared to attack Jericho, spies were sent out (read Joshua 2). A prostitute hid them out when soldiers came looking for them. This is one way to lie to the enemy and not violate the truth.
“Situational ethics says that the situation totally determines truth, so truth changes from situation to situation. Biblical ethics says the truth always remains the same: the Word of [Yahweh]. Only the application of the truth changes.”[13]
As was just seen, Biblical ethics are very important. It can mean the difference between life and death. The right motives and just keeping the commandments are not enough; they must be kept in the right way. This means that ethical cause/effect principles exist not as mechanical devices used for obedience; but consist of faithfulness during a variety of situations that come from a faithful heart.
Cause and Effect
There remains one more type of effect. It is the proper effect of obedience that gives us dominion over the enemies of [Yahweh]. It is located here in the Book of Deuteronomy because [Yahweh] wanted the Israelites to associate faithfulness with conquest. This can be positioned into a trouble-free principle: keep the covenant and dominion would be given. This trouble-free principle exists throughout The Bible, the Battle of Jericho and The Book of Job are prime examples.
Fallen man will not admit that his unfaithfulness to [Yahweh] is linked to the negative things that happen. Whether it is marriage, cultural, governmental, and especially his own particular life in the hereafter. There are three notions he wants to achieve and live by:
1. Mechanical Cause/Effect
2. Manipulative Cause/Effect
3. Magical Cause/Effect
These are false cause/effect explanations by the very mention of them. The first, being mechanical, implies some personal “force” brings things about, like “natural law” or “mother nature”. These “natural laws” viewed, as impersonal autonomous acts become a replacement for Biblical Laws that govern the universe. Looking back in time, it can be seen that during the Enlightment Period, “natural law” reigned supreme.
“Louis Bredvold observes in The Brave New World of the Enlightenment an important nuance of natural law that was lost during the Enlightenment. He argues that prior to this time (second half of the Middle Ages), natural law was broken into two categories: ethics and physical phenomena. There were laws for humans and laws for things. The Enlightenment threw out this distinction, and made the law for things the basis of ethics. In the words of Descartes, “All philosophy is like a tree, of which Metaphysics is the root, Physics the trunk, and all other sciences the branches that grow out of this trunk, which are reduced to three principal, namely, Medicine, Mechanics, and Ethics.”[14]
Everything happens for a reason, [Yahweh]’s reason. Whether it is covenant keeping or covenant breaking. Life remains non-mechanical.
Secondly is the manipulative cause/effect in which force exists as the basis of life. It is a might vs. right. An approach to manipulation, stated by C. S. Lewis, proves out this way:
“There neither is nor can be any simple increase of power on Man’s side. Each new power won by man is a power over man as well. Each advance leaves him weaker as well as stronger. In every victory, besides being the general who triumphs, he is also the prisoner who follows the triumphal car.”[15]
The final cause/effect is magical. “The [essential] aim of ... magic is to [force] the human will on nature, on man or on the supernatural world in order to [subdue] them.”[16] The hunt for supremacy enslaves us. Eventually, this supremacy turns on us. Look at Acts 19:8 – 20 for an excellent example.
“[Yahweh] revealed the rest of the covenant only to Moses, not to all the Israelites (v. 31), but Moses later reported this revelation to the people. This Chapter teaches us that the proper response to [Yahweh]'s Word is reverence for Him and obedience to His Word because [Yahweh] is who He is and because He desires our welfare.”[17]
“[This] Decalogue is...the heart of the message of Deuteronomy. It is the divinely given foundation of the covenant relationship, the standard set by the suzerain [Yahweh] as a basis for the continuing relationship with his vassal people.”[18]
A Unique Bond
This particular covenant discusses the previous bonds between [Yahweh] and Israel with the historical background of agreement. The acts of [Yahweh] in history remain highly important for the Israelites. This type of covenant was not of human design. The two parties are not of equal value. The ultimate source of this covenant was [Yahweh]. He was their authoritative source. This covenant was inclusive for all of Israel. Even though there exists much educational value, it requires more than well-stored memory. It shows the things to be done and words to be said. They where to be committed worshippers, caring partners, and dependent children on the [Yahweh] Most High.
[Yahweh]’s covenant is built on principles of transcendence, heirarchy, and now ethical cause/effect. This completes the third step of covenantalism. The following are The 10 Commandments. They can be broken down into two sections. Divinely given (Commandments 1 – 4) and humanly given (Commandments 5 – 10).
The 10 Commandments...
I. I am [Yahweh] thy [Yahweh], who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt not have strange [Yahweh]’s before Me. Thou shalt not make to thyself a graven thing, nor the likeness of anything that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth. Thou shalt not adore them, nor serve them. I am [Yahweh] thy [Yahweh], mighty, jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate Me; and showing mercy unto thousands of them that love Me, and keep My commandments.
II. Thou shalt not take the name of [Yahweh] thy [Yahweh] in vain.
III. Remember that thou keep holy the Sabbath day.
IV. Honor thy father and thy mother.
V. Thou shalt not kill.
VI. Thou shalt not commit adultery.
VII. Thou shalt not steal.
VIII. Thou shalt not bear false witness against thy neighbor.
IX. Thou shalt not covet thy neighbor's wife.
X. Thou shalt not covet thy neighbor's house, nor his field, nor his servant, nor his handmaid, nor his ox, nor his ass, nor anything that is his.
THE FIRST COMMANDMENT: “Thou Shalt Not Have Strange [Yahweh]’s Before Me.”
The entire law of Christ depends upon charity. Moreover, charity depends on two precepts, one of which concerns loving [Yahweh] and the other concerns loving our neighbor. Now [Yahweh], in delivering the law to Moses, gave him Ten Commandments written upon two tablets of stone. Three of The Commandments that where written on the first tablet referred to the love of [Yahweh]; and the seven Commandments written on the other tablet related to the love of our neighbor. The whole law remains founded on these two precepts. The First Commandment that relates to the love of [Yahweh] is “Thou shalt not have strange [Yahweh]’s.” For an understanding of this Commandment, one must know how of old it was violated. Some worshipped demons. “All the gods of the Gentiles are devils.” This is the greatest and most detestable of all sins. Even now, there are many who transgress this Commandment: all such as practice divinations and fortune telling. Such things, according to St. Augustine, remain undone without some kind of pact with the devil. “I would not that you should be made partakers with devils.” Some worshipped the heavenly bodies, believing the stars to be [Yahweh]’s: “They have imagined the sun and the moon to be the [Yahweh]’s that rule the world.” For this reason, Moses forbade the Jews to raise their eyes or even adore the sun and moon and stars. “Keep therefore your souls carefully . . . lest perhaps lifting up thy eyes to heaven, thou see the sun and the moon, and all the stars of heaven, and being deceived by error thou adore and serve them, which [Yahweh] thy [Yahweh] created for the service of all the nations.” The astrologers’ sin against this Commandment in that they say that these bodies are the rulers of souls, when in truth they where made for the use of man whose sole ruler is [Yahweh]. Others worshipped the lower elements: “They imagined the fire or the wind to be [Yahweh]’s.” Into this error also fall those who wrongly use the things of this earth and love them too much: “Or covetous person (who is a server of idols).”
Some men have erred in worshipping their ancestors. This arose from three causes.
(1) From Their Carnal Nature—“For a father being afflicted with a bitter grief, made to himself the image of his son who was quickly taken away; and him who then had died as a man, he began now to worship as a [Yahweh], and appointed him rites and sacrifices among his servants.”
(2) Because of Flattery--Thus being unable to worship certain men in their presence, they, bowing down, honored them in their absence by making statues of them and worshipping one for the other: “Whom they had a mind to honor . . . they made an image . . . that they might honor as present him that was absent.”[9] Of such also are those men who love and honor other men more than [Yahweh]: “He that loveth his father and mother more than Me, is not worthy of Me.” “Put your trust not in princes; in the children of man, in whom there is no salvation.”
(3) From Presumption--Some because of their presumption made themselves be called [Yahweh]’s; such, for example, was Nabuchodonosor (Judith 3:13). “Thy heart is lifted up and thou hast said: I am [Yahweh].” Such are also those who believe more in their own pleasures than in the precepts of [Yahweh]. They worship themselves as gods, for by seeking the pleasures of the flesh, they worship their own bodies instead of [Yahweh]: “Their god is their belly.” We must avoid all these things.
Why We Should Adore One [YAHWEH]
“Thou shalt not have strange gods before Me.” As we have already said, the First Commandment forbids us to worship other than the one [Yahweh]. We shall now consider five reasons for this.
[Yahweh]’s Dignity--The first reason is the dignity of [Yahweh] which, were it belittled-in any way, would be an injury to [Yahweh]. We see something similar to this in the customs of men. Reverence is due to every degree of dignity. Thus, a traitor to the king is he who robs him of what he ought to maintain. Such, too, is the conduct of some towards [Yahweh]: “They changed the glory of the incorruptible [Yahweh] into the likeness of the image of a corruptible man.” This is highly displeasing to [Yahweh]: “I will not give My glory to another, nor My praise to graven things.” For it must be known that the dignity of [Yahweh] consists in His omniscience, since the name of [Yahweh], Deus, is from “seeing,” and this is one of the signs of divinity: “Show the things that are to come hereafter, and we shall know that ye are [Yahweh]’s.” “All things are naked and open to His eyes.” However, practitioners of divination deny Him this dignity of [Yahweh], and of them, it remains said “Should not the people seek of their [Yahweh], for the living and the dead?”
[Yahweh]’s Bounty--We receive every good thing from [Yahweh]; and this is of the dignity of [Yahweh], that He is the maker and giver of all good things: “When Thou openest Thy hand, they shall all be filled with good.” In addition, this is implied in the name of [Yahweh], namely, Deus, which is said to be distributor, that is, “dator” of all things, because He fills all things with His goodness. You are, indeed, ungrateful if you do not appreciate what you have received from Him, and, furthermore, you make for yourself another [Yahweh] just as the sons of Israel made an idol after they had been brought out of Egypt: “I will go after my lovers.” One does this also when one puts too much trust in someone other than [Yahweh], and this occurs when one seeks help from another: “Blessed is the man whose hope is in the name of [Yahweh].” Thus, the Apostle says, “Now that you have known [Yahweh] . . . how turn you again to the weak and needy elements? . . . You observe days and months and times and years.”
The Strength of Our Promise--The third reason exists in the solemn promise. For we have renounced the devil have promised fidelity to [Yahweh] alone. This is a promise, which we cannot break: “A man making void the law of Moses dieth without mercy under two or three witnesses. How much more think ye he deserveth punishment who hath trodden underfoot the Son of [Yahweh], and hath esteemed the blood of the testament unclean, by which came sanctification, and hath offered an affront to the Spirit of grace! Whilst her husband liveth, she shall be called an adulteress, if she be with another man.” Woe, then, to the sinner who enters the land by two ways, and who “halts between two sides.”
Against Service of the Devil--The fourth reason is the great burden imposed by service to the devil: “You shall serve strange [Yahweh]’s day and night, who will give you no rest.” The devil is not satisfied with leading to one sin, but tries to lead on to others: “Whosoever sins shall be a slave of sin.” It is, therefore, not easy for one to escape from the habit of sin. Thus, St. Gregory says, “The sin which is not remitted by penance soon draws man into another sin.” The very opposite of all this is true of service to [Yahweh]; for His Commandments are not a heavy burden: “My yoke is sweet and My burden light.” The consideration of a person to have done enough if he does for [Yahweh] as much as what he has done for the sake of sin:
“For as you have yielded your members to serve uncleanness and iniquity, unto iniquity; so now yield your members to serve justice unto sanctification.” On the contrary, it exists in the writings that of those who serve the devil: “We wearied ourselves in the way of iniquity and destruction, and have walked through hard ways.” Again, “They have labored to commit iniquity.”
Greatness of the Reward--The fifth reason remains in the greatness of the reward or prize. In no law are such rewards promised as in the law of Christ. The promise of rivers flowing with milk and honey to the Mohammedans, to the Jews the land of promise, but to Christians the glory of the Angels: “They shall be as the Angels of [Yahweh] in heaven.” It was with this in mind that St. Peter asked: “Lord, to whom shall we go? Thou hast the words of eternal life.”
First Commandment (Did Not Prohibit Art in Israel)
This commandment was a call for submission in every area of one’s life to the rule of [Yahweh]. It exists to give [Yahweh] total and complete authority over man. He ought to be our upmost precedence and final authority. He is due total preference and obedience.
The making of an idol was dangerous in the twofold. The making of an idol could contaminate one, [Yahweh], since pagans practiced this in their devotions. Second, any representation in the natural world of [Yahweh] would question His very sovereignty of the One that cannot be limited. Dignity is the main issue of this particular commandment. Our worship should always reflect a proper view of [Yahweh]. Worldly standards should never be involved in the Worship of [Yahweh].
SECOND COMMANDMENT: “Thou Shalt Not Take the Name of [Yahweh] Thy [Yahweh] in Vain.”
This is the Second Commandment of the law. Just as there is but one [Yahweh] whom we must worship; so, there is only one [Yahweh] whom we should reverence in a special manner. This, first, has reference to the name of [Yahweh]. “Thou shalt not take the name of [Yahweh] thy [Yahweh] in vain.”
The Meaning Of In Vain
“In vain” has a threefold meaning. False statements sometimes exist: “They have spoken vain things everyone to his neighbor.” One, therefore, takes the name of [Yahweh] in vain when one uses it to confirm that which is not true: “Love not a false oath.” “Thou shalt not live because thou hast spoken a lie in the name of [Yahweh].” Any one so doing does injury to [Yahweh], to himself, and to all men. It is an insult to [Yahweh] because, when you swear by [Yahweh], it is nothing other than to call Him to witness. And when you swear falsely, you either believe [Yahweh] to be ignorant of the truth and thus place ignorance in [Yahweh], whereas “all things are naked and open to His eyes,” or you think that [Yahweh] loves a lie, whereas He hates it: “Thou wilt destroy all that speak a lie.” Alternatively, again, you detract from His power, as if He were not able to punish a lie. Likewise, such a one does an injury to himself, for he binds himself to the judgment of [Yahweh]. It is the same thing to say, “By [Yahweh] this is so," as to say, “May [Yahweh] punish me if it is not so!” He, finally, does an injury to other men. For there can be no lasting society unless men believe one another. In matters that remain doubtful, they may be confirmed by oaths: “An oath in confirmation puts an end to all controversy.” Therefore, he who violates this precept does injury to [Yahweh], is cruel to himself, and harmful to other men. Sometimes “vain” signifies useless: “[Yahweh] knoweth the thoughts of men, that they are vain.” [Yahweh]’s name, therefore, is taken in vain when it is used to confirm vain things. In The Old Law, swearing falsely remained forbidden: “Thou shalt not take the name of [Yahweh] thy [Yahweh] in vain.” Moreover, Christ forbade the taking of oaths except in case of necessity: “You have heard that it was said to them of old: Thou shalt not forswear thyself. . . . But I say to you not to swear at all.” In addition, the reason for this is that in no part of our body are we as weak as in the tongue, for "the tongue no man can tame.” Thus, even in light matter one can perjure himself. “Let your speech be: Yea, yea; No, no. But I say to you not to swear at all.” Note well that an oath is like medicine, only taken in times of necessity. Hence, [Yahweh] adds, “And that which is over and above these is evil.” “Let not the mouth be accustomed to swearing, for in it there are many falls. In addition, let not the name of [Yahweh] be usual in thy mouth, and meddle not with the names of saints. For thou shalt not escape free from them.” Sometimes “in vain” means sin or injustice: “O ye sons of men, how long will you be dull of heart? Why do you love vanity?” Therefore, he who swears to commit a sin takes the name of his [Yahweh] in vain. Justice consists in doing well and avoiding evil. Therefore, if you take an oath to steal or commit some crime of this sort, you sin against justice. In addition, although you must not keep this oath, you are still guilty of perjury. Herod did this against John. It is likewise against justice when one swears not to do some good act, as not to enter a church or a religious community. In addition, although this oath, too, is not binding, yet, despite this, the person himself is a perjurer.
Conditions Of A Lawful Oath
One cannot, therefore, swear to a falsehood, or without good reason, or in any way against justice: “And thou shalt swear: As [Yahweh] liveth, in truth, and in judgment and in justice.” Sometimes “vain” also means foolish: “All men are vain, in whom there is not the knowledge of [Yahweh].” Accordingly, he who takes the name of [Yahweh] foolishly, by blasphemy, takes the name of [Yahweh] in vain: “And he that blasphemeth the name of [Yahweh], dying let him die.”
Taking [YAHWEH]'S Name Justly
“Thou shalt not take the name of [Yahweh] thy [Yahweh] in vain.” However, the name of [Yahweh] may be taken for six purposes. First, is to confirm something verbal, as in an oath. In this we show [Yahweh] alone is the first Truth, and we show due reverence to [Yahweh]. For this reason, The Old Law commanded that one must not swear except by [Yahweh]. They who swore otherwise violated this order: “By the name of strange gods you shall not swear.” Although at times one swears by creatures, nevertheless, it must be known that such is the same as swearing by [Yahweh]. When you swear by your soul or your head, it is as if you bind yourself in punishment by [Yahweh]. Thus, “But I call [Yahweh] to witness upon my soul.” Moreover, when you swear by the Gospel, you swear by [Yahweh] who gave the Gospel. Nevertheless, they sin who swear either by [Yahweh] or by the Gospel for any trivial reason.
The second purpose is that of sanctification. Thus, Baptism sanctifies, for as St. Paul says, “But you are washed, but you are sanctified, but you are justified in the name of our Lord Jesus Christ, and the Spirit of [Yahweh].” Baptism, however, does not have power except through the invocation of the Trinity: “But Thou, O Lord, art among us, and Thy name is called upon by us.”
The third purpose is the expulsion of our adversary; hence, before Baptism we renounce the devil: “Only let Thy name be called upon us; take away our reproach. Wherefore, if one return to his sins, the name of [Yahweh] has been taken in vain.”
Fourthly, [Yahweh]’s name is taken in order to confess it: “How then shall they call on Him, in whom they have not believed?” Again, “Whosoever shall call upon the name of [Yahweh] shall be saved.” First, we confess by word of mouth that we may show forth the glory of [Yahweh]: “And every one that calleth upon My name, I have created him for My glory.” Accordingly, if one says anything against the glory of [Yahweh], he takes the name of [Yahweh] in vain. Secondly, we confess [Yahweh]’s name by our works, when our very actions show forth [Yahweh]’s glory: “That they may see your good works, and may glorify your Father who is in heaven.” “Through you the name of [Yahweh] is blasphemed among the Gentiles.”
Fifthly, it is taken for our defense: “The name of [Yahweh] is a strong tower; the just runneth to it and shall be exalted.” “In My name they shall cast out devils.” “There is no other name under heaven given to men, whereby we must be saved.
Lastly, it is taken in order to make our works complete. Thus says the Apostle, “All whatsoever you do in word or work, do all in the name of [Yahweh] Jesus Christ.” The reason is that “our help is in the name of [Yahweh].” Sometimes it happens that one begins a work imprudently by starting with a vow, for instance, and then not completing either the work or the vow. Moreover, this again is taking [Yahweh]’s name in vain. "If thou hast vowed anything to [Yahweh], defer not to pay it.” “Vow and pay to [Yahweh] your [Yahweh]; all ye that are round about Him bring presents.” “For an unfaithful and foolish promise displeaseth Him.”
Second Commandment (Prohibits Profanity, But Includes More)
This commandment is directly against the mis-using of [Yahweh]’s name in a manipulative way. To use it flippantly or falsely attributes a wrong act to [Yahweh] has broken this commandment. Commitment should be our top priority to [Yahweh], which is the main issue of Commandment 3. It should be taken seriously and sincerely.
THE THIRD COMMANDMENT: “Remember that You Keep Holy the Sabbath Day.”
This is the Third Commandment of the law, and very suitably is it so. For we where first commanded to adore [Yahweh] in our hearts, and the Commandment is to worship one [Yahweh]: “Thou shalt not have strange gods before Me.” In the Second Commandment, we where told to reverence [Yahweh] by word: "Thou shalt not take the name of [Yahweh] thy [Yahweh] in vain.” The Third commands us to reverence [Yahweh] by act. It is, “Remember that thou keep holy the Sabbath day.”[1] [Yahweh] wished that a certain day be set aside on which men direct their minds to the service of [Yahweh].
Reasons For This Commandment
There are five reasons for this Commandment. The first reason was to put aside error, for the Holy Spirit saw that in the future some men would say that the world had always existed. “In the last days there shall come deceitful scoffers, walking after their own lusts, saying: Where is His promise or His coming? For since the time that the fathers slept, all things continue as they were from the beginning of creation.” For this, they are willfully ignorant of the fact that the heavens were before and the earth out of water; and through water, created by The Word of [Yahweh]. Therefore, wished that one day should be set aside in memory of the fact that He created all things in six days, and that on the seventh day He rested from the creation of new creatures. This is why [Yahweh] placed this Commandment in the law, saying, “Remember that thou keep holy the Sabbath day.” The Jews kept holy the Sabbath in memory of the first creation; but Christ at His coming brought about a new creation. For by the first creation an earthly man was created, and by the second, a heavenly man was formed: "For in Christ Jesus neither circumcision availeth any thing, or uncircumcision, but a new creature." This new creation is through grace, which came by the Resurrection: “That as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of His death, so shall we also be in the likeness of His resurrection.” Thus, because the Resurrection took place on Sunday, we celebrate that day, even as the Jews observed the Sabbath because of the first creation.
The second reason for this Commandment is to instruct us in our faith in the Redeemer. For the flesh of Christ remained uncorrupted in the sepulchre, and thus it is said, “Moreover My flesh also shall rest in hope.” “Nor wilt Thou give Thy holy one to see corruption.” Wherefore, [Yahweh] wished that the Sabbath observed, and that just as the sacrifices of the Old Law signified the death of Christ, so should the quiet of the Sabbath signify the rest of His body in the sepulchre. However, we do not now observe these sacrifices, because with the advent of the reality and the truth, figures of it must cease, just as the darkness disappeared with the rising of the sun. Nevertheless, we keep the Saturdays in veneration of the Blessed Virgin, in whom remained a firm faith on that Saturday while Christ was dead.
The third reason is that this Commandment strengthened and foreshadowed the fulfillment of the promise of rest. For rest remained a promise to us: “And it shall come to pass on that day, that when [Yahweh] shall give thee rest from thy labor, and from thy vexation, and from the hard bondage, wherewith thou didst serve before.” “My people shall sit in the beauty of peace, and in the tabernacle of confidence, and in wealthy rest.”
We hope for rest from three things: from the labors of the present life, from the struggles of temptations, and from the servitude of the devil. Christ promised this rest to all those who will come to Him: “Come to Me, all ye that labor and are burdened, and I will refresh you. Take up My yoke upon you, and learn of Me, because I am meek and humble of heart; and you shall find rest to your souls. For My yoke is sweet and My burden light.” However, [Yahweh], as we know, worked for six days and on the seventh, He rested, because it is necessary to do a perfect work: “Behold with your eyes how I have labored a little, and have found much rest to Myself.” For the period of eternity exceeds the present time incomparably more than a thousand years exceeds one day.
Fourthly, this Commandment was given for the increase of our love: “For the corruptible body is a load upon the soul.” Moreover, man always tends downwards towards earthly things unless he takes means to raise himself above them. It is indeed necessary to have a certain time for this; in fact, some do this continually: “I will bless [Yahweh] at all times; His praise shall ever be in my mouth." Again, “Pray without ceasing.” These shall enjoy the everlasting Sabbath. There are others, who do this, (i.e., excite love for [Yahweh]), during a certain portion of the day: “Seven times a day I have given praise to Thee.” Moreover, some, in order to avoid being entirely apart from [Yahweh], find it necessary to have a fixed day, lest they become too lukewarm in their love of [Yahweh]: “If you call the Sabbath delightful . . . then shalt thou be delighted in [Yahweh].” Again, “Then shalt thou abound in delights of the Almighty, and shalt lift up thy face to [Yahweh].” Accordingly, this day is not set aside for the sole exercise of games but to praise and pray to [Yahweh]. Wherefore, St. Augustine says that it is a lesser evil to plough than to play on this day.
Lastly, we where given this Commandment in order to exercise works of kindliness to those who are subject to us. For some are so cruel to themselves and to others that they labor ceaselessly all because of money. This is true especially of the Jews, who are most avaricious. “Observe the day of the Sabbath to sanctify it . . . that thy man-servant and thy maid-servant may rest, even as thyself.” This Commandment, therefore, was given for all these reasons.
From What We Should Abstain On The Sabbath
“Remember that you keep holy (sanctify) the Sabbath day.” We have already said that, as the Jews celebrated the Sabbath, so do all principal feasts and we Christians observe the Sunday. Let us now see in what way we should keep these days. We ought to know that [Yahweh] did not say to “keep” the Sabbath, but to remember to keep it holy. The word “holy” means to either be sanctified (same as pure): “But you where washed, but you are sanctified” (that is, made holy) or to consecrated things to the worship of [Yahweh], as, for instance, a place, a season, vestments, and the holy vessels. Therefore, in these two ways we ought to celebrate the feasts, that is, both purely and by giving ourselves over to divine service. We shall consider two things regarding this Commandment. First, what should be avoided on a feast day, and secondly, what we should do. We ought to avoid three things. The first is servile work.
Avoidance of Servile Work--“Neither do ye any work; sanctify the Sabbath day.” Therefore, it remains in the Law: “You shall do no servile work therein.” Now, servile work is bodily work, whereas “free work” (i.e., non-servile work) remains in the mind, for instance, the exercise of the intellect and such like. In addition, one cannot be servilely bound to do this kind of work.
When Servile Work Is Lawful--We ought to know, however, that servile work can be done on the Sabbath for four reasons. The first reason is necessity. Wherefore, [Yahweh] excused the disciples plucking the ears of corn on the Sabbath, as we read in Matthew 12:3-5. The second reason is when the work is done for the service of the Church; as we see in the same Gospel how the priests did all things necessary in the Temple on the Sabbath day. The third reason is for the good of our neighbor; for on the Sabbath the Saviour cured one having a withered hand, and He refuted the Jews who reprimanded Him, by citing the example of the sheep in a pit (“ibid”). Moreover, the fourth reason is the authority of our superiors. Thus, [Yahweh] commanded the Jews to circumcise on the Sabbath.
Avoidance of Sin and Negligence on the Sabbath.--Another thing to be avoided on the Sabbath is sin: “Take heed to your souls, and carry no burdens on the Sabbath day.” This weight and burden on the soul is sin: “My iniquities as a heavy burden are become heavy upon me.” Now, sin is a servile work because “whosoever committeth sin is the servant of sin.” Therefore, when it says, “You shall do no servile work therein,” it can be understood of sin. Thus, one violates this commandment as often as one commits sin on the Sabbath; and so both by working and by sin [Yahweh] is offended. "The Sabbaths and other festivals I will not abide.” In addition, why? “Because your assemblies are wicked. My soul hateth your new moon and your solemnities; they are become troublesome to me.” Another thing to avoid on the Sabbath is idleness: “For idleness hath taught much evil.” St. Jerome says, “Always do some good work, and the devil will always find you occupied.” Hence, it is not good for one to keep only the principal feasts, if on the others one would remain idle. “The King's honor loveth judgment,” that is to say, discretion. Wherefore, we read that certain of the Jews were in hiding, and their enemies fell upon them; but they, believing that they where not able to defend themselves on the Sabbath and where overcome and killed. The same thing happens too many who are idle on the feast days: "The enemies have seen her, and have mocked at her Sabbaths.” However, all such should do as those Jews did, of whom it remains said, “Whosoever shall come up against us to fight on the Sabbath day, we will fight against him.”
With What The Sabbath And Feasts Should Be Occupied
“Remember that thou keep holy the Sabbath day.” We have already said that man must keep the feast days holy; and that “holy” exists in two ways, namely, “pure” and “consecrated to [Yahweh].” Moreover, we have indicated what things we should abstain from on these days. Now, it must be shown with what we should occupy ourselves, and they are three in number.
The Offering of Sacrifice--The first is the offering of sacrifices. In The Book of Numbers, it is written how [Yahweh] ordered that on each day there be offered one lamb in the morning and another in the evening, but on the Sabbath day the number should be doubled. In addition, this showed that on the Sabbath we should offer sacrifice to [Yahweh] from all that we possess: “All things are Thine; and we have given Thee what we received from Thy hand.” We should offer, first, our soul to [Yahweh], being sorry for our sins: “A sacrifice to [Yahweh] is an afflicted spirit;” and pray for His blessings: “Let my prayer be directed as incense in Thy sight.” Feast days where instituted for that spiritual joy which is the effect of prayer. Therefore, on such days, our prayers should be multiplied.
Secondly, we should offer our body, by mortifying it with fasting: “I beseech you therefore, brethren, by the mercy of [Yahweh], that you present your bodies a living sacrifice,” and by praising [Yahweh]: “The sacrifice of praise shall honor Me." Thus on these days our hymns should be more numerous. Thirdly, we should sacrifice our possessions by giving alms: “And do not forget to do well, and to impart; for by such sacrifice [Yahweh]'s favor is obtained.” In addition, these alms ought to be more than on other days because the Sabbath is a day of common joys: “Send portions to them that have not prepared for themselves, because it is the holy day of [Yahweh].”
Hearing of [Yahweh]’s Word--Our second duty on the Sabbath is to be eager to hear the word of [Yahweh]. This the Jews did daily: "The voices of the prophets which are read every Sabbath.”[46] Therefore, Christians, whose justice should be perfect, ought to come together on the Sabbath to hear sermons and participate in the services of the Church! “He that is [Yahweh], heareth the words of [Yahweh].”[47] We likewise ought to speak with profit to others: "Let no evil speech proceed from your mouth; but that which is good unto sanctification.”[48] These two practices are good for the soul of the sinner, because they change his heart for the better: "Are not My words as a fire, saith [Yahweh], and as a hammer that breaketh the rock in pieces?”[49] The opposite effect is on those, even the perfect, who neither speak nor hear profitable things: “Evil communications corrupt good manners. Awake, ye just, and sin not.”[50] “Thy words have I hidden in my heart.”[51] [Yahweh]’s word enlightens the ignorant: “Thy word is a lamp to my feet.”[52] It inflames the lukewarm: “The word of [Yahweh] inflamed him.”[53]
The Spiritual Sabbath
The contemplation of divine things may be exercised on the Sabbath. However, this is for the more perfect. “O taste, and see that [Yahweh] is sweet,” and this is because of the quiet of the soul. For just as the tired body desires rest, so also does the soul. However, the soul’s proper rest is in [Yahweh]: “Be Thou unto me a [Yahweh], a protector, and a house of refuge.” “There remaineth therefore a day of rest for the people of [Yahweh]. For he that is entered into his rest, the same also hath rested from his works, as [Yahweh] did from His.” When I go into my house, I shall repose myself with her” (i.e., Wisdom). However, before the soul arrives at this rest, three other rests must precede. The first is the rest from the turmoil of sin: “But the wicked are like the raging sea which cannot rest.” The second rest is from the passions of the flesh, because "the flesh lusteth against the spirit, and the spirit against the flesh.” The third is rest from the occupations of the world: “Martha, Martha, thou art careful and art troubled about many things.”
The Heavenly Sabbath
Then, after all these things, the soul rests peacefully in [Yahweh]: “If thou call the Sabbath delightful . . . then shalt thou be delighted in [Yahweh].”[63] The Saints gave up everything to possess this rest, “for it is a pearl of great price which a man having found, hid it, and for joy thereof goeth and selleth all that he hath, and buyeth that field.”[64] This rest in truth is eternal life and heavenly joy: “This is my rest forever and ever; here will I dwell, for I have chosen it.”[65] And to this rest may [Yahweh] bring us all!
Third Commandment (Paul Argues Against Enforcing It)
It was considered a day of rest. It used to serve as a sign (of creation) during the Mosaic Covenant. After it was done away with, it was replaced as a sign (of [Yahweh]’s Supper) of the New Covenant. There remain certain rights and privileges for Christians given through this Commandment. [Yahweh] has a right to our gratitude through offerings given to Him. Also exists the right to ask for compassion in His name (which He freely gives).
THE FOURTH COMMANDMENT: “Honor thy father and thy mother, that thou mayest be long-lived upon the land which [Yahweh] thy [Yahweh] will give thee.”
Perfection for man consists in the love of [Yahweh] and of neighbor. Now, the three Commandments, which where written on the first tablet, pertain to the love of [Yahweh] for the love of neighbor, there were the seven Commandments on the second tablet. However, we must “love, not in word nor in tongue, but in deed and in truth.” For a man to love thus, he must do two things, namely, avoid evil and do well. Certain of The Commandments prescribe good acts, while others forbid evil deeds. In addition, we must know that to avoid evil is in our power; but we are incapable of doing well to everyone. Thus, St. Augustine says that we should love all, but we are not bound to do well to all. Nevertheless, among those to whom we are bound to do well are those in some way united to us. Thus, “if any man has not cared of his own and especially of those of his house, he hath denied the faith.” Now, amongst all our relatives, there exists none closer than our father and mother. “We ought to love [Yahweh] first,” says St. Ambrose, "then our father and mother.” Hence, [Yahweh] has given us The Commandment: “Honor thy father and thy mother.” The Philosopher also gives another reason for this honor to parents, in that we cannot make an equal return to our parents for the great benefits they have granted to us; and, therefore, an offended parent has the right to send his son away, but the son has no such right. Parents, indeed, give their children three things. The first is that they brought them into being: “Honor thy father, and forget not the groanings of thy mother; remember that thou hadst not been born but through them.” Secondly, they furnished nourishment and the support necessary for life. For a child comes naked into the world, as Job relates in 1:24, but he is provided for by his parents. The third is instruction: “We have had fathers of our flesh for instructors.” “Hast thou children? Instruct them.” Parents, therefore, should give instruction immediately to their children, because “a young man according to his way, even when he is old will not depart from it.” Again, “It is good for a man when he hath borne the yoke from his youth.” Now, the instruction, which Tobias gave his son (Tobit 4), was this: to fear [Yahweh] and to abstain from sin. This is indeed contrary to those parents who approve of the misdeeds of their children. Children, therefore, receive from their parent’s birth, nourishment, and instruction.
What
Children Owe Parents Now, because we owe our birth to our parents, we ought to honor them more than any other superiors, because from such we receive only temporal things: “He that feareth [Yahweh] honoreth his parents, and will serve them as his masters that brought him into the world. Honor thy father in work and word and all patience that a blessing may come upon thee from him." In addition, in doing this you shall honor thyself, because “the glory of a man is from honor of his father, and a father without honor is the disgrace of his son.” Again, since we receive nourishment from our parents in our childhood, we must support them in their old age: “Son, support the old age of thy father, and grieve him not in his life. Moreover, if his understanding fails, have patience with him; and despise him not when thou art in thy strength. . . . Of what an evil fame is he that forsaketh his father! And he is cursed of [Yahweh] that angereth his mother.” For the humiliation of those who act contrary to this, Cassiodorus relates how young storks, when the parents have lost their feathers by approaching old age and are unable to find suitable food, make the parent storks comfortable with their own feathers, and bring back food for their worn-out bodies. Thus, by this affectionate exchange the young ones repay the parents for what they received when they were young.” We must obey our parents, for they have instructed us. “Children, obey your parents in all things.” This accepts, of course, those things that are contrary to [Yahweh]. St. Jerome says that the only loyalty in such cases is to be cruel: “If any man hates not his father and mother . . . he cannot be My disciple.” This is to say that [Yahweh] is in the truest sense our Father: “Is not He thy Father who hath possessed thee, and hath made thee, and created thee?”
Rewards
For Keeping This Commandment “Honor thy father and thy mother.” Among all the Commandments, this one only has the additional words: “that thou mayest be long-lived upon the land.” The reason for this is lest it be thought that there is no reward for those who honor their parents, seeing that it is a natural obligation. Hence, it must be known that three most desirable rewards are promised those who honor their parents.
Grace and Glory--The first reward is grace for the present life, and glory in the life to come, which surely remains greatly desired: “Honor thy father . . . that a blessing may come upon thee from [Yahweh], and His blessing may remain in the latter end.” The very opposite comes upon those who dishonor their parents; indeed, they are cursed in the law by [Yahweh]. It is written: “He that is unjust in that which is little, is unjust also in that which is greater.” However, this natural life is as nothing compared with the life of grace. And so, therefore, if you do not acknowledge the blessing of the natural life which you owe to your parents, then you are unworthy of the life of grace, which is greater, and all the more so for the life of glory, which is the greatest of all blessings.
A Long Life--The second reward is a long life: “That thou mayest be long-lived upon the land.” For, “he that honoreth his father shall enjoy a long life.” Now, that is a long life, which is a full life and it in time but in activity, as a philosopher observes. Life, however, is full inasmuch as it is a life of virtue; so a man who is virtuous and holy enjoys a long life even if in body he dies young: “Being perfect in a short space, he fulfilled a long time; for his soul pleased [Yahweh].” Thus, for example, he is a good merchant who does as much business in one day as another would do in a year. Moreover, note well that it sometimes happens that a long life may lead up to a spiritual as well as a bodily death, as was the case with Judas. Therefore, the reward for keeping this Commandment is a long life for the body. However, the very opposite, namely, death is the fate of those who dishonor their parents. We receive our life from them; and just as the soldiers owe fealty to the king, and lose their rights in case of any treachery, so they who dishonor their parents deserve to forfeit their lives. “The eye that mocketh at his father and that despiseth the labor of his mother in bearing him, let the ravens pick it out, and the young eagles eat it.” Here “the ravens” signify officials of kings and princes, who in turn are the “young eagles.” However, if it happens that such are not bodily punished, they nevertheless cannot escape death of the soul. It is not well, therefore, for a father to give too much power to his children: “Give not to son or wife, brother or friend, power over thee while thou livest; and give not thy estate to another, lest thou repent.”
The third reward is to have in turn grateful and pleasing children. For a father naturally treasures his children, but the contrary is not always the case: “He that honoreth his father shall have joy in his own children.” Again, “With what measure you mete, it shall be measured to you again.” The fourth reward is a praiseworthy reputation: “For the glory of a man is from the honor of his father.” Again, “Of what an evil fame is he that forsaketh his father?” A fifth reward is riches: “The father's blessing establisheth the houses of his children, but the mother's curse rooteth up the foundation.”
The Different Applications Of Father
“Honor thy father and thy mother.” A man remains a father not only due to generation, but also for other reasons, and to each of these there is due a certain reverence. Thus, the Apostles and the Saints where called fathers because of their doctrine and their exemplification of faith: “For if you have ten thousands instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you.” Again, “Let us now praise men of renown and our fathers in their generation.” However, let us praise them not in word only, but by imitating them; and we do this if nothing is found in us contrary to what we praise in them. Our superiors in the Church where also called fathers. They too are to deserve respect as the ministers of [Yahweh]: “Remember your prelates, whose faith follow, considering the end of their conversation.” Again, “He that heareth you, heareth Me; and he that despiseth you, despiseth Me." We honor them by showing them obedience: “Obey your prelates, and be subject to them.” In addition, by paying them tithes: “Honor [Yahweh] with thy substance, and give Him of the first of thy fruits.”
Rulers and kings where called fathers: “Father, if the prophet had bid thee do some great thing, surely thou shouldst have done it.” We call them fathers because their whole care is the good of their people. In addition, we honor them by being subject to them: “Let every soul be subject to higher powers.” We should be subject to them not merely through fear, but through love; and not merely because it is reasonable, but because of the dictates of our conscience. Because “there is no power but from [Yahweh].” Therefore, to all such we must render what we owe them: “Tribute, to whom tribute is due; custom, to whom custom; fear, to who fear; honor, to who honor.” Again, “My son, fear [Yahweh] and the king.”
Our benefactors also where called fathers: “Be merciful to the fatherless as a father.” He, too, is like a father [who gives his bond] of whom it is said: “Forget not the kindness of thy surety.” On the other hand, the thankless shall receive a punishment such as is written: “The hope of the unthankful shall melt away as the winter's ice.” Old men also where called fathers: “Ask thy father, and he will declare to thee; thy elders and they will tell thee." Again, "Rise up before the hoary head, and honor the person of the aged man.” “In the company of great men take not upon thee to speak; and when the ancients are present, speak not much.” “Hear in silence, and for thy reverence good grace shall come to thee.” Now, all these fathers must be honored, because they all resemble to some degree our Father who is in heaven; and of all of them, it is said: “He that despiseth you, despiseth Me.”
Fourth Commandment (To Value Or Highly Prize)
This is the only commandment attached with a promise of well-being. [Yahweh] has already commanded this, this you should already know. The human side of authority should never derail [Yahweh]’s authority.
THE FIFTH COMMANDMENT: “Thou Shalt Not Kill.” The Sin Of Killing
In the divine law, which tells us we must love [Yahweh] and our neighbor, it is commanded that we not only do good but also avoid evil. The greatest evil that can be done to one's neighbor is to take his life. This is prohibited in the Commandment: "Thou shalt not kill."
Killing of Animals Is Lawful--In connection with this Commandment there are three errors. Some have said that it is not permitted to kill even brute animals. However, this is false, because it is not a sin to use that that is subordinate to the power of man. It is in the natural order that plants be the nourishment of animals, certain animals nourish others, and all for the nourishment of man: "Even the green herbs have I delivered them all to you." The Philosopher says that hunting is like a just war. In addition, St. Paul says: "Whatsoever is sold in the shambles eat; asking no questions for conscience' sake." Therefore, the sense of the Commandment is: "Thou shalt not kill men."
The Execution of Criminals--Some have held that the killing of man is prohibited altogether. They believe that judges in the civil courts are murderers, who condemn men to death according to the laws. Against this St. Augustine says that [Yahweh] by this Commandment does not take away from Himself the right to kill. Thus, we read: "I will kill and I will make to live."
It is, therefore, lawful for a judge to kill according to a mandate from [Yahweh], since in this [Yahweh] operates, and every law is a command of [Yahweh]: “By Me kings’ reign, and lawgivers decree just things.” Again, “For if thou dost that which is evil, fear; for he beareth not the sword in vain. Because he is [Yahweh]’s minister.” To Moses also it was said: "Wizards thou shalt not suffer to live.” Thus, that which is lawful to [Yahweh] is lawful for His ministers when they act by His mandate. It is evident that [Yahweh], who is the Author of laws, has every right to inflict death because of sin. For "the wages of sin is death." Neither does His minister sin in inflicting that punishment. The sense, therefore, of “Thou shalt not kill” is that one shall not kill by one's own authority.
Suicide is Prohibited--There are those who held that although this Commandment forbids one to kill another, yet it is lawful to kill oneself. Thus, there are the examples of Samson (Judges 16) and Cato and certain virgins who threw themselves into the flames, as St. Augustine relates in “The City of [Yahweh].” Nevertheless, he also explains this in the words: “He, who kills himself, certainly kills a man.” If it is not lawful to kill except by the authority of [Yahweh], then either it is not lawful to kill oneself, except upon the authority of [Yahweh] or instructed by the Holy Ghost, as was the case of Samson. Therefore, “thou shalt not kill.”
Other Meanings of “To Kill”--It ought to be known that to kill a man may happen in several ways. Firstly, by one’s own hand: “Your hands are full of blood.” This is not only against charity, which tells us to love our neighbor as ourself: “No murderer hath eternal life abiding in himself.” In addition, it is against nature, for “every beast loveth its like.” Therefore, it is said: “He that striketh a man with a will to kill him, shall be put to death.” He who does this is crueler than the wolf, of which Aristotle says that one wolf will not eat of the flesh of another wolf.
Secondly, one kills another by word of mouth. This is done by giving counsel to anyone against another by provocation, accusation, or detraction: “The sons of men whose teeth are weapons and arrows, and their tongue a sharp sword.”
Thirdly, by lending aid, as it is written: “My son, walk not thou with them . . . for their feet run to evil, and they make haste to shed blood.”
Fourthly, by consent: “They are worthy of death, not only they that do them, but they also that consent to them that do them.”
Lastly, one kills another by giving a partial consent when the act could be completely prevented: “Deliver them that are led to death;” or, if one can prevent it, yet does not do so through negligence or avarice. Thus, St. Ambrose says: “Give food to him that is dying of hunger; if you do not, you are his murderer.”
We have already considered the killing of the body, but some kill the soul also by drawing it away from the life of grace, namely, by inducing it to commit mortal sin: “He was a murderer from the beginning,” that is, in so far as he drew men into sin. Others, however, slay both body and soul. This is possible in two ways: first, by the murder of one with child, whereby the child is killed in both body and soul; and, secondly, by committing suicide.
The Sin Of Anger
Why We Are Forbidden to Be Angry--In the Gospel of St. Matthew Chapter 5, Christ taught that our justice should be greater than the justice of the Old Law. This means that Christians should observe the Commandments of the law more perfectly than the Jews observed them. The reason is that greater effort deserves a better reward: “He who soweth sparingly, shall also reap sparingly.” The Old Law promised a temporary and earthly reward: “If you be willing and will hearken to Me, you shall eat the good things of the land.” However, in the New Law heavenly and eternal things are promised. Therefore, justice, which is the observance of the Commandments, should be more generous because a greater reward is expected.
[Yahweh] mentioned this Commandment in particular among the others when He said: “You have heard that it was said to them of old: Thou shalt not kill. . . . But I say to you that anyone who is angry with his brother shall be in danger of the judgment.” By this is meant the penalty that the law prescribes: “If any man kill his neighbor on set purpose, and by lying in wait for him; thou shalt take him away from My altar, which he may die.”
Ways of Avoiding Anger--Now, there are five ways to avoid being angry. The first is that one be not quickly provoked to anger: “Let every man be swift to hear, but slow to speak and slow to anger.” The reason is that anger is a sin, and is punished by [Yahweh]. However, is all anger contrary to virtue? There are two opinions about this. The Stoics said that the wise man is free from all passions; even more, they maintained that true virtue consisted in perfect quiet of soul. The Peripatetics, on the other hand, held that the wise man is subject to anger, but in a moderate degree. This is the more accurate opinion. Authority proves it firstly, in that the Gospel shows us that these passions were attributed to Christ, in who was the full fountainhead of wisdom. Then, secondly, it is proved from reason. If all the passions were opposed to virtue, then there would be some powers of the soul that would be without good purpose; indeed, they would be positively harmful to man, since they would have no acts in keeping with them. Thus, the irascible and concupiscible powers would be given to man to no purpose. It must, therefore, be concluded that sometimes anger is virtuous, and sometimes it is not.
Three Considerations of Anger--We see this if we consider anger in three different ways. First, as it exists solely in the judgment of reason, without any perturbation of soul; and this is more properly not anger but judgment. Thus, [Yahweh] punishing the wicked is said to be angry: “I will bear the wrath of [Yahweh] because I have sinned against Him.”
Secondly, anger is considered as a passion. This is in the sensitive appetite, and is twofold. Sometimes it is ordered by reason or it is restrained within proper limits by reason, as when one is angry because it is justly fitting to be angry and within proper limits. This is an act of virtue and is called righteous anger. Thus, the Philosopher says that meekness is in no way opposed to anger. This kind of anger then is not a sin.
There is a third kind of anger that overthrows the judgment of reason and is always sinful, sometimes mortally and sometimes venially. Moreover, whether it is one or the other will depend on that object to which the anger incites, which is sometimes mortal, sometimes venial. This may be mortal in two ways: either in its genus or because of the circumstances. For example, murder would seem to be a mortal sin in its genus, because it is directly opposite to a divine Commandment. Thus, consent to murder is a mortal sin in its genus, because if the act is a mortal sin, then the consent to the act will be also a mortal sin. Sometimes, however, the act itself is mortal in its genus, but the impulse is not mortal, because it is without consent. This is the same as if one is moved by the impulse of concupiscence to fornication, and yet does not consent; one does not commit a sin. The same holds true of anger. For anger is really the impulse to avenge an injury which one has suffered. Now, if this impulse of the passion is so great that reason is weakened, then it is a mortal sin; if, however, reason is not so perverted by the passion as to give its full consent, then it will be a venial sin. On the other hand, if up to the moment of consent, the reason is not perverted by the passion, and consent is given without this perversion of reason, then there is no mortal sin. “Whosoever is angry with his brother shall be in danger of the judgment,” must be understood of that impulse of passion tending to do injury to the extent that reason is perverted--and this impulse, inasmuch as it is consented to, is a mortal sin.
Why We Should Not Get Angry Easily--The second reason why we should not be easily provoked to anger is that every man loves liberty and hates restraint. However, he who is filled with anger is not master of himself: “Who can bear the violence of one provoked?” Again, “A stone is heavy, and sand weighty, but the anger of a fool is heavier than both.” One should also take care that one does not remain angry over long: “Be ye angry, and sin not.” In addition: “Let not the sun go down upon your anger.” The reason for this is given in the Gospel by Our Lord: “Be at agreement with thy adversary betimes whilst thou art in the way with him; lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Amen, I say to thee, thou shalt not go out from hence till thou repay the last farthing.”
We should beware lest our anger grow in intensity, having its beginning in the heart, and finally leading on to hatred. For there is this difference between anger and hatred, that anger is sudden, but hatred is long-lived and, thus, is a mortal sin: “Whosoever hateth his brother is a murderer.” In addition, the reason is that he kills both himself (by destroying charity) and another. Thus, St. Augustine in his “Rule” says, “Let there be no quarrels among you; or if they do arise, then let them end quickly, lest anger should grow into hatred, the mote becomes a beam, and the soul becomes a murderer.” Again, “A passionate man stirreth up strife’s.” “Cursed be their fury, because it was stubborn, and their wrath, because it was cruel.” We must take care lest our wrath explode in angry words: “A fool immediately showeth his anger.” Now, angry words are twofold in effect; they injure another, or they express one's own pride in oneself. Our Lord has reference to the first when He said: “And whosoever shall say to his brother: ‘Thou fool’, shall be in danger of hell fire.” Moreover, He has reference to the latter in the words: “And he that shall say: ‘Raca’ shall be in danger of the council.” Moreover, “A mild answer breaketh wrath, but a harsh word stirreth up fury.”
Finally, we must beware lest anger provoke us to deeds. In all our dealings, we should observe two things, namely, justice and mercy; but anger hinders us in both: “For the anger of a man worketh not the justice of [Yahweh].” For such a one may indeed be willing but his anger prevents him. A certain philosopher once said to a man who had offended him: “I would punish you, were I not angry.” “Anger hath neither mercy, nor fury when it breaketh forth." Moreover: “In their fury they slew a man.” It is for all this that Christ taught us not only to beware of murder but also of anger. The good physician removes the external symptoms of a malady; and, furthermore, he even removes the very root of the illness, so that there will be no relapse. So also [Yahweh] wishes us to avoid the beginnings of sins; and anger is thus to be avoided because it is the beginning of murder.
Fifth Commandment (To Take Illegally)
Man should take another human’s life without divine permission. For the dignity of man should remain preserved. This involves his life, family, and status.
THE SIXTH COMMANDMENT: “Thou Shalt Not Commit Adultery.”
After the prohibition of murder, adultery is forbidden. This is fitting, since husband and wife are as one body. “They shall be”, says [Yahweh], “two in one flesh.” Therefore, after an injury inflicted upon a man in his own person, none is so grave as that which is inflicted upon a person with whom one is joined. Adultery is forbidden to both the wife and the husband. We shall first consider the adultery of the wife, since in this seems to lie the greater sin, for a wife who commits adultery is guilty of three grave sins, which are implied in the following words: “So every woman that leaveth her husband, . . . first, she hath been unfaithful to the law of the Most High; and secondly, she hath offended against her husband; thirdly, she hath fornicated in adultery, and hath gotten her children of another man.”
First, therefore, she has sinned by lack of faith, since she is unfaithful to the law wherein [Yahweh] has forbidden adultery. Moreover, she has spurned the ordinance of [Yahweh]: “What therefore [Yahweh] has joined together, let no man put asunder.” In addition, she has sinned against the institution or Sacrament. Because marriage is contracted before the eyes of the Church, and thereupon [Yahweh] is called, as it were, to witness a bond of fidelity that must be kept: “[Yahweh] hath been witness between thee and the wife of thy youth whom thou hast despised.” Therefore, she has sinned against the law of [Yahweh], against a precept of the Church and against a Sacrament of [Yahweh].
Secondly, she sins by infidelity because she has betrayed her husband: “The wife hath not power of her own body: but the husband.” In fact, without the consent of the husband she cannot observe chastity. If adultery is committed, then, an act of treachery is perpetrated in that the wife gives herself to another, just as if a servant gave himself to another master: “She forsaketh the guide of her youth, and hath forgotten the covenant of her [Yahweh].”
Thirdly, the adulteress commits the sin of theft in that she brings forth children from a man not her husband; and this is a most grave theft in that she expends her heredity upon children not her husband’s. Let it be noted that such a one should encourage her children to enter religion, or upon such a walk of life that they do not succeed in the property of her husband. Therefore, an adulteress is guilty of sacrilege, treachery and theft.
Husbands, however, do not sin any less than wives do, although they sometimes may save themselves to the contrary. This is clear for three reasons. First, because of the equality which holds between husband and wife, for “the husband also hath not power of his own body, but the wife.” Therefore, as far as the rights of matrimony are concerned, one cannot act without the consent of the other. As an indication of this, [Yahweh] did not form woman from the foot or from the head, but from the rib of the man. Now, marriage was at no time a perfect state until the law of Christ came, because the Jew could have many wives, but a wife could not have many husbands; hence, equality did not exist.
The second reason is that strength is a special quality of the man, while the passion proper to the woman is concupiscence: “Ye husbands, likewise dwelling with them according to knowledge, giving honor to the female as to the weaker vessel.” Therefore, if you ask from your wife what you do not keep yourself, then you are unfaithful. The third reason is from the authority of the husband. For the husband is head of the wife, and as it is said: “Women may not speak in the church, if they would learn anything, let them ask their husbands at home.” The husband is the teacher of his wife, and [Yahweh], therefore, gave the Commandment to the husband. Now, as regards fulfillment of their duties, a priest who fails is guiltier than a layman, and a bishop more than a priest is, because it is especially incumbent upon them to teach others. In like manner, the husband that commits adultery breaks faith by not obeying that which he ought.
Why Adultery And Fornication Must Be Avoided
Thus, [Yahweh] forbids adultery both to men and women. Now, it must be known that, although some believe that adultery is a sin, yet they do not believe that simple fornication is a mortal sin. Against them stand the words of St. Paul: “For fornicators and adulterers [Yahweh] will judge.” In addition: “Do not err: neither fornicators . . . nor adulterers, nor the effeminate, nor liars with mankind shall possess the kingdom of [Yahweh].” However, one is not excluded from the kingdom of [Yahweh] except by mortal sin; therefore, fornication is a mortal sin. Nevertheless, one might say that there is no reason why fornication should be a mortal sin, since the body of the wife is not given, as in adultery. I say, however, if the body of the wife is not given, nevertheless, there is given the body of Christ that was given to the husband when he was sanctified in Baptism. If, then, one must not betray his wife, with much more reason must he not be unfaithful to Christ: “Know you not that your bodies are the members of Christ? Shall I then take the members of Christ and make them the members of a harlot? [Yahweh] forbid!” It is heretical to say that fornication is not a mortal sin. Moreover, it must be known that the Commandment, “Thou shalt not commit adultery”, not only forbids adultery but also every form of immodesty and impurity. Some say that intercourse between married persons is not devoid of sin. However, this is heretical, for the Apostle says: “Let marriage be honorable in all and the bed undefiled.” Not only is it devoid of sin, but also for those in the state of grace it is meritorious for eternal life. Sometimes, however, it may be a venial sin, sometimes a mortal sin. When it is had with the intention of bringing forth offspring, it is an act of virtue. When it is had with the intent of rendering mutual comfort, it is an act of justice. When it is a cause of exciting lust, although within the limits of marriage, it is a venial sin; and when it goes beyond these limits, to intend intercourse with another if possible, it would be a mortal sin.
Adultery and fornication are forbidden for a number of reasons. First, because they destroy the soul: “He that is an adulterer, for the folly of his heart shall destroy his own soul.” It says: “for the folly of his heart”, which is whenever the flesh dominates the spirit. Secondly, they deprive one of life; for one guilty of such should die according to the Law, as we read in Leviticus 20:10 and Deuteronomy 22:22. Sometimes the guilty one is not punished now bodily, which is to his disadvantage since punishment of the body may be borne with patience and is conducive to the remission of sins; but he shall be punished in the future life. Thirdly, these sins consume his substance, just as happened to the prodigal son in that “he wasted his substance living riotously.” “Give not thy soul to harlots in any point; lest thou destroy thyself and thy inheritance.” Fourthly, they defile the offspring: “The children of adulterers shall not come to perfection, and the seed of the unlawful bed shall be rooted out. And if they live long they shall be nothing regarded, and their last old age shall be without honor.” Again, “Otherwise your children should be unclean; but now they are holy.” Thus, they are never honored in the Church, but if they were clerics, their dishonor may go without shame. Fifthly, these sins take away one's honor, and this especially is applicable to women: “Every woman that is a harlot shall be trodden upon as dung in the way.” In addition, of the husband it is said: “He gathereth to himself shame and dishonor, and his reproach shall not be blotted out.” St. Gregory says that sins of the flesh are more shameful and less blameful than those of the spirit, and the reason is that they are common to the beasts: “Man when he was in honor did not understand; and he hath been compared to senseless beasts, and made like to them.”
Sixth Commandment (Extramarital Sex Forbidden)
Those who are unfaithful to their partner would be considered unfaithful to [Yahweh].
THE SEVENTH COMMANDMENT: “Thou Shalt Not Steal.”
[Yahweh] specifically forbids injury to our neighbor in the Commandments. Thus, “Thou shalt not kill” forbid us to injure our neighbor in his own person; “Thou shalt not commit adultery” forbids injury to the person to whom one is bound in marriage; and now the Commandment, “Thou shalt not steal”, forbids us to injure our neighbor in his goods. This Commandment forbids any worldly goods whatsoever to be taken away wrongfully.
Theft is committed in a number of ways. First, by taking stealthily: “If the good man of the house knew at what hour the thief would come.” This is an act wholly blameworthy because it is a form of treachery. “Confusion . . . is upon the thief.”
Secondly, by taking with violence, and this is an even greater injury: “They have violently robbed the fatherless.” Among such that do, such things are wicked kings and rulers: “Her princes are in the midst of her as roaring lions; her judges are evening wolves, they left nothing for the morning.” They act contrary to [Yahweh]’s will who wishes a rule according to justice: “By Me kings reign and lawgivers decree just things.” Sometimes they do such things stealthily and sometimes with violence: “Thy princes are faithless companions of thieves, they all love bribes, they run after rewards.” At times, they steal by enacting laws and enforcing them for profit only: “Woe to them that make wicked laws.” Moreover, St. Augustine says that every wrongful usurpation is theft when he asks: “What are thrones but forms of thievery?”
Thirdly, theft is committed by not paying wages that are due: “The wages of him that hath been hired by thee shall not abide by thee until the morning.” This means that a man must pay everyone his due, whether he be prince, prelate, or cleric, etc.: “Render therefore to all men their dues. Tribute, to whom tribute is due, custom, to whom custom. ”Hence, we are bound to give a return to rulers who guard our safety.
The fourth kind of theft is fraud in buying and selling: “Thou shalt not have divers’ weights in thy bag, a greater and a less.” Again, “Do not any unjust thing in judgment, in rule, in weight, or in measure.” All this is directed against the keepers of wine-shops who mix water with the wine. Usury is also forbidden: “Who shall dwell in Thy tabernacle, or who shall rest in Thy holy hill? . . . He that hath not put his money out to usury.” This is also against moneychangers who commit many frauds, and against the sellers of cloth and other goods.
Fifthly, those who buy promotions to positions of temporal or spiritual honor commit theft. “The riches which he hath swallowed, he shall vomit up, and [Yahweh] shall draw them out of his belly,” has reference to temporal position. Thus, all tyrants who hold a kingdom or province or land by force are thieves, and are held to restitution. Concerning spiritual dignities: “Amen, amen, I say to you, he that entereth not by the door into the sheepfold but climbeth up another way is a thief and a robber.” Therefore, they who commit simony are thieves.
Why Stealing Must Be Avoided
“Thou shalt not steal.” This Commandment, as has been said, forbids taking things wrongfully, and we can bring forth many reasons why it is given. The first is because of the gravity of this sin, which is likened to murder: “The bread of the needy is the life of the poor; he that defraudeth them thereof is a man of blood.” Again, “He that sheddeth blood and he that defraudeth the laborer of his hire are brothers.”
The second reason is the peculiar danger involved in theft, for no sin is so dangerous. After committing other sins, a person may quickly repent, for instance, of murder when his anger cools, or of fornication when his passion subsides, and so on for others; but even if one repents of this sin, one does not easily make the necessary satisfaction for it. This is owing to the obligation of restitution and the duty to make up for what loss is incurred by the rightful owner. Moreover, all this is beyond the obligation to repent for the sin itself: “Woe to him that heapeth together that which is not his own, how long doth he load himself with thick clay!” For thick clay is that from which one cannot easily extricate himself.
The third reason is the uselessness of stolen goods in that they are of no spiritual value: “Treasures of wickedness shall profit nothing.” Wealth can indeed be useful for almsgiving and offering of sacrifices, for “the ransom of a man’s life is his riches.” However, it is said of stolen goods: “I am [Yahweh] that love judgment, and hate robbery in a holocaust.” Again, “He that offereth sacrifice of the goods of the poor is as one that sacrificeth the son in the presence of his father.”
The fourth reason is that the results of theft are peculiarly harmful to the thief in that they lead to his loss of other goods. It is not unlike the mixture of fire and straw: “Fire shall devour their tabernacles, who love to take bribes.” In addition, it ought to be known that a thief may lose not only his own soul, but also the souls of his children, since they are bound to make restitution.
Seventh Commandment (Kidnapping Only)
Most scholars believe that this commandment only applies to kidnapping; however, it is more accurate to apply stealing to a general prohibition.
THE EIGHTH COMMANDMENT: “Thou Shalt Not Bear False Witness Against Thy Neighbor.”
[Yahweh] has forbidden anyone to injure his neighbor by deed; now he forbids us to injure him by word. “Thou shalt not bear false witness against thy neighbor.” This may occur in two ways, either in a court of justice or in ordinary conversation. In the court of justice, it may happen in three ways, according to the three persons who may violate this Commandment in court. The first person is the plaintiff who makes a false accusation: “Thou shalt not be a detractor or a whisperer among the people.” In addition, note well that it is not only wrong to speak falsely, but also to conceal the truth: “If thy brother shall offend against thee, go and rebuke him.”
The second person is the witness who testifies by lying: “A false witness shall not be unpunished.” For this Commandment includes all the preceding ones, inasmuch as the false witness may himself be the murderer or the thief, etc. Moreover, such should be punished according to the law. “When after most diligent inquisition, they shall find that the false witness hath told a lie against his brother, they shall render to him as he meant to do to his brother. . . . Thou shalt not pity him, but shalt require life for life, eye for eye, tooth for tooth, hand for hand, foot for foot." Again, “A man that beareth false witness against his neighbor is like a dart and a sword and a sharp arrow.”
The third person is the judge who sins by giving an unjust sentence: “Thou shalt not . . . judge unjustly. Respect not the person of the poor, nor honor the countenance of the mighty. But judge thy neighbor according to justice.”
Ways Of Violating This Commandment
In ordinary conversation, one may violate this Commandment in five ways. The first is by detraction: “Detractors, hateful to [Yahweh].” “Hateful to [Yahweh]” here indicates that nothing is as dear to a man as his good name: “A good name is better than great riches." Nevertheless, detractors take away this good name: “If a serpent bite in silence, he is no better that backbiteth secretly.” Therefore, if detractors do not restore this reputation, they cannot be saved.
Secondly, one may break this precept by listening to detractors willingly: “Hedge in thy ears with thorns, hear not a wicked tongue, and make doors and bars to thy mouth.” One should not listen deliberately to such things, but ought to turn away, showing a sad and stern countenance: “The north wind driveth away rain as doth a sad countenance a backbiting tongue.”
Thirdly, gossipers break this precept when they repeat whatever they hear: “Six things there are which [Yahweh] hateth, and the seventh His soul detesteth . . . him that soweth discord among brethren.”
Fourthly, those who speak honied words, the flatterers: “The sinner is praised in the desires of his soul, and the unjust man is blessed.” Again, “O My people, they that call thee blessed, the same shall deceive thee.”
Special Effects Of Telling Lies The prohibition of this Commandment includes every form of falsehood: “Be not willing to make any manner of lie; for the custom thereof is no good.” There are four reasons for this. The first is that lying likens one to the devil, because a liar is as the son of the devil. Now, we know that a man's speech betrays from what region and country he comes from, thus: “Even thy speech doth discover thee.” Even so, some men are of the devil's kind, and are called sons of the devil because they are liars, since the devil is “a liar and the father of lies.” Thus, when the devil said, “No, you shall not die the death”, he lied. Nevertheless, on the contrary, others are the children of [Yahweh], who is Truth, and they are those who speak the truth.
The second reason is that lying induces the ruin of society. Men live together in society, and this is soon rendered impossible if they do not speak the truth to one another. “Wherefore putting away lying, speak ye the truth, every man with his neighbor; for we are members one of another.”
The third reason is that the liar loses his reputation for the truth. He who is accustomed to telling lies is not believed even when he speaks the truth: “What can be made clean by the unclean? And what truth can come from that which is false?”
The fourth reason is that a liar kills his soul, for “the mouth that believeth killeth the soul.” Again, “Thou wilt destroy all that speak a lie.” Accordingly, it is clear that lying is a mortal sin; although it must be known that some lies may be venial.
It is a mortal sin, for instance, to lie in matters of faith. This concerns professors, prelates and preachers, and is the gravest of all other kinds of lies: “There shall be among you lying teachers, who shall bring in sects of perdition.” Then there are those who lie to wrong their neighbor: “Lie not to one another.” These two kinds of lies, therefore, are mortal sins. Some lie for their own advantage, and this in a variety of ways. Sometimes it is out of humility. This may be the case in confession, about which St. Augustine says: “Just as one must avoid concealing what he has committed, so also he must not mention what he has not committed.” “Hath [Yahweh] any need of your life?” Again, “There is one that humbleth himself wickedly, and his interior is full of deceit; and there is one that humbleth himself exceedingly with a great lowness.” There are others who tell lies out of shame, namely, when one tells a falsehood believing that he is telling the truth, and on becoming aware of it, he is ashamed to retract: “In no wise speak against the truth, but be ashamed of the lie of thy ignorance.” Other some lie for desired results as when they wish to gain or avoid something: “We have placed our hope in lies, and by falsehood we are protected.” Again, “He that trusteth in lies feedeth the winds.” Finally, some lie to benefit another, that is, when they wish to free someone from death, or danger, or some other loss. This must be avoided, as St. Augustine tells us: “Accept no person against thy own person, nor against thy soul a lie.” However, others lie only out of vanity, and this, too, must never be done, lest the habit of such lead us to mortal sin: "For the bewitching of vanity obscureth good things.”
Eight Commandment (Primary Application To Law Courts)
It also rules out gossip against one’s neighbor. This particular commandment makes fellow take commitment to himself and [Yahweh] seriously.
THE NINTH (TENTH) COMMANDMENT: “Thou Shalt Not Covet Thy Neighbor's Goods.”
“Thou shalt not covet thy neighbor’s goods.” There is this difference between the divine and the human laws that human law judges only deeds and words, whereas the divine law judges also thoughts. The reason is that men who see things only exteriorly make human laws, but the divine law is from [Yahweh], who sees both external things and the very interior of men. “Thou art the [Yahweh] of my heart.” Again, “Man seeth those things that appear, but [Yahweh] beholdeth the heart.” Therefore, having considered those Commandments, which concern words and deeds, we now treat of the Commandments about thoughts. For with [Yahweh] the intention is taken for the deed, and thus the words, “Thou shalt not covet,” mean to include not only the taking by act, but also the intention to take. Therefore, it says: “Thou shalt not even covet thy neighbor’s goods.” There are a number of reasons for this.
The first reason for the Commandment is that man's desire has no limits, because desire itself is boundless. However, he who is wise will aim at some particular end, for no one should have aimless desires: “A covetous man shall not be satisfied with money.” Nevertheless, the desires of man are never satisfied, because the heart of man is made for [Yahweh]. Thus, says St. Augustine: “Thou hast made us for Thee, O Lord, and our heart is restless until it rests in Thee.” Nothing, therefore, less than [Yahweh] can satisfy the human heart: “Who satisfieth thy desire with good things.”
The second reason is that covetousness destroys peace of heart, which is indeed highly delightful. The covetous man is ever solicitous to acquire what he lacks, and to hold that which he has: “The fullness of the rich will not suffer him to sleep.” “For where thy treasure is, there is thy heart also.” It was for this, says St. Gregory, that Christ compared riches to thorns.
Thirdly, covetousness in a man of wealth renders his riches useless both to himself and to others, because he desires only to hold on to them: “Riches are not comely for a covetous man.”
The fourth reason is that it destroys the equality of justice: “Neither shalt thou take bribes, which even blind the wise, and pervert the words of the just.” Again, “He that loveth gold shall not be justified.”
The fifth reason is that it destroys the love of [Yahweh] and neighbor, for says St. Augustine: “The more one loves, the less one covets,” and the more one covets, the less one loves. “Nor despise thy dear brother for the sake of gold.” In addition, just as “No man can serve two masters,” so neither can he serve “[Yahweh] and mammon.”
Finally, covetousness produces all kinds of wickedness. It is “the root of all evil”, says St. Paul, and when this root is implanted in the heart, it brings forth murder, theft, and all kinds of evil. “They that will become rich, fall into temptation, and into the snare of the devil, and into many unprofitable and hurtful desires which drown men in destruction and perdition. For the desire of money is the root of all evil.” In addition, note, furthermore, that covetousness is a mortal sin when one covets one's neighbor's goods without reason; and even if there be a reason, it is a venial sin.
THE TENTH (NINTH) COMMANDMENT: “Thou Shalt Not Covet Thy Neighbor's Wife.”
St. John says in his first Epistle that “all that is in the world is the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life.” Now, all that is desirable is included in these three, two of which are forbidden by the precept: “Thou shalt not covet thy neighbor's house.” Here “house”, signifying height, refers to avarice, for “glory and wealth shall be in his house.” This means that he, who desires the house, desires honors and riches. Thus, after the precept forbidding desire for the house of one's neighbor comes the Commandment prohibiting concupiscence of the flesh: “Thou shalt not covet thy neighbor’s wife.”
Because of the corruption, which resulted from the Fall, none has been free from concupiscence except Christ and the glorious Virgin. Moreover, wherever there is concupiscence, there is either venial or mortal sin, if it remains to dominate the reason. Hence, the precept is not, let sin not be; for it is written: “I know that there dwelleth not in me [that is to say, in my flesh] that which is good.”
First of all, sin rules in the flesh when, by giving consent to it, concupiscence reigns in the heart. Moreover, St. Paul adds, “so as to obey the lusts thereof” to the words: “Let not sin reign in your mortal body.” Accordingly, [Yahweh] says, “Whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.” For with [Yahweh] the intention is taken for the act.
Secondly, sin rules in the flesh when the concupiscence of our heart is expressed in words: “Out of the abundance of the heart the mouth speaketh.” Again, “Let no evil speech proceed from your mouth.”
Therefore, one is not without sin that composes frivolous songs. Even the philosophers so thought, and poets who wrote amatory verses were sent into exile. Lastly, sin rules in the flesh when at the behest of desire the members are made to serve iniquity, “As you have yielded your members to serve uncleanness and iniquity unto iniquity.” These, therefore, are the progressive steps of concupiscence.
Ways To Overcome Concupiscence
We must realize that the avoidance of concupiscence demands much labor, for it is based on something within us. It is as hard as trying to capture an enemy in one's own household. However, this desire can be overcome in four ways.
Firstly, by fleeing the external occasions such as, for instance, bad company and in fact whatever may be an occasion for this sin: “Gaze not upon a maiden lest her beauty be a stumbling-block to thee. . . . Look not around about thee in the ways of the city, nor wander up and down in the streets thereof. Turn away thy face from a woman dressed up, and gaze not about upon another's beauty. For many have perished by the beauty of a woman, and hereby lust is enkindled as a fire.” Again, “Can a man hide fire in his bosom, and his garments not burn? Thus, the command to Lot was to flee, “neither stay thou in all the country about.”
The second way is by not giving an opening to thoughts which of themselves are the occasion of lustful desires. Moreover, this must be done by mortification of the flesh: “I chastise my body, and bring it into subjection.”
The third way is perseverance in prayer: “Unless [Yahweh] builds the house, they labor in vain who build it.” In addition: “I knew that I could not otherwise be continent, except [Yahweh] gave it.” Again, “This kind is not cast out save by prayer and fasting.” All this is not unlike to a fight between two persons, one of whom you desire to win, the other to lose. You must sustain the one and withdraw all support from the other. So also between the spirit and the flesh, there is a continual combat. Now, if you wish the spirit to win, you must assist it by prayer, and likewise you must resist the flesh by such means as fasting, for by fasting the flesh is weakened.
The fourth way is to keep oneself busy with wholesome occupations: “Idleness hath taught much evil.” Again, “This was the iniquity of Sodom thy sister, pride, fullness of bread, and abundance, and the idleness of her.” St. Jerome says, “Be always busy in doing something good, so that the devil may find you ever occupied.” Now, study of the Scriptures is the best of all occupations, as St. Jerome tells us: “Love to study the Scriptures and you will not love the vices of the flesh.”
Nineth and Tenth Commandments (To Lust For Another’s Property)
This commandment is different from the other commandments; it does not deal with the act but the emotional and psychological sin. It involves the understanding of our own limited rights and not to violate the others rights.
SUMMARY OF THE TEN COMMANDMENTS
These are the ten precepts to which Our Lord referred when He said, “If thou wilt enter into life, keep the commandments” (Matthew 19:17). There are two main principles of all the Commandments, namely, love of [Yahweh] and love of neighbor. The man that loves [Yahweh] must necessarily do three things: he must have no other [Yahweh]. Moreover, in support of this is the Commandment: “Thou shalt not have strange gods”; he must give [Yahweh] all honor. Therefore, the commandment remains, "Thou shalt not take the name of [Yahweh] in vain”; he must freely take his rest in [Yahweh]. Hence, “Remember that thou keep holy the Sabbath day.”
Nevertheless, to love [Yahweh] worthily, one must first love one’s neighbor. Therefore, “Honor thy father and mother.” Then, one must avoid doing harm to one’s neighbor in act. “Thou shalt not kill” refers to our neighbor’s person; “Thou shalt not commit adultery” refers to the person united in marriage to our neighbor; “Thou shalt not steal” refers to our neighbor’s external goods. We must also avoid injury to our neighbor both by word, “Thou shalt not bear false witness”, and by thought, “Thou shalt not covet thy neighbor’s goods” and “Thou shalt not covet thy neighbor’s wife.”
(TNIV) Chapter 5
The Ten Commandments
1 Moses summoned all Israel and said: Hear, Israel, the decrees and laws I declare in your hearing today. Learn them and be sure to follow them.
2 [Yahweh] our God made a covenant with us at Horeb.
3 It was not with our ancestors that [Yahweh] made this covenant, but with us, with all of us who are alive here today.
4 [Yahweh] spoke to you face to face out of the fire on the mountain.
5 (At that time I stood between [Yahweh] and you to declare to you the word of [Yahweh], because you were afraid of the fire and did not go up the mountain.) And he said:
6 I am [Yahweh] your God, who brought you out of Egypt, out of the land of slavery.
7 You shall have no other gods before me.
8 You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below.
9 You shall not bow down to them or worship them; for I, [Yahweh] your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me,
10 but showing love to a thousand generations of those who love me and keep my commandments.
11 You shall not misuse the name of [Yahweh] your God, for [Yahweh] will not hold anyone guiltless who misuses his name.
12 Observe the Sabbath day by keeping it holy, as [Yahweh] your God has commanded you.
13 Six days you shall labor and do all your work,
14 but the seventh day is a Sabbath to [Yahweh] your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your ox, your donkey or any of your animals, nor any foreigner residing in your towns, so that your male and female servants may rest, as you do.
15 Remember that you were slaves in Egypt and that [Yahweh] your God brought you out of there with a mighty hand and an outstretched arm. Therefore [Yahweh] your God has commanded you to observe the Sabbath day.
16 Honor your father and your mother, as [Yahweh] your God has commanded you, so that you may live long and that it may go well with you in the land [Yahweh] your God is giving you.
17 You shall not murder.
18 You shall not commit adultery.
19 You shall not steal.
20 You shall not give false testimony against your neighbor.
21 You shall not covet your neighbor’s wife. You shall not set your desire on your neighbor’s house or land, his male or female servant, his ox or donkey, or anything that belongs to your neighbor.
22 These are the commandments [Yahweh] proclaimed in a loud voice to your whole assembly there on the mountain from out of the fire, the cloud and the deep darkness; and he added nothing more. Then he wrote them on two stone tablets and gave them to me.
23 When you heard the voice out of the darkness, while the mountain was ablaze with fire, all the leaders of your tribes and your elders came to me.
24 And you said, “[Yahweh] our God has shown us his glory and his majesty, and we have heard his voice from the fire. Today we have seen that people can live even if God speaks with them.
25 But now, why should we die? This great fire will consume us, and we will die if we hear the voice of [Yahweh] our God any longer.
26 For what mortal has ever heard the voice of the living God speaking out of fire, as we have, and survived?
27 Go near and listen to all that [Yahweh] our God says. Then tell us whatever [Yahweh] our
God tells you. We will listen and obey.”
28 [Yahweh] heard you when you spoke to me, and [Yahweh] said to me, “I have heard what this people said to you. Everything they said was good.
29 Oh, that their hearts would be inclined to fear me and keep all my commands always, so that it might go well with them and their children forever!
30 “Go, tell them to return to their tents.
31 But you stay here with me so that I may give you all the commands, decrees and laws you are to teach them to follow in the land I am giving them to possess.”
32 So be careful to do what [Yahweh] your God has commanded you; do not turn aside to the right or to the left.
33 Walk in obedience to all that [Yahweh] your God has commanded you, so that you may live and prosper and prolong your days in the land that you will possess.
[1] Wayne E. Oates, “A Biblical Perspective on Addiction.” Review and Expositor, Winter 1994, 71.
[2] S. Dean McBride, Jr., “The Essence of Orthodoxy: Deuteronomy 5:6-10 and Exodus 20:2-6.” Interpretation, April 2006, 136.
[3] Ibid. Pg. 136.
[4] S. Dean McBride, Jr., “The Essence of Orthodoxy: Deuteronomy 5:6-10 and Exodus 20:2-6.” Interpretation, April 2006, 137.
[5] Ibid. Pg.138.
[6] S. Dean McBride, Jr., “The Essence of Orthodoxy: Deuteronomy 5:6-10 and Exodus 20:2-6.” Interpretation, April 2006, 138.
[7] Ibid. Pg.139.
[8] Ibid.
[9] Richard D. Nelson, “Expository Articles: Deuteronomy 5:1 – 15.” Interpretation, July 3, 1987, 286.
[10] Ray R. Sutton, That You May Prosper: Dominion by Covenant (Tyler, Texas: Institute for Christian Economics, 1987), 63.
[11] Ibid. Pg. 63.
[12] Ibid. Pg. 63 - 64.
[13] Ray R. Sutton, That You May Prosper: Dominion by Covenant (Tyler, Texas: Institute for Christian Economics, 1987), 66.
[14] Ray R. Sutton, That You May Prosper: Dominion by Covenant (Tyler, Texas: Institute for Christian Economics, 1987), 69.
[15] Ibid. Pg. 72
[16] Ibid. Pg. 73.
[17] Dr. Thomas L. Constable, “Notes on Deuteronomy,” 2009, http://soniclight.com, (accessed 2008), 32.
[18] Ibid. Pg. 32.
“Deuteronomy is viewed to be "a prophetical law book" that expressed "a great spiritual and moral ideal" which included "monotheism, the ethical nature of [Yahweh], and a holy people."”[1]
Deuteronomy 5:1 “Moses summoned all Israel and said: Hear, Israel, the decrees and laws I declare in your hearing today. Learn them and be sure to follow them.”
Because Deuteronomy 5 claims chronological priority for itself, Exodus 20 is the more familiar of the two and has generally received greater attention in the history of interpretation. Neither Exodus 20 nor Deuteronomy 5 is noticeably older than or independent of the literary layer in which it is preserved.
“Although other solutions are possible, it is most likely that the Exodus 20 version...is a late addition, inserted perhaps in the final stage of the Pentateuch's composition and intended to bring the Sinai narrative into harmony with the preeminent place occupied by the Decalogue in Deut 5, where it is coherently and securely embedded.”[2]
When one takes into consideration the shared features of factual context, form, and content, three consistent aspects of these two recessions are especially remarkable.
1. “Each setting identifies the Decalogue not as a series of commandments but as oracular "words"…”[3]
The introduction to Exodus 20 leaves a vague description to which “[Yahweh]” addresses “all these words”. This vagueness is peculiar; it allows ample room to suppose that the words are spoken proximately to Moses and only overheard from some distance away by the Israelites at the foot of the mountain. On the other hand, in Deut 5:4, [Yahweh]’s speech to the people was direct and personal, or “person to person” (literally “face against face”). Yet what the Deuteronomic tradition emphasizes is not the immediate clearness of the words, but rather Israel’s shared experience with [Yahweh]’s powerful though formless revelatory presence. It remains consistent with the emphasis that He had already chose Moses to interlocutor, “to announce”, the content of [Yahweh]’s thunderous speaking.
“While this notice of intermediation both recalls how Moses has functioned in the past and anticipates the even more exalted leadership role…it acknowledges what the Decalogue itself formally represents.”[4]
Each personal “you” that Israel hears are the spoken words of either [Yahweh] or Moses. Thus, the initial “word” remains individually formulated as heavenly first-person speech. The next three words, which remain third-person in context, are expressed in Moses’ voice to the deity. These recognized distinctions in the arrangement of the Decalogue should neither be significantly leveled nor offhandedly dismissed as bland.
2. “According to both contexts the Decalogue's oracular "words" constitute the indispensable substance of a covenant that [Yahweh] initiated with the people of Israel…”[5]
The significance of the Decalogue’s original communication is clearly stated in Deuteronomy 5:2-3, along with 4:13. Hence, the latter documents are, at times, called “the tablets of the covenant”. Their replacements remain enclosed and transported in “the ark of the covenant”. These familiar and known parts identify the Decalogue as a summary of Israel's covenantal obligations.
Deuteronomy 5:2 - 3 “[Yahweh] our [Yahweh] made a covenant with us at Horeb. It was not with our ancestors that [Yahweh] made this covenant, but with us, with all of us who are alive here today.”
Deuteronomy 4:13 “He declared to you his covenant, the Ten Commandments, which he commanded you to follow and then wrote them on two stone tablets.”
“In overall form and function, this particular series of "words" is distinguished from statutory legislation, codifications of legal precedents, catechetical instructions, and ethical guidelines.”[6]
3. “Both pentateuchal contexts claim the Decalogue as the preeminent…"[7]
Deuteronomy 5:22 “These are the commandments [Yahweh] proclaimed in a loud voice to your whole assembly there on the mountain from out of the fire, the cloud and the deep darkness; and he added nothing more. Then he wrote them on two stone tablets and gave them to me.”
The Great Voice of Yahweh
Deuteronomy 5:22 insists that the declaration of “these words” exist definitively in the sense that [Yahweh] addressed them “in a great voice” and added no more. The point of this abrupt comment is the satisfactoriness of the Decalogue as a unique and originating revelation. Nothing more was needed by way of public display at Mount Horeb to validate [Yahweh]’s unmatched “glory and greatness”. Nor was anything further needed to demonstrate the matchless effectiveness of Moses as a human being who was bold and humble enough to approach the fiery divine presence.
“He promulgates for a new generation of Israel the provisions that complete the Horeb covenant—"the entire charter" consisting of detailed "statutory articles" and sanctions which, together with the foundational policies of the Decalogue, comprise "the [Book of the] Torah", Israel's unique national constitution. In neither the Deuteronomic nor the Sinaitic presentations of the covenant does the Decalogue function to diminish the need for full authority and significance of the other legislative corpora and individual provisions communicated to Israel through the continuing agency of Moses.”[8]
The Ten Commandments are set in the Book of Deuteronomy in a place of fundamental importance, as a prologue to the rest of the law. These commandments are not emphatically religious nor are they spiritual. They influence not just the religious way of life, sacrifices, and festivals; but, ordinary life as well. [Yahweh] did not just rattle a bunch of commandments as though obedience should be taken for granted. The concern here is to motivate obedience in the form of threat and promise. The promise is of a steadfast love for His people. The threat that [Yahweh] will not leave the wicked unpunished.
Theocracy and Ethics
Before moving on, two things need to be mentioned. Theocracy and ethics. Theocracy is considered a government ruled by [Yahweh]. A government for which is solidly founded by the Laws and Commandments of The Bible. Moreover, according to His word, The Laws and Commandments are holy and infallible. They cannot be improved on.
“Do these words have power...? It all depends on the identity of [the] One who speaks through Moses. This One's self-identification is "I am the [Yahweh] who brought you out of Egypt," not just here but throughout the book... This divine self-identification validates the commands and motivates obedience. This is not..."if you obey, then I will be your [Yahweh]." This is... "because I liberated you and made you my people, therefore you shall not do these things."”[9]
The Third Point of Covenantalism (Ethics)
With ethics, it is considered the third point of covenantalism, a cause and effect principle. Because [Yahweh] loved us first, we in turn would show the effects of His love on us and through us. Every suzerain treaty consists of special terms or laws. This is the very core of Deuteronomy. The relationship between suzerain and vassal(s) was laid out in stipulations. In order for the vassal to be set apart by the suzerain, he had to comply. Israel is called to be faithful to [Yahweh]. If she follows the stipulations (covenant keeping), she is blessed. If she disobeys (covenant breaking), she is cursed.
This cause and effect principle is a command/fulfillment pattern. The Books of Joshua and Judges are prime examples of this pattern. Israel is truly blessed in Joshua. Joshua followed Moses commands and he, along with Israel, where blessed. The promise was fulfilled. In Judges, quite the contrary happened. Israel was unfaithful resulting in death. Remember the cycle of sin?
This principle is very simple to follow. Man has to relate to [Yahweh] via The Covenant. He is either faithful or unfaithful. Everything happens according to this cause and effect relationship.
There are three aspects of Biblical Ethics: motivations, standards, and situational applications. The first thing to look at is the motivations. [Yahweh] called Israel to follow His commandments with proper motivations, from the heart. Look at Deuteronomy 6:5 – 6:
“Love [Yahweh] your [Yahweh] with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be on your hearts.”
Notice that Moses makes a connection between the commandments and the heart. External works was not enough. Paul even said in Romans 14:23b, “...and everything that does not come from faith is sin and everything that does not come from faith is sin.” Furthermore, The Law was not made to be kept without faith. Therefore, if anyone should read any part of the Old Testament and believe that it was a system of works has totally misunderstood The Law itself. Works should be a product of faith, not just in the New Testament, but the Old Testament as well. Since there is much confusion between faith and works, further expression needs to be said about works, or the fulfillment of righteousness.
First, the groundwork of works is sacrifice. Deuteronomy 12:1 – 32 implies this fulfillment begins with sacrifice. Second, the instrument of works is a faith that works. The Bible distinguishes between works outside faith and part of faith. Look at Ephesians 2:8 – 10.
“For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of [Yahweh]— not by works, so that no one can boast. For we are [Yahweh]’s handiwork, created in Christ Jesus to do good works, which [Yahweh] prepared in advance for us to do.”
“Therefore, the fulfillment of righteousness requires sacrifice and faithfulness. Moses did not teach “salvation by works.” The Biblically consistent man would never have considered this possibility. Habakkuk 2:4 says, “The righteous shall live by his faith.” Works of faith should never be separated from true faith. For without true faith, there cannot be true works of righteousness. Indeed, faith without works is nothing less than works salvation.”[10]
Secondly, “the covenant teaches that faith is not a standardless faith.”[11] The right motivation is not enough for a person, he must follow certain standards. Deuteronomy 5– 26 follows the outline of the Ten Commandments, only in bigger and more specific detail.
Look at the outline[12] below:
I. Overview of the Ten Commandments (Deut. 5:1-33)
II. The Ten Words
1st Word (6:1 - 11:32): Not to forget transcendent [Yahweh]
2nd Word (12:1 - 13:18): Hierarchy of the Sanctuary
3rd Word (14:1 - 29): Consecration of [Yahweh]’s Presence
4th Word (15:1 - 16:17): Sabbath rest
5th Word (16:18 - 18:22): Fathers of covenant community
6th Word (19:1 - 22:12): Laws of killing [Yahweh]’s transcendent image bearer
7th Word (22:13 - 23:14): Laws of submission
8th Word (23:15 - 24:22): Laws against various forms of manipulation
9th Word (25:1 - 19): Justice
10th Word (26:1 - 19): Firstfruits
All that has to be done is to read The Ten Commandments in detail and see that they follow five points of covenantalism. Repeating it twice (5 and 5). This will be covered in a later Chapter.
Situational Application
There is one more aspect and that is situational application. The right motivation with following certain standards must be applied properly in different situations. As the Jews prepared to attack Jericho, spies were sent out (read Joshua 2). A prostitute hid them out when soldiers came looking for them. This is one way to lie to the enemy and not violate the truth.
“Situational ethics says that the situation totally determines truth, so truth changes from situation to situation. Biblical ethics says the truth always remains the same: the Word of [Yahweh]. Only the application of the truth changes.”[13]
As was just seen, Biblical ethics are very important. It can mean the difference between life and death. The right motives and just keeping the commandments are not enough; they must be kept in the right way. This means that ethical cause/effect principles exist not as mechanical devices used for obedience; but consist of faithfulness during a variety of situations that come from a faithful heart.
Cause and Effect
There remains one more type of effect. It is the proper effect of obedience that gives us dominion over the enemies of [Yahweh]. It is located here in the Book of Deuteronomy because [Yahweh] wanted the Israelites to associate faithfulness with conquest. This can be positioned into a trouble-free principle: keep the covenant and dominion would be given. This trouble-free principle exists throughout The Bible, the Battle of Jericho and The Book of Job are prime examples.
Fallen man will not admit that his unfaithfulness to [Yahweh] is linked to the negative things that happen. Whether it is marriage, cultural, governmental, and especially his own particular life in the hereafter. There are three notions he wants to achieve and live by:
1. Mechanical Cause/Effect
2. Manipulative Cause/Effect
3. Magical Cause/Effect
These are false cause/effect explanations by the very mention of them. The first, being mechanical, implies some personal “force” brings things about, like “natural law” or “mother nature”. These “natural laws” viewed, as impersonal autonomous acts become a replacement for Biblical Laws that govern the universe. Looking back in time, it can be seen that during the Enlightment Period, “natural law” reigned supreme.
“Louis Bredvold observes in The Brave New World of the Enlightenment an important nuance of natural law that was lost during the Enlightenment. He argues that prior to this time (second half of the Middle Ages), natural law was broken into two categories: ethics and physical phenomena. There were laws for humans and laws for things. The Enlightenment threw out this distinction, and made the law for things the basis of ethics. In the words of Descartes, “All philosophy is like a tree, of which Metaphysics is the root, Physics the trunk, and all other sciences the branches that grow out of this trunk, which are reduced to three principal, namely, Medicine, Mechanics, and Ethics.”[14]
Everything happens for a reason, [Yahweh]’s reason. Whether it is covenant keeping or covenant breaking. Life remains non-mechanical.
Secondly is the manipulative cause/effect in which force exists as the basis of life. It is a might vs. right. An approach to manipulation, stated by C. S. Lewis, proves out this way:
“There neither is nor can be any simple increase of power on Man’s side. Each new power won by man is a power over man as well. Each advance leaves him weaker as well as stronger. In every victory, besides being the general who triumphs, he is also the prisoner who follows the triumphal car.”[15]
The final cause/effect is magical. “The [essential] aim of ... magic is to [force] the human will on nature, on man or on the supernatural world in order to [subdue] them.”[16] The hunt for supremacy enslaves us. Eventually, this supremacy turns on us. Look at Acts 19:8 – 20 for an excellent example.
“[Yahweh] revealed the rest of the covenant only to Moses, not to all the Israelites (v. 31), but Moses later reported this revelation to the people. This Chapter teaches us that the proper response to [Yahweh]'s Word is reverence for Him and obedience to His Word because [Yahweh] is who He is and because He desires our welfare.”[17]
“[This] Decalogue is...the heart of the message of Deuteronomy. It is the divinely given foundation of the covenant relationship, the standard set by the suzerain [Yahweh] as a basis for the continuing relationship with his vassal people.”[18]
A Unique Bond
This particular covenant discusses the previous bonds between [Yahweh] and Israel with the historical background of agreement. The acts of [Yahweh] in history remain highly important for the Israelites. This type of covenant was not of human design. The two parties are not of equal value. The ultimate source of this covenant was [Yahweh]. He was their authoritative source. This covenant was inclusive for all of Israel. Even though there exists much educational value, it requires more than well-stored memory. It shows the things to be done and words to be said. They where to be committed worshippers, caring partners, and dependent children on the [Yahweh] Most High.
[Yahweh]’s covenant is built on principles of transcendence, heirarchy, and now ethical cause/effect. This completes the third step of covenantalism. The following are The 10 Commandments. They can be broken down into two sections. Divinely given (Commandments 1 – 4) and humanly given (Commandments 5 – 10).
The 10 Commandments...
I. I am [Yahweh] thy [Yahweh], who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt not have strange [Yahweh]’s before Me. Thou shalt not make to thyself a graven thing, nor the likeness of anything that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth. Thou shalt not adore them, nor serve them. I am [Yahweh] thy [Yahweh], mighty, jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate Me; and showing mercy unto thousands of them that love Me, and keep My commandments.
II. Thou shalt not take the name of [Yahweh] thy [Yahweh] in vain.
III. Remember that thou keep holy the Sabbath day.
IV. Honor thy father and thy mother.
V. Thou shalt not kill.
VI. Thou shalt not commit adultery.
VII. Thou shalt not steal.
VIII. Thou shalt not bear false witness against thy neighbor.
IX. Thou shalt not covet thy neighbor's wife.
X. Thou shalt not covet thy neighbor's house, nor his field, nor his servant, nor his handmaid, nor his ox, nor his ass, nor anything that is his.
THE FIRST COMMANDMENT: “Thou Shalt Not Have Strange [Yahweh]’s Before Me.”
The entire law of Christ depends upon charity. Moreover, charity depends on two precepts, one of which concerns loving [Yahweh] and the other concerns loving our neighbor. Now [Yahweh], in delivering the law to Moses, gave him Ten Commandments written upon two tablets of stone. Three of The Commandments that where written on the first tablet referred to the love of [Yahweh]; and the seven Commandments written on the other tablet related to the love of our neighbor. The whole law remains founded on these two precepts. The First Commandment that relates to the love of [Yahweh] is “Thou shalt not have strange [Yahweh]’s.” For an understanding of this Commandment, one must know how of old it was violated. Some worshipped demons. “All the gods of the Gentiles are devils.” This is the greatest and most detestable of all sins. Even now, there are many who transgress this Commandment: all such as practice divinations and fortune telling. Such things, according to St. Augustine, remain undone without some kind of pact with the devil. “I would not that you should be made partakers with devils.” Some worshipped the heavenly bodies, believing the stars to be [Yahweh]’s: “They have imagined the sun and the moon to be the [Yahweh]’s that rule the world.” For this reason, Moses forbade the Jews to raise their eyes or even adore the sun and moon and stars. “Keep therefore your souls carefully . . . lest perhaps lifting up thy eyes to heaven, thou see the sun and the moon, and all the stars of heaven, and being deceived by error thou adore and serve them, which [Yahweh] thy [Yahweh] created for the service of all the nations.” The astrologers’ sin against this Commandment in that they say that these bodies are the rulers of souls, when in truth they where made for the use of man whose sole ruler is [Yahweh]. Others worshipped the lower elements: “They imagined the fire or the wind to be [Yahweh]’s.” Into this error also fall those who wrongly use the things of this earth and love them too much: “Or covetous person (who is a server of idols).”
Some men have erred in worshipping their ancestors. This arose from three causes.
(1) From Their Carnal Nature—“For a father being afflicted with a bitter grief, made to himself the image of his son who was quickly taken away; and him who then had died as a man, he began now to worship as a [Yahweh], and appointed him rites and sacrifices among his servants.”
(2) Because of Flattery--Thus being unable to worship certain men in their presence, they, bowing down, honored them in their absence by making statues of them and worshipping one for the other: “Whom they had a mind to honor . . . they made an image . . . that they might honor as present him that was absent.”[9] Of such also are those men who love and honor other men more than [Yahweh]: “He that loveth his father and mother more than Me, is not worthy of Me.” “Put your trust not in princes; in the children of man, in whom there is no salvation.”
(3) From Presumption--Some because of their presumption made themselves be called [Yahweh]’s; such, for example, was Nabuchodonosor (Judith 3:13). “Thy heart is lifted up and thou hast said: I am [Yahweh].” Such are also those who believe more in their own pleasures than in the precepts of [Yahweh]. They worship themselves as gods, for by seeking the pleasures of the flesh, they worship their own bodies instead of [Yahweh]: “Their god is their belly.” We must avoid all these things.
Why We Should Adore One [YAHWEH]
“Thou shalt not have strange gods before Me.” As we have already said, the First Commandment forbids us to worship other than the one [Yahweh]. We shall now consider five reasons for this.
[Yahweh]’s Dignity--The first reason is the dignity of [Yahweh] which, were it belittled-in any way, would be an injury to [Yahweh]. We see something similar to this in the customs of men. Reverence is due to every degree of dignity. Thus, a traitor to the king is he who robs him of what he ought to maintain. Such, too, is the conduct of some towards [Yahweh]: “They changed the glory of the incorruptible [Yahweh] into the likeness of the image of a corruptible man.” This is highly displeasing to [Yahweh]: “I will not give My glory to another, nor My praise to graven things.” For it must be known that the dignity of [Yahweh] consists in His omniscience, since the name of [Yahweh], Deus, is from “seeing,” and this is one of the signs of divinity: “Show the things that are to come hereafter, and we shall know that ye are [Yahweh]’s.” “All things are naked and open to His eyes.” However, practitioners of divination deny Him this dignity of [Yahweh], and of them, it remains said “Should not the people seek of their [Yahweh], for the living and the dead?”
[Yahweh]’s Bounty--We receive every good thing from [Yahweh]; and this is of the dignity of [Yahweh], that He is the maker and giver of all good things: “When Thou openest Thy hand, they shall all be filled with good.” In addition, this is implied in the name of [Yahweh], namely, Deus, which is said to be distributor, that is, “dator” of all things, because He fills all things with His goodness. You are, indeed, ungrateful if you do not appreciate what you have received from Him, and, furthermore, you make for yourself another [Yahweh] just as the sons of Israel made an idol after they had been brought out of Egypt: “I will go after my lovers.” One does this also when one puts too much trust in someone other than [Yahweh], and this occurs when one seeks help from another: “Blessed is the man whose hope is in the name of [Yahweh].” Thus, the Apostle says, “Now that you have known [Yahweh] . . . how turn you again to the weak and needy elements? . . . You observe days and months and times and years.”
The Strength of Our Promise--The third reason exists in the solemn promise. For we have renounced the devil have promised fidelity to [Yahweh] alone. This is a promise, which we cannot break: “A man making void the law of Moses dieth without mercy under two or three witnesses. How much more think ye he deserveth punishment who hath trodden underfoot the Son of [Yahweh], and hath esteemed the blood of the testament unclean, by which came sanctification, and hath offered an affront to the Spirit of grace! Whilst her husband liveth, she shall be called an adulteress, if she be with another man.” Woe, then, to the sinner who enters the land by two ways, and who “halts between two sides.”
Against Service of the Devil--The fourth reason is the great burden imposed by service to the devil: “You shall serve strange [Yahweh]’s day and night, who will give you no rest.” The devil is not satisfied with leading to one sin, but tries to lead on to others: “Whosoever sins shall be a slave of sin.” It is, therefore, not easy for one to escape from the habit of sin. Thus, St. Gregory says, “The sin which is not remitted by penance soon draws man into another sin.” The very opposite of all this is true of service to [Yahweh]; for His Commandments are not a heavy burden: “My yoke is sweet and My burden light.” The consideration of a person to have done enough if he does for [Yahweh] as much as what he has done for the sake of sin:
“For as you have yielded your members to serve uncleanness and iniquity, unto iniquity; so now yield your members to serve justice unto sanctification.” On the contrary, it exists in the writings that of those who serve the devil: “We wearied ourselves in the way of iniquity and destruction, and have walked through hard ways.” Again, “They have labored to commit iniquity.”
Greatness of the Reward--The fifth reason remains in the greatness of the reward or prize. In no law are such rewards promised as in the law of Christ. The promise of rivers flowing with milk and honey to the Mohammedans, to the Jews the land of promise, but to Christians the glory of the Angels: “They shall be as the Angels of [Yahweh] in heaven.” It was with this in mind that St. Peter asked: “Lord, to whom shall we go? Thou hast the words of eternal life.”
First Commandment (Did Not Prohibit Art in Israel)
This commandment was a call for submission in every area of one’s life to the rule of [Yahweh]. It exists to give [Yahweh] total and complete authority over man. He ought to be our upmost precedence and final authority. He is due total preference and obedience.
The making of an idol was dangerous in the twofold. The making of an idol could contaminate one, [Yahweh], since pagans practiced this in their devotions. Second, any representation in the natural world of [Yahweh] would question His very sovereignty of the One that cannot be limited. Dignity is the main issue of this particular commandment. Our worship should always reflect a proper view of [Yahweh]. Worldly standards should never be involved in the Worship of [Yahweh].
SECOND COMMANDMENT: “Thou Shalt Not Take the Name of [Yahweh] Thy [Yahweh] in Vain.”
This is the Second Commandment of the law. Just as there is but one [Yahweh] whom we must worship; so, there is only one [Yahweh] whom we should reverence in a special manner. This, first, has reference to the name of [Yahweh]. “Thou shalt not take the name of [Yahweh] thy [Yahweh] in vain.”
The Meaning Of In Vain
“In vain” has a threefold meaning. False statements sometimes exist: “They have spoken vain things everyone to his neighbor.” One, therefore, takes the name of [Yahweh] in vain when one uses it to confirm that which is not true: “Love not a false oath.” “Thou shalt not live because thou hast spoken a lie in the name of [Yahweh].” Any one so doing does injury to [Yahweh], to himself, and to all men. It is an insult to [Yahweh] because, when you swear by [Yahweh], it is nothing other than to call Him to witness. And when you swear falsely, you either believe [Yahweh] to be ignorant of the truth and thus place ignorance in [Yahweh], whereas “all things are naked and open to His eyes,” or you think that [Yahweh] loves a lie, whereas He hates it: “Thou wilt destroy all that speak a lie.” Alternatively, again, you detract from His power, as if He were not able to punish a lie. Likewise, such a one does an injury to himself, for he binds himself to the judgment of [Yahweh]. It is the same thing to say, “By [Yahweh] this is so," as to say, “May [Yahweh] punish me if it is not so!” He, finally, does an injury to other men. For there can be no lasting society unless men believe one another. In matters that remain doubtful, they may be confirmed by oaths: “An oath in confirmation puts an end to all controversy.” Therefore, he who violates this precept does injury to [Yahweh], is cruel to himself, and harmful to other men. Sometimes “vain” signifies useless: “[Yahweh] knoweth the thoughts of men, that they are vain.” [Yahweh]’s name, therefore, is taken in vain when it is used to confirm vain things. In The Old Law, swearing falsely remained forbidden: “Thou shalt not take the name of [Yahweh] thy [Yahweh] in vain.” Moreover, Christ forbade the taking of oaths except in case of necessity: “You have heard that it was said to them of old: Thou shalt not forswear thyself. . . . But I say to you not to swear at all.” In addition, the reason for this is that in no part of our body are we as weak as in the tongue, for "the tongue no man can tame.” Thus, even in light matter one can perjure himself. “Let your speech be: Yea, yea; No, no. But I say to you not to swear at all.” Note well that an oath is like medicine, only taken in times of necessity. Hence, [Yahweh] adds, “And that which is over and above these is evil.” “Let not the mouth be accustomed to swearing, for in it there are many falls. In addition, let not the name of [Yahweh] be usual in thy mouth, and meddle not with the names of saints. For thou shalt not escape free from them.” Sometimes “in vain” means sin or injustice: “O ye sons of men, how long will you be dull of heart? Why do you love vanity?” Therefore, he who swears to commit a sin takes the name of his [Yahweh] in vain. Justice consists in doing well and avoiding evil. Therefore, if you take an oath to steal or commit some crime of this sort, you sin against justice. In addition, although you must not keep this oath, you are still guilty of perjury. Herod did this against John. It is likewise against justice when one swears not to do some good act, as not to enter a church or a religious community. In addition, although this oath, too, is not binding, yet, despite this, the person himself is a perjurer.
Conditions Of A Lawful Oath
One cannot, therefore, swear to a falsehood, or without good reason, or in any way against justice: “And thou shalt swear: As [Yahweh] liveth, in truth, and in judgment and in justice.” Sometimes “vain” also means foolish: “All men are vain, in whom there is not the knowledge of [Yahweh].” Accordingly, he who takes the name of [Yahweh] foolishly, by blasphemy, takes the name of [Yahweh] in vain: “And he that blasphemeth the name of [Yahweh], dying let him die.”
Taking [YAHWEH]'S Name Justly
“Thou shalt not take the name of [Yahweh] thy [Yahweh] in vain.” However, the name of [Yahweh] may be taken for six purposes. First, is to confirm something verbal, as in an oath. In this we show [Yahweh] alone is the first Truth, and we show due reverence to [Yahweh]. For this reason, The Old Law commanded that one must not swear except by [Yahweh]. They who swore otherwise violated this order: “By the name of strange gods you shall not swear.” Although at times one swears by creatures, nevertheless, it must be known that such is the same as swearing by [Yahweh]. When you swear by your soul or your head, it is as if you bind yourself in punishment by [Yahweh]. Thus, “But I call [Yahweh] to witness upon my soul.” Moreover, when you swear by the Gospel, you swear by [Yahweh] who gave the Gospel. Nevertheless, they sin who swear either by [Yahweh] or by the Gospel for any trivial reason.
The second purpose is that of sanctification. Thus, Baptism sanctifies, for as St. Paul says, “But you are washed, but you are sanctified, but you are justified in the name of our Lord Jesus Christ, and the Spirit of [Yahweh].” Baptism, however, does not have power except through the invocation of the Trinity: “But Thou, O Lord, art among us, and Thy name is called upon by us.”
The third purpose is the expulsion of our adversary; hence, before Baptism we renounce the devil: “Only let Thy name be called upon us; take away our reproach. Wherefore, if one return to his sins, the name of [Yahweh] has been taken in vain.”
Fourthly, [Yahweh]’s name is taken in order to confess it: “How then shall they call on Him, in whom they have not believed?” Again, “Whosoever shall call upon the name of [Yahweh] shall be saved.” First, we confess by word of mouth that we may show forth the glory of [Yahweh]: “And every one that calleth upon My name, I have created him for My glory.” Accordingly, if one says anything against the glory of [Yahweh], he takes the name of [Yahweh] in vain. Secondly, we confess [Yahweh]’s name by our works, when our very actions show forth [Yahweh]’s glory: “That they may see your good works, and may glorify your Father who is in heaven.” “Through you the name of [Yahweh] is blasphemed among the Gentiles.”
Fifthly, it is taken for our defense: “The name of [Yahweh] is a strong tower; the just runneth to it and shall be exalted.” “In My name they shall cast out devils.” “There is no other name under heaven given to men, whereby we must be saved.
Lastly, it is taken in order to make our works complete. Thus says the Apostle, “All whatsoever you do in word or work, do all in the name of [Yahweh] Jesus Christ.” The reason is that “our help is in the name of [Yahweh].” Sometimes it happens that one begins a work imprudently by starting with a vow, for instance, and then not completing either the work or the vow. Moreover, this again is taking [Yahweh]’s name in vain. "If thou hast vowed anything to [Yahweh], defer not to pay it.” “Vow and pay to [Yahweh] your [Yahweh]; all ye that are round about Him bring presents.” “For an unfaithful and foolish promise displeaseth Him.”
Second Commandment (Prohibits Profanity, But Includes More)
This commandment is directly against the mis-using of [Yahweh]’s name in a manipulative way. To use it flippantly or falsely attributes a wrong act to [Yahweh] has broken this commandment. Commitment should be our top priority to [Yahweh], which is the main issue of Commandment 3. It should be taken seriously and sincerely.
THE THIRD COMMANDMENT: “Remember that You Keep Holy the Sabbath Day.”
This is the Third Commandment of the law, and very suitably is it so. For we where first commanded to adore [Yahweh] in our hearts, and the Commandment is to worship one [Yahweh]: “Thou shalt not have strange gods before Me.” In the Second Commandment, we where told to reverence [Yahweh] by word: "Thou shalt not take the name of [Yahweh] thy [Yahweh] in vain.” The Third commands us to reverence [Yahweh] by act. It is, “Remember that thou keep holy the Sabbath day.”[1] [Yahweh] wished that a certain day be set aside on which men direct their minds to the service of [Yahweh].
Reasons For This Commandment
There are five reasons for this Commandment. The first reason was to put aside error, for the Holy Spirit saw that in the future some men would say that the world had always existed. “In the last days there shall come deceitful scoffers, walking after their own lusts, saying: Where is His promise or His coming? For since the time that the fathers slept, all things continue as they were from the beginning of creation.” For this, they are willfully ignorant of the fact that the heavens were before and the earth out of water; and through water, created by The Word of [Yahweh]. Therefore, wished that one day should be set aside in memory of the fact that He created all things in six days, and that on the seventh day He rested from the creation of new creatures. This is why [Yahweh] placed this Commandment in the law, saying, “Remember that thou keep holy the Sabbath day.” The Jews kept holy the Sabbath in memory of the first creation; but Christ at His coming brought about a new creation. For by the first creation an earthly man was created, and by the second, a heavenly man was formed: "For in Christ Jesus neither circumcision availeth any thing, or uncircumcision, but a new creature." This new creation is through grace, which came by the Resurrection: “That as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of His death, so shall we also be in the likeness of His resurrection.” Thus, because the Resurrection took place on Sunday, we celebrate that day, even as the Jews observed the Sabbath because of the first creation.
The second reason for this Commandment is to instruct us in our faith in the Redeemer. For the flesh of Christ remained uncorrupted in the sepulchre, and thus it is said, “Moreover My flesh also shall rest in hope.” “Nor wilt Thou give Thy holy one to see corruption.” Wherefore, [Yahweh] wished that the Sabbath observed, and that just as the sacrifices of the Old Law signified the death of Christ, so should the quiet of the Sabbath signify the rest of His body in the sepulchre. However, we do not now observe these sacrifices, because with the advent of the reality and the truth, figures of it must cease, just as the darkness disappeared with the rising of the sun. Nevertheless, we keep the Saturdays in veneration of the Blessed Virgin, in whom remained a firm faith on that Saturday while Christ was dead.
The third reason is that this Commandment strengthened and foreshadowed the fulfillment of the promise of rest. For rest remained a promise to us: “And it shall come to pass on that day, that when [Yahweh] shall give thee rest from thy labor, and from thy vexation, and from the hard bondage, wherewith thou didst serve before.” “My people shall sit in the beauty of peace, and in the tabernacle of confidence, and in wealthy rest.”
We hope for rest from three things: from the labors of the present life, from the struggles of temptations, and from the servitude of the devil. Christ promised this rest to all those who will come to Him: “Come to Me, all ye that labor and are burdened, and I will refresh you. Take up My yoke upon you, and learn of Me, because I am meek and humble of heart; and you shall find rest to your souls. For My yoke is sweet and My burden light.” However, [Yahweh], as we know, worked for six days and on the seventh, He rested, because it is necessary to do a perfect work: “Behold with your eyes how I have labored a little, and have found much rest to Myself.” For the period of eternity exceeds the present time incomparably more than a thousand years exceeds one day.
Fourthly, this Commandment was given for the increase of our love: “For the corruptible body is a load upon the soul.” Moreover, man always tends downwards towards earthly things unless he takes means to raise himself above them. It is indeed necessary to have a certain time for this; in fact, some do this continually: “I will bless [Yahweh] at all times; His praise shall ever be in my mouth." Again, “Pray without ceasing.” These shall enjoy the everlasting Sabbath. There are others, who do this, (i.e., excite love for [Yahweh]), during a certain portion of the day: “Seven times a day I have given praise to Thee.” Moreover, some, in order to avoid being entirely apart from [Yahweh], find it necessary to have a fixed day, lest they become too lukewarm in their love of [Yahweh]: “If you call the Sabbath delightful . . . then shalt thou be delighted in [Yahweh].” Again, “Then shalt thou abound in delights of the Almighty, and shalt lift up thy face to [Yahweh].” Accordingly, this day is not set aside for the sole exercise of games but to praise and pray to [Yahweh]. Wherefore, St. Augustine says that it is a lesser evil to plough than to play on this day.
Lastly, we where given this Commandment in order to exercise works of kindliness to those who are subject to us. For some are so cruel to themselves and to others that they labor ceaselessly all because of money. This is true especially of the Jews, who are most avaricious. “Observe the day of the Sabbath to sanctify it . . . that thy man-servant and thy maid-servant may rest, even as thyself.” This Commandment, therefore, was given for all these reasons.
From What We Should Abstain On The Sabbath
“Remember that you keep holy (sanctify) the Sabbath day.” We have already said that, as the Jews celebrated the Sabbath, so do all principal feasts and we Christians observe the Sunday. Let us now see in what way we should keep these days. We ought to know that [Yahweh] did not say to “keep” the Sabbath, but to remember to keep it holy. The word “holy” means to either be sanctified (same as pure): “But you where washed, but you are sanctified” (that is, made holy) or to consecrated things to the worship of [Yahweh], as, for instance, a place, a season, vestments, and the holy vessels. Therefore, in these two ways we ought to celebrate the feasts, that is, both purely and by giving ourselves over to divine service. We shall consider two things regarding this Commandment. First, what should be avoided on a feast day, and secondly, what we should do. We ought to avoid three things. The first is servile work.
Avoidance of Servile Work--“Neither do ye any work; sanctify the Sabbath day.” Therefore, it remains in the Law: “You shall do no servile work therein.” Now, servile work is bodily work, whereas “free work” (i.e., non-servile work) remains in the mind, for instance, the exercise of the intellect and such like. In addition, one cannot be servilely bound to do this kind of work.
When Servile Work Is Lawful--We ought to know, however, that servile work can be done on the Sabbath for four reasons. The first reason is necessity. Wherefore, [Yahweh] excused the disciples plucking the ears of corn on the Sabbath, as we read in Matthew 12:3-5. The second reason is when the work is done for the service of the Church; as we see in the same Gospel how the priests did all things necessary in the Temple on the Sabbath day. The third reason is for the good of our neighbor; for on the Sabbath the Saviour cured one having a withered hand, and He refuted the Jews who reprimanded Him, by citing the example of the sheep in a pit (“ibid”). Moreover, the fourth reason is the authority of our superiors. Thus, [Yahweh] commanded the Jews to circumcise on the Sabbath.
Avoidance of Sin and Negligence on the Sabbath.--Another thing to be avoided on the Sabbath is sin: “Take heed to your souls, and carry no burdens on the Sabbath day.” This weight and burden on the soul is sin: “My iniquities as a heavy burden are become heavy upon me.” Now, sin is a servile work because “whosoever committeth sin is the servant of sin.” Therefore, when it says, “You shall do no servile work therein,” it can be understood of sin. Thus, one violates this commandment as often as one commits sin on the Sabbath; and so both by working and by sin [Yahweh] is offended. "The Sabbaths and other festivals I will not abide.” In addition, why? “Because your assemblies are wicked. My soul hateth your new moon and your solemnities; they are become troublesome to me.” Another thing to avoid on the Sabbath is idleness: “For idleness hath taught much evil.” St. Jerome says, “Always do some good work, and the devil will always find you occupied.” Hence, it is not good for one to keep only the principal feasts, if on the others one would remain idle. “The King's honor loveth judgment,” that is to say, discretion. Wherefore, we read that certain of the Jews were in hiding, and their enemies fell upon them; but they, believing that they where not able to defend themselves on the Sabbath and where overcome and killed. The same thing happens too many who are idle on the feast days: "The enemies have seen her, and have mocked at her Sabbaths.” However, all such should do as those Jews did, of whom it remains said, “Whosoever shall come up against us to fight on the Sabbath day, we will fight against him.”
With What The Sabbath And Feasts Should Be Occupied
“Remember that thou keep holy the Sabbath day.” We have already said that man must keep the feast days holy; and that “holy” exists in two ways, namely, “pure” and “consecrated to [Yahweh].” Moreover, we have indicated what things we should abstain from on these days. Now, it must be shown with what we should occupy ourselves, and they are three in number.
The Offering of Sacrifice--The first is the offering of sacrifices. In The Book of Numbers, it is written how [Yahweh] ordered that on each day there be offered one lamb in the morning and another in the evening, but on the Sabbath day the number should be doubled. In addition, this showed that on the Sabbath we should offer sacrifice to [Yahweh] from all that we possess: “All things are Thine; and we have given Thee what we received from Thy hand.” We should offer, first, our soul to [Yahweh], being sorry for our sins: “A sacrifice to [Yahweh] is an afflicted spirit;” and pray for His blessings: “Let my prayer be directed as incense in Thy sight.” Feast days where instituted for that spiritual joy which is the effect of prayer. Therefore, on such days, our prayers should be multiplied.
Secondly, we should offer our body, by mortifying it with fasting: “I beseech you therefore, brethren, by the mercy of [Yahweh], that you present your bodies a living sacrifice,” and by praising [Yahweh]: “The sacrifice of praise shall honor Me." Thus on these days our hymns should be more numerous. Thirdly, we should sacrifice our possessions by giving alms: “And do not forget to do well, and to impart; for by such sacrifice [Yahweh]'s favor is obtained.” In addition, these alms ought to be more than on other days because the Sabbath is a day of common joys: “Send portions to them that have not prepared for themselves, because it is the holy day of [Yahweh].”
Hearing of [Yahweh]’s Word--Our second duty on the Sabbath is to be eager to hear the word of [Yahweh]. This the Jews did daily: "The voices of the prophets which are read every Sabbath.”[46] Therefore, Christians, whose justice should be perfect, ought to come together on the Sabbath to hear sermons and participate in the services of the Church! “He that is [Yahweh], heareth the words of [Yahweh].”[47] We likewise ought to speak with profit to others: "Let no evil speech proceed from your mouth; but that which is good unto sanctification.”[48] These two practices are good for the soul of the sinner, because they change his heart for the better: "Are not My words as a fire, saith [Yahweh], and as a hammer that breaketh the rock in pieces?”[49] The opposite effect is on those, even the perfect, who neither speak nor hear profitable things: “Evil communications corrupt good manners. Awake, ye just, and sin not.”[50] “Thy words have I hidden in my heart.”[51] [Yahweh]’s word enlightens the ignorant: “Thy word is a lamp to my feet.”[52] It inflames the lukewarm: “The word of [Yahweh] inflamed him.”[53]
The Spiritual Sabbath
The contemplation of divine things may be exercised on the Sabbath. However, this is for the more perfect. “O taste, and see that [Yahweh] is sweet,” and this is because of the quiet of the soul. For just as the tired body desires rest, so also does the soul. However, the soul’s proper rest is in [Yahweh]: “Be Thou unto me a [Yahweh], a protector, and a house of refuge.” “There remaineth therefore a day of rest for the people of [Yahweh]. For he that is entered into his rest, the same also hath rested from his works, as [Yahweh] did from His.” When I go into my house, I shall repose myself with her” (i.e., Wisdom). However, before the soul arrives at this rest, three other rests must precede. The first is the rest from the turmoil of sin: “But the wicked are like the raging sea which cannot rest.” The second rest is from the passions of the flesh, because "the flesh lusteth against the spirit, and the spirit against the flesh.” The third is rest from the occupations of the world: “Martha, Martha, thou art careful and art troubled about many things.”
The Heavenly Sabbath
Then, after all these things, the soul rests peacefully in [Yahweh]: “If thou call the Sabbath delightful . . . then shalt thou be delighted in [Yahweh].”[63] The Saints gave up everything to possess this rest, “for it is a pearl of great price which a man having found, hid it, and for joy thereof goeth and selleth all that he hath, and buyeth that field.”[64] This rest in truth is eternal life and heavenly joy: “This is my rest forever and ever; here will I dwell, for I have chosen it.”[65] And to this rest may [Yahweh] bring us all!
Third Commandment (Paul Argues Against Enforcing It)
It was considered a day of rest. It used to serve as a sign (of creation) during the Mosaic Covenant. After it was done away with, it was replaced as a sign (of [Yahweh]’s Supper) of the New Covenant. There remain certain rights and privileges for Christians given through this Commandment. [Yahweh] has a right to our gratitude through offerings given to Him. Also exists the right to ask for compassion in His name (which He freely gives).
THE FOURTH COMMANDMENT: “Honor thy father and thy mother, that thou mayest be long-lived upon the land which [Yahweh] thy [Yahweh] will give thee.”
Perfection for man consists in the love of [Yahweh] and of neighbor. Now, the three Commandments, which where written on the first tablet, pertain to the love of [Yahweh] for the love of neighbor, there were the seven Commandments on the second tablet. However, we must “love, not in word nor in tongue, but in deed and in truth.” For a man to love thus, he must do two things, namely, avoid evil and do well. Certain of The Commandments prescribe good acts, while others forbid evil deeds. In addition, we must know that to avoid evil is in our power; but we are incapable of doing well to everyone. Thus, St. Augustine says that we should love all, but we are not bound to do well to all. Nevertheless, among those to whom we are bound to do well are those in some way united to us. Thus, “if any man has not cared of his own and especially of those of his house, he hath denied the faith.” Now, amongst all our relatives, there exists none closer than our father and mother. “We ought to love [Yahweh] first,” says St. Ambrose, "then our father and mother.” Hence, [Yahweh] has given us The Commandment: “Honor thy father and thy mother.” The Philosopher also gives another reason for this honor to parents, in that we cannot make an equal return to our parents for the great benefits they have granted to us; and, therefore, an offended parent has the right to send his son away, but the son has no such right. Parents, indeed, give their children three things. The first is that they brought them into being: “Honor thy father, and forget not the groanings of thy mother; remember that thou hadst not been born but through them.” Secondly, they furnished nourishment and the support necessary for life. For a child comes naked into the world, as Job relates in 1:24, but he is provided for by his parents. The third is instruction: “We have had fathers of our flesh for instructors.” “Hast thou children? Instruct them.” Parents, therefore, should give instruction immediately to their children, because “a young man according to his way, even when he is old will not depart from it.” Again, “It is good for a man when he hath borne the yoke from his youth.” Now, the instruction, which Tobias gave his son (Tobit 4), was this: to fear [Yahweh] and to abstain from sin. This is indeed contrary to those parents who approve of the misdeeds of their children. Children, therefore, receive from their parent’s birth, nourishment, and instruction.
What
Children Owe Parents Now, because we owe our birth to our parents, we ought to honor them more than any other superiors, because from such we receive only temporal things: “He that feareth [Yahweh] honoreth his parents, and will serve them as his masters that brought him into the world. Honor thy father in work and word and all patience that a blessing may come upon thee from him." In addition, in doing this you shall honor thyself, because “the glory of a man is from honor of his father, and a father without honor is the disgrace of his son.” Again, since we receive nourishment from our parents in our childhood, we must support them in their old age: “Son, support the old age of thy father, and grieve him not in his life. Moreover, if his understanding fails, have patience with him; and despise him not when thou art in thy strength. . . . Of what an evil fame is he that forsaketh his father! And he is cursed of [Yahweh] that angereth his mother.” For the humiliation of those who act contrary to this, Cassiodorus relates how young storks, when the parents have lost their feathers by approaching old age and are unable to find suitable food, make the parent storks comfortable with their own feathers, and bring back food for their worn-out bodies. Thus, by this affectionate exchange the young ones repay the parents for what they received when they were young.” We must obey our parents, for they have instructed us. “Children, obey your parents in all things.” This accepts, of course, those things that are contrary to [Yahweh]. St. Jerome says that the only loyalty in such cases is to be cruel: “If any man hates not his father and mother . . . he cannot be My disciple.” This is to say that [Yahweh] is in the truest sense our Father: “Is not He thy Father who hath possessed thee, and hath made thee, and created thee?”
Rewards
For Keeping This Commandment “Honor thy father and thy mother.” Among all the Commandments, this one only has the additional words: “that thou mayest be long-lived upon the land.” The reason for this is lest it be thought that there is no reward for those who honor their parents, seeing that it is a natural obligation. Hence, it must be known that three most desirable rewards are promised those who honor their parents.
Grace and Glory--The first reward is grace for the present life, and glory in the life to come, which surely remains greatly desired: “Honor thy father . . . that a blessing may come upon thee from [Yahweh], and His blessing may remain in the latter end.” The very opposite comes upon those who dishonor their parents; indeed, they are cursed in the law by [Yahweh]. It is written: “He that is unjust in that which is little, is unjust also in that which is greater.” However, this natural life is as nothing compared with the life of grace. And so, therefore, if you do not acknowledge the blessing of the natural life which you owe to your parents, then you are unworthy of the life of grace, which is greater, and all the more so for the life of glory, which is the greatest of all blessings.
A Long Life--The second reward is a long life: “That thou mayest be long-lived upon the land.” For, “he that honoreth his father shall enjoy a long life.” Now, that is a long life, which is a full life and it in time but in activity, as a philosopher observes. Life, however, is full inasmuch as it is a life of virtue; so a man who is virtuous and holy enjoys a long life even if in body he dies young: “Being perfect in a short space, he fulfilled a long time; for his soul pleased [Yahweh].” Thus, for example, he is a good merchant who does as much business in one day as another would do in a year. Moreover, note well that it sometimes happens that a long life may lead up to a spiritual as well as a bodily death, as was the case with Judas. Therefore, the reward for keeping this Commandment is a long life for the body. However, the very opposite, namely, death is the fate of those who dishonor their parents. We receive our life from them; and just as the soldiers owe fealty to the king, and lose their rights in case of any treachery, so they who dishonor their parents deserve to forfeit their lives. “The eye that mocketh at his father and that despiseth the labor of his mother in bearing him, let the ravens pick it out, and the young eagles eat it.” Here “the ravens” signify officials of kings and princes, who in turn are the “young eagles.” However, if it happens that such are not bodily punished, they nevertheless cannot escape death of the soul. It is not well, therefore, for a father to give too much power to his children: “Give not to son or wife, brother or friend, power over thee while thou livest; and give not thy estate to another, lest thou repent.”
The third reward is to have in turn grateful and pleasing children. For a father naturally treasures his children, but the contrary is not always the case: “He that honoreth his father shall have joy in his own children.” Again, “With what measure you mete, it shall be measured to you again.” The fourth reward is a praiseworthy reputation: “For the glory of a man is from the honor of his father.” Again, “Of what an evil fame is he that forsaketh his father?” A fifth reward is riches: “The father's blessing establisheth the houses of his children, but the mother's curse rooteth up the foundation.”
The Different Applications Of Father
“Honor thy father and thy mother.” A man remains a father not only due to generation, but also for other reasons, and to each of these there is due a certain reverence. Thus, the Apostles and the Saints where called fathers because of their doctrine and their exemplification of faith: “For if you have ten thousands instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you.” Again, “Let us now praise men of renown and our fathers in their generation.” However, let us praise them not in word only, but by imitating them; and we do this if nothing is found in us contrary to what we praise in them. Our superiors in the Church where also called fathers. They too are to deserve respect as the ministers of [Yahweh]: “Remember your prelates, whose faith follow, considering the end of their conversation.” Again, “He that heareth you, heareth Me; and he that despiseth you, despiseth Me." We honor them by showing them obedience: “Obey your prelates, and be subject to them.” In addition, by paying them tithes: “Honor [Yahweh] with thy substance, and give Him of the first of thy fruits.”
Rulers and kings where called fathers: “Father, if the prophet had bid thee do some great thing, surely thou shouldst have done it.” We call them fathers because their whole care is the good of their people. In addition, we honor them by being subject to them: “Let every soul be subject to higher powers.” We should be subject to them not merely through fear, but through love; and not merely because it is reasonable, but because of the dictates of our conscience. Because “there is no power but from [Yahweh].” Therefore, to all such we must render what we owe them: “Tribute, to whom tribute is due; custom, to whom custom; fear, to who fear; honor, to who honor.” Again, “My son, fear [Yahweh] and the king.”
Our benefactors also where called fathers: “Be merciful to the fatherless as a father.” He, too, is like a father [who gives his bond] of whom it is said: “Forget not the kindness of thy surety.” On the other hand, the thankless shall receive a punishment such as is written: “The hope of the unthankful shall melt away as the winter's ice.” Old men also where called fathers: “Ask thy father, and he will declare to thee; thy elders and they will tell thee." Again, "Rise up before the hoary head, and honor the person of the aged man.” “In the company of great men take not upon thee to speak; and when the ancients are present, speak not much.” “Hear in silence, and for thy reverence good grace shall come to thee.” Now, all these fathers must be honored, because they all resemble to some degree our Father who is in heaven; and of all of them, it is said: “He that despiseth you, despiseth Me.”
Fourth Commandment (To Value Or Highly Prize)
This is the only commandment attached with a promise of well-being. [Yahweh] has already commanded this, this you should already know. The human side of authority should never derail [Yahweh]’s authority.
THE FIFTH COMMANDMENT: “Thou Shalt Not Kill.” The Sin Of Killing
In the divine law, which tells us we must love [Yahweh] and our neighbor, it is commanded that we not only do good but also avoid evil. The greatest evil that can be done to one's neighbor is to take his life. This is prohibited in the Commandment: "Thou shalt not kill."
Killing of Animals Is Lawful--In connection with this Commandment there are three errors. Some have said that it is not permitted to kill even brute animals. However, this is false, because it is not a sin to use that that is subordinate to the power of man. It is in the natural order that plants be the nourishment of animals, certain animals nourish others, and all for the nourishment of man: "Even the green herbs have I delivered them all to you." The Philosopher says that hunting is like a just war. In addition, St. Paul says: "Whatsoever is sold in the shambles eat; asking no questions for conscience' sake." Therefore, the sense of the Commandment is: "Thou shalt not kill men."
The Execution of Criminals--Some have held that the killing of man is prohibited altogether. They believe that judges in the civil courts are murderers, who condemn men to death according to the laws. Against this St. Augustine says that [Yahweh] by this Commandment does not take away from Himself the right to kill. Thus, we read: "I will kill and I will make to live."
It is, therefore, lawful for a judge to kill according to a mandate from [Yahweh], since in this [Yahweh] operates, and every law is a command of [Yahweh]: “By Me kings’ reign, and lawgivers decree just things.” Again, “For if thou dost that which is evil, fear; for he beareth not the sword in vain. Because he is [Yahweh]’s minister.” To Moses also it was said: "Wizards thou shalt not suffer to live.” Thus, that which is lawful to [Yahweh] is lawful for His ministers when they act by His mandate. It is evident that [Yahweh], who is the Author of laws, has every right to inflict death because of sin. For "the wages of sin is death." Neither does His minister sin in inflicting that punishment. The sense, therefore, of “Thou shalt not kill” is that one shall not kill by one's own authority.
Suicide is Prohibited--There are those who held that although this Commandment forbids one to kill another, yet it is lawful to kill oneself. Thus, there are the examples of Samson (Judges 16) and Cato and certain virgins who threw themselves into the flames, as St. Augustine relates in “The City of [Yahweh].” Nevertheless, he also explains this in the words: “He, who kills himself, certainly kills a man.” If it is not lawful to kill except by the authority of [Yahweh], then either it is not lawful to kill oneself, except upon the authority of [Yahweh] or instructed by the Holy Ghost, as was the case of Samson. Therefore, “thou shalt not kill.”
Other Meanings of “To Kill”--It ought to be known that to kill a man may happen in several ways. Firstly, by one’s own hand: “Your hands are full of blood.” This is not only against charity, which tells us to love our neighbor as ourself: “No murderer hath eternal life abiding in himself.” In addition, it is against nature, for “every beast loveth its like.” Therefore, it is said: “He that striketh a man with a will to kill him, shall be put to death.” He who does this is crueler than the wolf, of which Aristotle says that one wolf will not eat of the flesh of another wolf.
Secondly, one kills another by word of mouth. This is done by giving counsel to anyone against another by provocation, accusation, or detraction: “The sons of men whose teeth are weapons and arrows, and their tongue a sharp sword.”
Thirdly, by lending aid, as it is written: “My son, walk not thou with them . . . for their feet run to evil, and they make haste to shed blood.”
Fourthly, by consent: “They are worthy of death, not only they that do them, but they also that consent to them that do them.”
Lastly, one kills another by giving a partial consent when the act could be completely prevented: “Deliver them that are led to death;” or, if one can prevent it, yet does not do so through negligence or avarice. Thus, St. Ambrose says: “Give food to him that is dying of hunger; if you do not, you are his murderer.”
We have already considered the killing of the body, but some kill the soul also by drawing it away from the life of grace, namely, by inducing it to commit mortal sin: “He was a murderer from the beginning,” that is, in so far as he drew men into sin. Others, however, slay both body and soul. This is possible in two ways: first, by the murder of one with child, whereby the child is killed in both body and soul; and, secondly, by committing suicide.
The Sin Of Anger
Why We Are Forbidden to Be Angry--In the Gospel of St. Matthew Chapter 5, Christ taught that our justice should be greater than the justice of the Old Law. This means that Christians should observe the Commandments of the law more perfectly than the Jews observed them. The reason is that greater effort deserves a better reward: “He who soweth sparingly, shall also reap sparingly.” The Old Law promised a temporary and earthly reward: “If you be willing and will hearken to Me, you shall eat the good things of the land.” However, in the New Law heavenly and eternal things are promised. Therefore, justice, which is the observance of the Commandments, should be more generous because a greater reward is expected.
[Yahweh] mentioned this Commandment in particular among the others when He said: “You have heard that it was said to them of old: Thou shalt not kill. . . . But I say to you that anyone who is angry with his brother shall be in danger of the judgment.” By this is meant the penalty that the law prescribes: “If any man kill his neighbor on set purpose, and by lying in wait for him; thou shalt take him away from My altar, which he may die.”
Ways of Avoiding Anger--Now, there are five ways to avoid being angry. The first is that one be not quickly provoked to anger: “Let every man be swift to hear, but slow to speak and slow to anger.” The reason is that anger is a sin, and is punished by [Yahweh]. However, is all anger contrary to virtue? There are two opinions about this. The Stoics said that the wise man is free from all passions; even more, they maintained that true virtue consisted in perfect quiet of soul. The Peripatetics, on the other hand, held that the wise man is subject to anger, but in a moderate degree. This is the more accurate opinion. Authority proves it firstly, in that the Gospel shows us that these passions were attributed to Christ, in who was the full fountainhead of wisdom. Then, secondly, it is proved from reason. If all the passions were opposed to virtue, then there would be some powers of the soul that would be without good purpose; indeed, they would be positively harmful to man, since they would have no acts in keeping with them. Thus, the irascible and concupiscible powers would be given to man to no purpose. It must, therefore, be concluded that sometimes anger is virtuous, and sometimes it is not.
Three Considerations of Anger--We see this if we consider anger in three different ways. First, as it exists solely in the judgment of reason, without any perturbation of soul; and this is more properly not anger but judgment. Thus, [Yahweh] punishing the wicked is said to be angry: “I will bear the wrath of [Yahweh] because I have sinned against Him.”
Secondly, anger is considered as a passion. This is in the sensitive appetite, and is twofold. Sometimes it is ordered by reason or it is restrained within proper limits by reason, as when one is angry because it is justly fitting to be angry and within proper limits. This is an act of virtue and is called righteous anger. Thus, the Philosopher says that meekness is in no way opposed to anger. This kind of anger then is not a sin.
There is a third kind of anger that overthrows the judgment of reason and is always sinful, sometimes mortally and sometimes venially. Moreover, whether it is one or the other will depend on that object to which the anger incites, which is sometimes mortal, sometimes venial. This may be mortal in two ways: either in its genus or because of the circumstances. For example, murder would seem to be a mortal sin in its genus, because it is directly opposite to a divine Commandment. Thus, consent to murder is a mortal sin in its genus, because if the act is a mortal sin, then the consent to the act will be also a mortal sin. Sometimes, however, the act itself is mortal in its genus, but the impulse is not mortal, because it is without consent. This is the same as if one is moved by the impulse of concupiscence to fornication, and yet does not consent; one does not commit a sin. The same holds true of anger. For anger is really the impulse to avenge an injury which one has suffered. Now, if this impulse of the passion is so great that reason is weakened, then it is a mortal sin; if, however, reason is not so perverted by the passion as to give its full consent, then it will be a venial sin. On the other hand, if up to the moment of consent, the reason is not perverted by the passion, and consent is given without this perversion of reason, then there is no mortal sin. “Whosoever is angry with his brother shall be in danger of the judgment,” must be understood of that impulse of passion tending to do injury to the extent that reason is perverted--and this impulse, inasmuch as it is consented to, is a mortal sin.
Why We Should Not Get Angry Easily--The second reason why we should not be easily provoked to anger is that every man loves liberty and hates restraint. However, he who is filled with anger is not master of himself: “Who can bear the violence of one provoked?” Again, “A stone is heavy, and sand weighty, but the anger of a fool is heavier than both.” One should also take care that one does not remain angry over long: “Be ye angry, and sin not.” In addition: “Let not the sun go down upon your anger.” The reason for this is given in the Gospel by Our Lord: “Be at agreement with thy adversary betimes whilst thou art in the way with him; lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Amen, I say to thee, thou shalt not go out from hence till thou repay the last farthing.”
We should beware lest our anger grow in intensity, having its beginning in the heart, and finally leading on to hatred. For there is this difference between anger and hatred, that anger is sudden, but hatred is long-lived and, thus, is a mortal sin: “Whosoever hateth his brother is a murderer.” In addition, the reason is that he kills both himself (by destroying charity) and another. Thus, St. Augustine in his “Rule” says, “Let there be no quarrels among you; or if they do arise, then let them end quickly, lest anger should grow into hatred, the mote becomes a beam, and the soul becomes a murderer.” Again, “A passionate man stirreth up strife’s.” “Cursed be their fury, because it was stubborn, and their wrath, because it was cruel.” We must take care lest our wrath explode in angry words: “A fool immediately showeth his anger.” Now, angry words are twofold in effect; they injure another, or they express one's own pride in oneself. Our Lord has reference to the first when He said: “And whosoever shall say to his brother: ‘Thou fool’, shall be in danger of hell fire.” Moreover, He has reference to the latter in the words: “And he that shall say: ‘Raca’ shall be in danger of the council.” Moreover, “A mild answer breaketh wrath, but a harsh word stirreth up fury.”
Finally, we must beware lest anger provoke us to deeds. In all our dealings, we should observe two things, namely, justice and mercy; but anger hinders us in both: “For the anger of a man worketh not the justice of [Yahweh].” For such a one may indeed be willing but his anger prevents him. A certain philosopher once said to a man who had offended him: “I would punish you, were I not angry.” “Anger hath neither mercy, nor fury when it breaketh forth." Moreover: “In their fury they slew a man.” It is for all this that Christ taught us not only to beware of murder but also of anger. The good physician removes the external symptoms of a malady; and, furthermore, he even removes the very root of the illness, so that there will be no relapse. So also [Yahweh] wishes us to avoid the beginnings of sins; and anger is thus to be avoided because it is the beginning of murder.
Fifth Commandment (To Take Illegally)
Man should take another human’s life without divine permission. For the dignity of man should remain preserved. This involves his life, family, and status.
THE SIXTH COMMANDMENT: “Thou Shalt Not Commit Adultery.”
After the prohibition of murder, adultery is forbidden. This is fitting, since husband and wife are as one body. “They shall be”, says [Yahweh], “two in one flesh.” Therefore, after an injury inflicted upon a man in his own person, none is so grave as that which is inflicted upon a person with whom one is joined. Adultery is forbidden to both the wife and the husband. We shall first consider the adultery of the wife, since in this seems to lie the greater sin, for a wife who commits adultery is guilty of three grave sins, which are implied in the following words: “So every woman that leaveth her husband, . . . first, she hath been unfaithful to the law of the Most High; and secondly, she hath offended against her husband; thirdly, she hath fornicated in adultery, and hath gotten her children of another man.”
First, therefore, she has sinned by lack of faith, since she is unfaithful to the law wherein [Yahweh] has forbidden adultery. Moreover, she has spurned the ordinance of [Yahweh]: “What therefore [Yahweh] has joined together, let no man put asunder.” In addition, she has sinned against the institution or Sacrament. Because marriage is contracted before the eyes of the Church, and thereupon [Yahweh] is called, as it were, to witness a bond of fidelity that must be kept: “[Yahweh] hath been witness between thee and the wife of thy youth whom thou hast despised.” Therefore, she has sinned against the law of [Yahweh], against a precept of the Church and against a Sacrament of [Yahweh].
Secondly, she sins by infidelity because she has betrayed her husband: “The wife hath not power of her own body: but the husband.” In fact, without the consent of the husband she cannot observe chastity. If adultery is committed, then, an act of treachery is perpetrated in that the wife gives herself to another, just as if a servant gave himself to another master: “She forsaketh the guide of her youth, and hath forgotten the covenant of her [Yahweh].”
Thirdly, the adulteress commits the sin of theft in that she brings forth children from a man not her husband; and this is a most grave theft in that she expends her heredity upon children not her husband’s. Let it be noted that such a one should encourage her children to enter religion, or upon such a walk of life that they do not succeed in the property of her husband. Therefore, an adulteress is guilty of sacrilege, treachery and theft.
Husbands, however, do not sin any less than wives do, although they sometimes may save themselves to the contrary. This is clear for three reasons. First, because of the equality which holds between husband and wife, for “the husband also hath not power of his own body, but the wife.” Therefore, as far as the rights of matrimony are concerned, one cannot act without the consent of the other. As an indication of this, [Yahweh] did not form woman from the foot or from the head, but from the rib of the man. Now, marriage was at no time a perfect state until the law of Christ came, because the Jew could have many wives, but a wife could not have many husbands; hence, equality did not exist.
The second reason is that strength is a special quality of the man, while the passion proper to the woman is concupiscence: “Ye husbands, likewise dwelling with them according to knowledge, giving honor to the female as to the weaker vessel.” Therefore, if you ask from your wife what you do not keep yourself, then you are unfaithful. The third reason is from the authority of the husband. For the husband is head of the wife, and as it is said: “Women may not speak in the church, if they would learn anything, let them ask their husbands at home.” The husband is the teacher of his wife, and [Yahweh], therefore, gave the Commandment to the husband. Now, as regards fulfillment of their duties, a priest who fails is guiltier than a layman, and a bishop more than a priest is, because it is especially incumbent upon them to teach others. In like manner, the husband that commits adultery breaks faith by not obeying that which he ought.
Why Adultery And Fornication Must Be Avoided
Thus, [Yahweh] forbids adultery both to men and women. Now, it must be known that, although some believe that adultery is a sin, yet they do not believe that simple fornication is a mortal sin. Against them stand the words of St. Paul: “For fornicators and adulterers [Yahweh] will judge.” In addition: “Do not err: neither fornicators . . . nor adulterers, nor the effeminate, nor liars with mankind shall possess the kingdom of [Yahweh].” However, one is not excluded from the kingdom of [Yahweh] except by mortal sin; therefore, fornication is a mortal sin. Nevertheless, one might say that there is no reason why fornication should be a mortal sin, since the body of the wife is not given, as in adultery. I say, however, if the body of the wife is not given, nevertheless, there is given the body of Christ that was given to the husband when he was sanctified in Baptism. If, then, one must not betray his wife, with much more reason must he not be unfaithful to Christ: “Know you not that your bodies are the members of Christ? Shall I then take the members of Christ and make them the members of a harlot? [Yahweh] forbid!” It is heretical to say that fornication is not a mortal sin. Moreover, it must be known that the Commandment, “Thou shalt not commit adultery”, not only forbids adultery but also every form of immodesty and impurity. Some say that intercourse between married persons is not devoid of sin. However, this is heretical, for the Apostle says: “Let marriage be honorable in all and the bed undefiled.” Not only is it devoid of sin, but also for those in the state of grace it is meritorious for eternal life. Sometimes, however, it may be a venial sin, sometimes a mortal sin. When it is had with the intention of bringing forth offspring, it is an act of virtue. When it is had with the intent of rendering mutual comfort, it is an act of justice. When it is a cause of exciting lust, although within the limits of marriage, it is a venial sin; and when it goes beyond these limits, to intend intercourse with another if possible, it would be a mortal sin.
Adultery and fornication are forbidden for a number of reasons. First, because they destroy the soul: “He that is an adulterer, for the folly of his heart shall destroy his own soul.” It says: “for the folly of his heart”, which is whenever the flesh dominates the spirit. Secondly, they deprive one of life; for one guilty of such should die according to the Law, as we read in Leviticus 20:10 and Deuteronomy 22:22. Sometimes the guilty one is not punished now bodily, which is to his disadvantage since punishment of the body may be borne with patience and is conducive to the remission of sins; but he shall be punished in the future life. Thirdly, these sins consume his substance, just as happened to the prodigal son in that “he wasted his substance living riotously.” “Give not thy soul to harlots in any point; lest thou destroy thyself and thy inheritance.” Fourthly, they defile the offspring: “The children of adulterers shall not come to perfection, and the seed of the unlawful bed shall be rooted out. And if they live long they shall be nothing regarded, and their last old age shall be without honor.” Again, “Otherwise your children should be unclean; but now they are holy.” Thus, they are never honored in the Church, but if they were clerics, their dishonor may go without shame. Fifthly, these sins take away one's honor, and this especially is applicable to women: “Every woman that is a harlot shall be trodden upon as dung in the way.” In addition, of the husband it is said: “He gathereth to himself shame and dishonor, and his reproach shall not be blotted out.” St. Gregory says that sins of the flesh are more shameful and less blameful than those of the spirit, and the reason is that they are common to the beasts: “Man when he was in honor did not understand; and he hath been compared to senseless beasts, and made like to them.”
Sixth Commandment (Extramarital Sex Forbidden)
Those who are unfaithful to their partner would be considered unfaithful to [Yahweh].
THE SEVENTH COMMANDMENT: “Thou Shalt Not Steal.”
[Yahweh] specifically forbids injury to our neighbor in the Commandments. Thus, “Thou shalt not kill” forbid us to injure our neighbor in his own person; “Thou shalt not commit adultery” forbids injury to the person to whom one is bound in marriage; and now the Commandment, “Thou shalt not steal”, forbids us to injure our neighbor in his goods. This Commandment forbids any worldly goods whatsoever to be taken away wrongfully.
Theft is committed in a number of ways. First, by taking stealthily: “If the good man of the house knew at what hour the thief would come.” This is an act wholly blameworthy because it is a form of treachery. “Confusion . . . is upon the thief.”
Secondly, by taking with violence, and this is an even greater injury: “They have violently robbed the fatherless.” Among such that do, such things are wicked kings and rulers: “Her princes are in the midst of her as roaring lions; her judges are evening wolves, they left nothing for the morning.” They act contrary to [Yahweh]’s will who wishes a rule according to justice: “By Me kings reign and lawgivers decree just things.” Sometimes they do such things stealthily and sometimes with violence: “Thy princes are faithless companions of thieves, they all love bribes, they run after rewards.” At times, they steal by enacting laws and enforcing them for profit only: “Woe to them that make wicked laws.” Moreover, St. Augustine says that every wrongful usurpation is theft when he asks: “What are thrones but forms of thievery?”
Thirdly, theft is committed by not paying wages that are due: “The wages of him that hath been hired by thee shall not abide by thee until the morning.” This means that a man must pay everyone his due, whether he be prince, prelate, or cleric, etc.: “Render therefore to all men their dues. Tribute, to whom tribute is due, custom, to whom custom. ”Hence, we are bound to give a return to rulers who guard our safety.
The fourth kind of theft is fraud in buying and selling: “Thou shalt not have divers’ weights in thy bag, a greater and a less.” Again, “Do not any unjust thing in judgment, in rule, in weight, or in measure.” All this is directed against the keepers of wine-shops who mix water with the wine. Usury is also forbidden: “Who shall dwell in Thy tabernacle, or who shall rest in Thy holy hill? . . . He that hath not put his money out to usury.” This is also against moneychangers who commit many frauds, and against the sellers of cloth and other goods.
Fifthly, those who buy promotions to positions of temporal or spiritual honor commit theft. “The riches which he hath swallowed, he shall vomit up, and [Yahweh] shall draw them out of his belly,” has reference to temporal position. Thus, all tyrants who hold a kingdom or province or land by force are thieves, and are held to restitution. Concerning spiritual dignities: “Amen, amen, I say to you, he that entereth not by the door into the sheepfold but climbeth up another way is a thief and a robber.” Therefore, they who commit simony are thieves.
Why Stealing Must Be Avoided
“Thou shalt not steal.” This Commandment, as has been said, forbids taking things wrongfully, and we can bring forth many reasons why it is given. The first is because of the gravity of this sin, which is likened to murder: “The bread of the needy is the life of the poor; he that defraudeth them thereof is a man of blood.” Again, “He that sheddeth blood and he that defraudeth the laborer of his hire are brothers.”
The second reason is the peculiar danger involved in theft, for no sin is so dangerous. After committing other sins, a person may quickly repent, for instance, of murder when his anger cools, or of fornication when his passion subsides, and so on for others; but even if one repents of this sin, one does not easily make the necessary satisfaction for it. This is owing to the obligation of restitution and the duty to make up for what loss is incurred by the rightful owner. Moreover, all this is beyond the obligation to repent for the sin itself: “Woe to him that heapeth together that which is not his own, how long doth he load himself with thick clay!” For thick clay is that from which one cannot easily extricate himself.
The third reason is the uselessness of stolen goods in that they are of no spiritual value: “Treasures of wickedness shall profit nothing.” Wealth can indeed be useful for almsgiving and offering of sacrifices, for “the ransom of a man’s life is his riches.” However, it is said of stolen goods: “I am [Yahweh] that love judgment, and hate robbery in a holocaust.” Again, “He that offereth sacrifice of the goods of the poor is as one that sacrificeth the son in the presence of his father.”
The fourth reason is that the results of theft are peculiarly harmful to the thief in that they lead to his loss of other goods. It is not unlike the mixture of fire and straw: “Fire shall devour their tabernacles, who love to take bribes.” In addition, it ought to be known that a thief may lose not only his own soul, but also the souls of his children, since they are bound to make restitution.
Seventh Commandment (Kidnapping Only)
Most scholars believe that this commandment only applies to kidnapping; however, it is more accurate to apply stealing to a general prohibition.
THE EIGHTH COMMANDMENT: “Thou Shalt Not Bear False Witness Against Thy Neighbor.”
[Yahweh] has forbidden anyone to injure his neighbor by deed; now he forbids us to injure him by word. “Thou shalt not bear false witness against thy neighbor.” This may occur in two ways, either in a court of justice or in ordinary conversation. In the court of justice, it may happen in three ways, according to the three persons who may violate this Commandment in court. The first person is the plaintiff who makes a false accusation: “Thou shalt not be a detractor or a whisperer among the people.” In addition, note well that it is not only wrong to speak falsely, but also to conceal the truth: “If thy brother shall offend against thee, go and rebuke him.”
The second person is the witness who testifies by lying: “A false witness shall not be unpunished.” For this Commandment includes all the preceding ones, inasmuch as the false witness may himself be the murderer or the thief, etc. Moreover, such should be punished according to the law. “When after most diligent inquisition, they shall find that the false witness hath told a lie against his brother, they shall render to him as he meant to do to his brother. . . . Thou shalt not pity him, but shalt require life for life, eye for eye, tooth for tooth, hand for hand, foot for foot." Again, “A man that beareth false witness against his neighbor is like a dart and a sword and a sharp arrow.”
The third person is the judge who sins by giving an unjust sentence: “Thou shalt not . . . judge unjustly. Respect not the person of the poor, nor honor the countenance of the mighty. But judge thy neighbor according to justice.”
Ways Of Violating This Commandment
In ordinary conversation, one may violate this Commandment in five ways. The first is by detraction: “Detractors, hateful to [Yahweh].” “Hateful to [Yahweh]” here indicates that nothing is as dear to a man as his good name: “A good name is better than great riches." Nevertheless, detractors take away this good name: “If a serpent bite in silence, he is no better that backbiteth secretly.” Therefore, if detractors do not restore this reputation, they cannot be saved.
Secondly, one may break this precept by listening to detractors willingly: “Hedge in thy ears with thorns, hear not a wicked tongue, and make doors and bars to thy mouth.” One should not listen deliberately to such things, but ought to turn away, showing a sad and stern countenance: “The north wind driveth away rain as doth a sad countenance a backbiting tongue.”
Thirdly, gossipers break this precept when they repeat whatever they hear: “Six things there are which [Yahweh] hateth, and the seventh His soul detesteth . . . him that soweth discord among brethren.”
Fourthly, those who speak honied words, the flatterers: “The sinner is praised in the desires of his soul, and the unjust man is blessed.” Again, “O My people, they that call thee blessed, the same shall deceive thee.”
Special Effects Of Telling Lies The prohibition of this Commandment includes every form of falsehood: “Be not willing to make any manner of lie; for the custom thereof is no good.” There are four reasons for this. The first is that lying likens one to the devil, because a liar is as the son of the devil. Now, we know that a man's speech betrays from what region and country he comes from, thus: “Even thy speech doth discover thee.” Even so, some men are of the devil's kind, and are called sons of the devil because they are liars, since the devil is “a liar and the father of lies.” Thus, when the devil said, “No, you shall not die the death”, he lied. Nevertheless, on the contrary, others are the children of [Yahweh], who is Truth, and they are those who speak the truth.
The second reason is that lying induces the ruin of society. Men live together in society, and this is soon rendered impossible if they do not speak the truth to one another. “Wherefore putting away lying, speak ye the truth, every man with his neighbor; for we are members one of another.”
The third reason is that the liar loses his reputation for the truth. He who is accustomed to telling lies is not believed even when he speaks the truth: “What can be made clean by the unclean? And what truth can come from that which is false?”
The fourth reason is that a liar kills his soul, for “the mouth that believeth killeth the soul.” Again, “Thou wilt destroy all that speak a lie.” Accordingly, it is clear that lying is a mortal sin; although it must be known that some lies may be venial.
It is a mortal sin, for instance, to lie in matters of faith. This concerns professors, prelates and preachers, and is the gravest of all other kinds of lies: “There shall be among you lying teachers, who shall bring in sects of perdition.” Then there are those who lie to wrong their neighbor: “Lie not to one another.” These two kinds of lies, therefore, are mortal sins. Some lie for their own advantage, and this in a variety of ways. Sometimes it is out of humility. This may be the case in confession, about which St. Augustine says: “Just as one must avoid concealing what he has committed, so also he must not mention what he has not committed.” “Hath [Yahweh] any need of your life?” Again, “There is one that humbleth himself wickedly, and his interior is full of deceit; and there is one that humbleth himself exceedingly with a great lowness.” There are others who tell lies out of shame, namely, when one tells a falsehood believing that he is telling the truth, and on becoming aware of it, he is ashamed to retract: “In no wise speak against the truth, but be ashamed of the lie of thy ignorance.” Other some lie for desired results as when they wish to gain or avoid something: “We have placed our hope in lies, and by falsehood we are protected.” Again, “He that trusteth in lies feedeth the winds.” Finally, some lie to benefit another, that is, when they wish to free someone from death, or danger, or some other loss. This must be avoided, as St. Augustine tells us: “Accept no person against thy own person, nor against thy soul a lie.” However, others lie only out of vanity, and this, too, must never be done, lest the habit of such lead us to mortal sin: "For the bewitching of vanity obscureth good things.”
Eight Commandment (Primary Application To Law Courts)
It also rules out gossip against one’s neighbor. This particular commandment makes fellow take commitment to himself and [Yahweh] seriously.
THE NINTH (TENTH) COMMANDMENT: “Thou Shalt Not Covet Thy Neighbor's Goods.”
“Thou shalt not covet thy neighbor’s goods.” There is this difference between the divine and the human laws that human law judges only deeds and words, whereas the divine law judges also thoughts. The reason is that men who see things only exteriorly make human laws, but the divine law is from [Yahweh], who sees both external things and the very interior of men. “Thou art the [Yahweh] of my heart.” Again, “Man seeth those things that appear, but [Yahweh] beholdeth the heart.” Therefore, having considered those Commandments, which concern words and deeds, we now treat of the Commandments about thoughts. For with [Yahweh] the intention is taken for the deed, and thus the words, “Thou shalt not covet,” mean to include not only the taking by act, but also the intention to take. Therefore, it says: “Thou shalt not even covet thy neighbor’s goods.” There are a number of reasons for this.
The first reason for the Commandment is that man's desire has no limits, because desire itself is boundless. However, he who is wise will aim at some particular end, for no one should have aimless desires: “A covetous man shall not be satisfied with money.” Nevertheless, the desires of man are never satisfied, because the heart of man is made for [Yahweh]. Thus, says St. Augustine: “Thou hast made us for Thee, O Lord, and our heart is restless until it rests in Thee.” Nothing, therefore, less than [Yahweh] can satisfy the human heart: “Who satisfieth thy desire with good things.”
The second reason is that covetousness destroys peace of heart, which is indeed highly delightful. The covetous man is ever solicitous to acquire what he lacks, and to hold that which he has: “The fullness of the rich will not suffer him to sleep.” “For where thy treasure is, there is thy heart also.” It was for this, says St. Gregory, that Christ compared riches to thorns.
Thirdly, covetousness in a man of wealth renders his riches useless both to himself and to others, because he desires only to hold on to them: “Riches are not comely for a covetous man.”
The fourth reason is that it destroys the equality of justice: “Neither shalt thou take bribes, which even blind the wise, and pervert the words of the just.” Again, “He that loveth gold shall not be justified.”
The fifth reason is that it destroys the love of [Yahweh] and neighbor, for says St. Augustine: “The more one loves, the less one covets,” and the more one covets, the less one loves. “Nor despise thy dear brother for the sake of gold.” In addition, just as “No man can serve two masters,” so neither can he serve “[Yahweh] and mammon.”
Finally, covetousness produces all kinds of wickedness. It is “the root of all evil”, says St. Paul, and when this root is implanted in the heart, it brings forth murder, theft, and all kinds of evil. “They that will become rich, fall into temptation, and into the snare of the devil, and into many unprofitable and hurtful desires which drown men in destruction and perdition. For the desire of money is the root of all evil.” In addition, note, furthermore, that covetousness is a mortal sin when one covets one's neighbor's goods without reason; and even if there be a reason, it is a venial sin.
THE TENTH (NINTH) COMMANDMENT: “Thou Shalt Not Covet Thy Neighbor's Wife.”
St. John says in his first Epistle that “all that is in the world is the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life.” Now, all that is desirable is included in these three, two of which are forbidden by the precept: “Thou shalt not covet thy neighbor's house.” Here “house”, signifying height, refers to avarice, for “glory and wealth shall be in his house.” This means that he, who desires the house, desires honors and riches. Thus, after the precept forbidding desire for the house of one's neighbor comes the Commandment prohibiting concupiscence of the flesh: “Thou shalt not covet thy neighbor’s wife.”
Because of the corruption, which resulted from the Fall, none has been free from concupiscence except Christ and the glorious Virgin. Moreover, wherever there is concupiscence, there is either venial or mortal sin, if it remains to dominate the reason. Hence, the precept is not, let sin not be; for it is written: “I know that there dwelleth not in me [that is to say, in my flesh] that which is good.”
First of all, sin rules in the flesh when, by giving consent to it, concupiscence reigns in the heart. Moreover, St. Paul adds, “so as to obey the lusts thereof” to the words: “Let not sin reign in your mortal body.” Accordingly, [Yahweh] says, “Whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.” For with [Yahweh] the intention is taken for the act.
Secondly, sin rules in the flesh when the concupiscence of our heart is expressed in words: “Out of the abundance of the heart the mouth speaketh.” Again, “Let no evil speech proceed from your mouth.”
Therefore, one is not without sin that composes frivolous songs. Even the philosophers so thought, and poets who wrote amatory verses were sent into exile. Lastly, sin rules in the flesh when at the behest of desire the members are made to serve iniquity, “As you have yielded your members to serve uncleanness and iniquity unto iniquity.” These, therefore, are the progressive steps of concupiscence.
Ways To Overcome Concupiscence
We must realize that the avoidance of concupiscence demands much labor, for it is based on something within us. It is as hard as trying to capture an enemy in one's own household. However, this desire can be overcome in four ways.
Firstly, by fleeing the external occasions such as, for instance, bad company and in fact whatever may be an occasion for this sin: “Gaze not upon a maiden lest her beauty be a stumbling-block to thee. . . . Look not around about thee in the ways of the city, nor wander up and down in the streets thereof. Turn away thy face from a woman dressed up, and gaze not about upon another's beauty. For many have perished by the beauty of a woman, and hereby lust is enkindled as a fire.” Again, “Can a man hide fire in his bosom, and his garments not burn? Thus, the command to Lot was to flee, “neither stay thou in all the country about.”
The second way is by not giving an opening to thoughts which of themselves are the occasion of lustful desires. Moreover, this must be done by mortification of the flesh: “I chastise my body, and bring it into subjection.”
The third way is perseverance in prayer: “Unless [Yahweh] builds the house, they labor in vain who build it.” In addition: “I knew that I could not otherwise be continent, except [Yahweh] gave it.” Again, “This kind is not cast out save by prayer and fasting.” All this is not unlike to a fight between two persons, one of whom you desire to win, the other to lose. You must sustain the one and withdraw all support from the other. So also between the spirit and the flesh, there is a continual combat. Now, if you wish the spirit to win, you must assist it by prayer, and likewise you must resist the flesh by such means as fasting, for by fasting the flesh is weakened.
The fourth way is to keep oneself busy with wholesome occupations: “Idleness hath taught much evil.” Again, “This was the iniquity of Sodom thy sister, pride, fullness of bread, and abundance, and the idleness of her.” St. Jerome says, “Be always busy in doing something good, so that the devil may find you ever occupied.” Now, study of the Scriptures is the best of all occupations, as St. Jerome tells us: “Love to study the Scriptures and you will not love the vices of the flesh.”
Nineth and Tenth Commandments (To Lust For Another’s Property)
This commandment is different from the other commandments; it does not deal with the act but the emotional and psychological sin. It involves the understanding of our own limited rights and not to violate the others rights.
SUMMARY OF THE TEN COMMANDMENTS
These are the ten precepts to which Our Lord referred when He said, “If thou wilt enter into life, keep the commandments” (Matthew 19:17). There are two main principles of all the Commandments, namely, love of [Yahweh] and love of neighbor. The man that loves [Yahweh] must necessarily do three things: he must have no other [Yahweh]. Moreover, in support of this is the Commandment: “Thou shalt not have strange gods”; he must give [Yahweh] all honor. Therefore, the commandment remains, "Thou shalt not take the name of [Yahweh] in vain”; he must freely take his rest in [Yahweh]. Hence, “Remember that thou keep holy the Sabbath day.”
Nevertheless, to love [Yahweh] worthily, one must first love one’s neighbor. Therefore, “Honor thy father and mother.” Then, one must avoid doing harm to one’s neighbor in act. “Thou shalt not kill” refers to our neighbor’s person; “Thou shalt not commit adultery” refers to the person united in marriage to our neighbor; “Thou shalt not steal” refers to our neighbor’s external goods. We must also avoid injury to our neighbor both by word, “Thou shalt not bear false witness”, and by thought, “Thou shalt not covet thy neighbor’s goods” and “Thou shalt not covet thy neighbor’s wife.”
(TNIV) Chapter 5
The Ten Commandments
1 Moses summoned all Israel and said: Hear, Israel, the decrees and laws I declare in your hearing today. Learn them and be sure to follow them.
2 [Yahweh] our God made a covenant with us at Horeb.
3 It was not with our ancestors that [Yahweh] made this covenant, but with us, with all of us who are alive here today.
4 [Yahweh] spoke to you face to face out of the fire on the mountain.
5 (At that time I stood between [Yahweh] and you to declare to you the word of [Yahweh], because you were afraid of the fire and did not go up the mountain.) And he said:
6 I am [Yahweh] your God, who brought you out of Egypt, out of the land of slavery.
7 You shall have no other gods before me.
8 You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below.
9 You shall not bow down to them or worship them; for I, [Yahweh] your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me,
10 but showing love to a thousand generations of those who love me and keep my commandments.
11 You shall not misuse the name of [Yahweh] your God, for [Yahweh] will not hold anyone guiltless who misuses his name.
12 Observe the Sabbath day by keeping it holy, as [Yahweh] your God has commanded you.
13 Six days you shall labor and do all your work,
14 but the seventh day is a Sabbath to [Yahweh] your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your ox, your donkey or any of your animals, nor any foreigner residing in your towns, so that your male and female servants may rest, as you do.
15 Remember that you were slaves in Egypt and that [Yahweh] your God brought you out of there with a mighty hand and an outstretched arm. Therefore [Yahweh] your God has commanded you to observe the Sabbath day.
16 Honor your father and your mother, as [Yahweh] your God has commanded you, so that you may live long and that it may go well with you in the land [Yahweh] your God is giving you.
17 You shall not murder.
18 You shall not commit adultery.
19 You shall not steal.
20 You shall not give false testimony against your neighbor.
21 You shall not covet your neighbor’s wife. You shall not set your desire on your neighbor’s house or land, his male or female servant, his ox or donkey, or anything that belongs to your neighbor.
22 These are the commandments [Yahweh] proclaimed in a loud voice to your whole assembly there on the mountain from out of the fire, the cloud and the deep darkness; and he added nothing more. Then he wrote them on two stone tablets and gave them to me.
23 When you heard the voice out of the darkness, while the mountain was ablaze with fire, all the leaders of your tribes and your elders came to me.
24 And you said, “[Yahweh] our God has shown us his glory and his majesty, and we have heard his voice from the fire. Today we have seen that people can live even if God speaks with them.
25 But now, why should we die? This great fire will consume us, and we will die if we hear the voice of [Yahweh] our God any longer.
26 For what mortal has ever heard the voice of the living God speaking out of fire, as we have, and survived?
27 Go near and listen to all that [Yahweh] our God says. Then tell us whatever [Yahweh] our
God tells you. We will listen and obey.”
28 [Yahweh] heard you when you spoke to me, and [Yahweh] said to me, “I have heard what this people said to you. Everything they said was good.
29 Oh, that their hearts would be inclined to fear me and keep all my commands always, so that it might go well with them and their children forever!
30 “Go, tell them to return to their tents.
31 But you stay here with me so that I may give you all the commands, decrees and laws you are to teach them to follow in the land I am giving them to possess.”
32 So be careful to do what [Yahweh] your God has commanded you; do not turn aside to the right or to the left.
33 Walk in obedience to all that [Yahweh] your God has commanded you, so that you may live and prosper and prolong your days in the land that you will possess.
[1] Wayne E. Oates, “A Biblical Perspective on Addiction.” Review and Expositor, Winter 1994, 71.
[2] S. Dean McBride, Jr., “The Essence of Orthodoxy: Deuteronomy 5:6-10 and Exodus 20:2-6.” Interpretation, April 2006, 136.
[3] Ibid. Pg. 136.
[4] S. Dean McBride, Jr., “The Essence of Orthodoxy: Deuteronomy 5:6-10 and Exodus 20:2-6.” Interpretation, April 2006, 137.
[5] Ibid. Pg.138.
[6] S. Dean McBride, Jr., “The Essence of Orthodoxy: Deuteronomy 5:6-10 and Exodus 20:2-6.” Interpretation, April 2006, 138.
[7] Ibid. Pg.139.
[8] Ibid.
[9] Richard D. Nelson, “Expository Articles: Deuteronomy 5:1 – 15.” Interpretation, July 3, 1987, 286.
[10] Ray R. Sutton, That You May Prosper: Dominion by Covenant (Tyler, Texas: Institute for Christian Economics, 1987), 63.
[11] Ibid. Pg. 63.
[12] Ibid. Pg. 63 - 64.
[13] Ray R. Sutton, That You May Prosper: Dominion by Covenant (Tyler, Texas: Institute for Christian Economics, 1987), 66.
[14] Ray R. Sutton, That You May Prosper: Dominion by Covenant (Tyler, Texas: Institute for Christian Economics, 1987), 69.
[15] Ibid. Pg. 72
[16] Ibid. Pg. 73.
[17] Dr. Thomas L. Constable, “Notes on Deuteronomy,” 2009, http://soniclight.com, (accessed 2008), 32.
[18] Ibid. Pg. 32.
Study Questions for Chapter 5
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) In how much of your life does [Yahweh] have first place?
2.) Where is the center of your devotion; that is, what is the center of your focus, in your “everyday life”?
3.) What is the basis on which you decide what you will think, say and do?
4.) What is the basis for the things you do in life - the activities you choose to be involved in? Why?
5.) Why do you do what you do in life? Compare/contrast:
6.) Is there anything in life that you do not do as an expression of love for [Yahweh]? Is there anything you do without any concern over whether or not it pleases [Yahweh]?
7.) If you are not currently obeying the command to love [Yahweh]: When do you plan to change? (When does [Yahweh] say you must change?)
8.) List some specific changes you must make. Focus on specific changes, rather than on generalities.
9.) List some specific steps you can take (even if they are small steps) to begin these changes.
10.) Consider what Scripture says about your need to rely on [Yahweh], for the ability to make these changes. When changes occur, what right do you have to congratulate yourself, or to become proud of those changes?
11.) How do you do what these commands require? As you think about this question, focus on the spiritual truths (your attitude and obedience to them), rather than on the visible symbol. How much of your life do you “exempt” from this command? How much of your life does [Yahweh] “exempt” from this command?
12.) According to Jesus, there are two great commands. Read Matthew 22:37-40. These commands are interrelated: You cannot pay attention to the one and ignore the other. Reflect on the “second greatest command” (22:39) - its application to you. What are some ways you need to grow in obedience to this command?
[Note: The specific commands pertaining to the training of children imply the need for you to have already learned to do these things yourself. And the Bible’s concept of “learning” implies the willingness to also do what has been learned (rather than simply knowing a set of facts, or merely talking about doing it).]
13.) What must we hear before we develop faith?
14.) Why isn’t it enough to read the Bible through once?
15.) What does it mean to love the Lord with all thine heart, soul and might?
16.) What will you do if [Yahweh]’s Word is important to you?
17.) Who helps Christians understand [Yahweh]’s Word?
18.) What is the danger in victory and prosperity?
19.) What should we constantly remember when we are successful?
20.) Who deserves the credit for all our victories?
21.) What are we supposed to tell our children?
1.) In how much of your life does [Yahweh] have first place?
2.) Where is the center of your devotion; that is, what is the center of your focus, in your “everyday life”?
3.) What is the basis on which you decide what you will think, say and do?
4.) What is the basis for the things you do in life - the activities you choose to be involved in? Why?
5.) Why do you do what you do in life? Compare/contrast:
6.) Is there anything in life that you do not do as an expression of love for [Yahweh]? Is there anything you do without any concern over whether or not it pleases [Yahweh]?
7.) If you are not currently obeying the command to love [Yahweh]: When do you plan to change? (When does [Yahweh] say you must change?)
8.) List some specific changes you must make. Focus on specific changes, rather than on generalities.
9.) List some specific steps you can take (even if they are small steps) to begin these changes.
10.) Consider what Scripture says about your need to rely on [Yahweh], for the ability to make these changes. When changes occur, what right do you have to congratulate yourself, or to become proud of those changes?
11.) How do you do what these commands require? As you think about this question, focus on the spiritual truths (your attitude and obedience to them), rather than on the visible symbol. How much of your life do you “exempt” from this command? How much of your life does [Yahweh] “exempt” from this command?
12.) According to Jesus, there are two great commands. Read Matthew 22:37-40. These commands are interrelated: You cannot pay attention to the one and ignore the other. Reflect on the “second greatest command” (22:39) - its application to you. What are some ways you need to grow in obedience to this command?
[Note: The specific commands pertaining to the training of children imply the need for you to have already learned to do these things yourself. And the Bible’s concept of “learning” implies the willingness to also do what has been learned (rather than simply knowing a set of facts, or merely talking about doing it).]
13.) What must we hear before we develop faith?
14.) Why isn’t it enough to read the Bible through once?
15.) What does it mean to love the Lord with all thine heart, soul and might?
16.) What will you do if [Yahweh]’s Word is important to you?
17.) Who helps Christians understand [Yahweh]’s Word?
18.) What is the danger in victory and prosperity?
19.) What should we constantly remember when we are successful?
20.) Who deserves the credit for all our victories?
21.) What are we supposed to tell our children?
Chapter 6
At the end of this Chapter, there contains 22 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 6, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Yahweh Remains One
In Chapter 6, it exists that [Yahweh] remains the number one priority. Moses spends much time reminding the reader that [Yahweh] has proven Himself worthy or will prove Himself worthy of respect He alone demands. This is a reflection of the 1st Commandment. All of this was to be handed down from father to son. There exist 10 keys that Israelite fathers where to hand down in order to prepare their sons to lead their own families.
1.) Deuteronomy 6:1… “These are the commands, decrees and laws the LORD your [Yahweh] directed me to teach you to observe in the land that you are crossing the Jordan to possess…”
Knowing [Yahweh]’s commandments thoroughly.
2.) Deuteronomy 6:2… “…so that you, your children and their children after them may fear the LORD your [Yahweh] as long as you live by keeping all his decrees and commands that I give you, and so that you may enjoy long life.”
Begin with fear of The Lord.
3.) Deuteronomy 6:2… “…so that you, your children and their children after them may fear the LORD your [Yahweh] as long as you live by keeping all his decrees and commands that I give you, and so that you may enjoy long life.”
Develop a multi-generational view of spiritual protection and prosperity.
4.) Deuteronomy 6:3… “Hear, Israel, and be careful to obey so that it may go well with you and that you may increase greatly in a land flowing with milk and honey, just as the LORD, the [Yahweh] of your ancestors, promised you.”
Hear and obey.
5.) Deuteronomy 6:4 – 5… “Hear, O Israel: The LORD our [Yahweh], the LORD is one. Love the LORD your [Yahweh] with all your heart and with all your soul and with all your strength.”
Make loving [Yahweh] with all your heart your highest end.
6.) Deuteronomy 6:6… “These commandments that I give you today are to be on your hearts.”
Cherish the commands of [Yahweh] in your own life.
7.) Deuteronomy 6:7 – 9… “Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and on your gates.”
Teach by consistent repetition, in everyday life situations, and by physical reminders.
8.) Deuteronomy 6:10 – 19… “When the LORD your [Yahweh] brings you into the land he swore to your fathers, to Abraham, Isaac and Jacob, to give you—a land with large, flourishing cities you did not build, houses filled with all kinds of good things you did not provide, wells you did not dig, and vineyards and olive groves you did not plant—then when you eat and are satisfied, be careful that you do not forget the LORD, who brought you out of Egypt, out of the land of slavery. Fear the LORD your [Yahweh], serve him only and take your oaths in his name. Do not follow other [Yahweh]’s, the [Yahweh]’s of the peoples around you; for the LORD your [Yahweh], who is among you, is a jealous [Yahweh] and his anger will burn against you, and he will destroy you from the face of the land. Do not put the LORD your [Yahweh] to the test as you did at Massah. Be sure to keep the commands of the LORD your [Yahweh] and the stipulations and decrees he has given you. Do what is right and good in the LORD’s sight, so that it may go well with you and you may go in and take over the good land that the LORD promised on oath to your ancestors, thrusting out all your enemies before you, as the LORD said.”
Develop a disposition of constant vigilance, especially in prosperity.
9.) Deuteronomy 6:20 – 21… “In the future, when your children ask you, “What is the meaning of the stipulations, decrees and laws the LORD our [Yahweh] has commanded you?” tell them: “We were slaves of Pharaoh in Egypt, but the LORD brought us out of Egypt with a mighty hand.”
Seize teachable moments when your son’s heart is open.
10.) Deuteronomy 6:21 – 23… “…tell them: “We were slaves of Pharaoh in Egypt, but the LORD brought us out of Egypt with a mighty hand. Before our eyes the LORD sent signs and wonders—great and terrible—on Egypt and Pharaoh and his whole household. But he brought us out from there to bring us in and give us the land that he promised on oath to our ancestors.”
Saturate your son (children) in the history of [Yahweh]’s faithfulness.
Here, the Israelites are told that The Lord is [Yahweh], for He stands alone. It is the fear of [Yahweh] that shows the respect He alone deserves. It is fear that produces obedience and worship. [Yahweh] shall be the sole subject of their worship, loyalty, and love. Nevertheless, in verse 4, there is a problem. Even though rabbinic tradition suggests that the passage affirms the oneness of [Yahweh], there are grammatical and theological complications.
Possible Mis-interpretation
Deuteronomy 6:4 “Hear, O Israel: The LORD our [Yahweh], the LORD is one.”
“According to Synagogue tradition, the last letters of shama' and 'ehah are written larger than the others to prohibit confusing' for a ' and h for an r, which would make it read, "perhaps is [Yahweh], our [Yahweh], another [Yahweh]."”[1]
The first problem is that the 1st four words are either a series of two nominal clauses or a single nominal clause. It can read either “[Yahweh] is Our [Yahweh], [Yahweh] is one” or “[Yahweh], our [Yahweh], [Yahweh] is one.” The Septuagint and Nash Papyrus support the first translation where the second translation is used more frequently in the Old Testament.
The second problem is which one is the subject and which is the predicate? Is this assertion the answer to “Who is [Yahweh]?” or “Who is our [Yahweh]?” However, the Hebrew text is clearly sufficient. “It consists of four substantive elements, two being the divine name [Yahweh], juxtaposed without a verb: [Yahweh] 'Hohênû [Yahweh] 'ehäd.”[2]
“Finally, what is the semantic force of the final element, 'ehad? The primary meaning for 'ehah is "one." However, as a numerical adjective, it can mean "only" and "solitary" and it is interchangeable with lebhadh, "alone." If 'ehad means "alone" in this passage, the phrase would then read "[Yahweh], our [Yahweh], is [Yahweh] alone.” [3]
Along with verse 4, verses 5 – 9 are included in this section. It remains known as The Shema.
The Shema
Deuteronomy 6:4 - 9 “Hear, O Israel: The LORD our [Yahweh], the LORD is one. Love the LORD your [Yahweh] with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be on your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and on your gates.”
For the Jew, the reciting of The Shema symbolizes the heritage claimed from Ancient Israel. At the end of the first century a.d, Judaism considers the “Reading of The Shema” a very important part of their devotional tradition. The word Shema derives itself from the first word in this section of verses, “Hear!”. For the most part, The Shema is solely designated to Deuteronomy 6:4 – 9. However, it consists of various biblical passages such as Deuteronomy 11:13 – 21 and Numbers 15:37 – 41. “The spirit which pervades Deuteronomy is nowhere more eloquently captured than in 6:4.”[4]
While early growth is not certain for this tradition, there remains evidence in the Mishnah Tamid 4:3 – 5:1 for a formal stage of development. The Babylonian Talmud (Sukkah 42a) reads that Jewish boys where taught this particular scripture as soon as they were able to speak.
There remains a proposal that a simple description of a whole and healthy body exists in The Shema. Moses wanted to stir up the thoughts of Israel that the love for [Yahweh] should proceed from every part of their bodies when he used the words heart-mind (lebab), soul (nepes), and strength (meod). This here encompasses the entire whole-life relationship of Israel with [Yahweh].
These dimensions are windows into the critical and flourishing life, that [Yahweh] intended from the beginning. They by no means fall into neither the categories of the classic “body, mind, soul” nor the “physical, mental, social, and spiritual” categories. Rather, they represent the human will (lebab), human relationship (nepes), and human vitality (meod). Briefly, the heart-mind cannot be divided for it is healthy, whereas a sick heart-mind is considered a “double-heart” (See Psalm 12:13 and Job 11:12). The word soul (nepes) can be translated into a “person in relation to”[5] or “bodily life in relation with”[6]. Man did not exist abstractly; there remains a physical relation to the One who created him. Finally, the word strength (meod) is usually used as an adverb describing something (ex. very, exceedingly). Rather than indicating on the external, it represents an internal energy or vitality.
Now, neither health of the person nor the health of the community is considered the highest good; but loving [Yahweh] is considered the highest good. “It may even mean relinquishing one's life or physical well-being for the love of [Yahweh].”[7] The Shema merely joins human health and flourishing together within the narrative of human reliance on [Yahweh].
Despite the tradition that remains in The Shema, there exists a problem with the first verse in the vocative addressing and oral rhetorical style of the whole book. The vocative address involves three nominal elements:
1.) The divine personal name [Yahweh] (occurring twice)
2.) A common noun with the first person plural suffix
3.) A numeral
On the surface, these words appear:
1.) Yhwh ‘elohenu [Yahweh] our [Yahweh]
2.) Yhwh ‘ehad [Yahweh] one
Although there exist no verb, most scholars state that it should remain one or two verb less clauses in the present tense.
The Name
A general pattern is that the name [Yahweh] (YHWH) and [Yahweh] (‘elohim) remain together here in Deuteronomy. It is noted that both are put together 312 times in this particular book. One noted scholar argues that since this appears in apposition elsewhere, it must remain true here. Unfortunately, “...this appeal of..."our/your [Yahweh]" is not as convincing as it appears on first sight.”[8] First, the addition of an article remains morphologically impossible. Secondly, there exists an over-abundance of occurrences of the “[Yahweh] our [Yahweh]” phrase. Fortunately, most of these arguments and interpretations are weak at best.
Deuteronomy 6:10 - 19 “When the LORD your [Yahweh] brings you into the land he swore to your fathers, to Abraham, Isaac and Jacob, to give you—a land with large, flourishing cities you did not build, houses filled with all kinds of good things you did not provide, wells you did not dig, and vineyards and olive groves you did not plant—then when you eat and are satisfied, be careful that you do not forget the LORD, who brought you out of Egypt, out of the land of slavery. Fear the LORD your [Yahweh], serve him only and take your oaths in his name. Do not follow other [Yahweh]’s, the [Yahweh]’s of the peoples around you; for the LORD your [Yahweh], who is among you, is a jealous [Yahweh] and his anger will burn against you, and he will destroy you from the face of the land. Do not put the LORD your [Yahweh] to the test as you did at Massah. Be sure to keep the commands of the LORD your [Yahweh] and the stipulations and decrees he has given you. Do what is right and good in the LORD’s sight, so that it may go well with you and you may go in and take over the good land that the LORD promised on oath to your ancestors, thrusting out all your enemies before you, as the LORD said.”
Prosperity Through Obedience
With much anxiety, the promise of prosperity that was motivated by the impending occupation of The Promise Land would test the Israelites in their devotion. They where told to kill the inhabitants without destroying the towns. The lack of their obedience in this resulted in the lack of archaeological evidence for the conquest. As a whole, this entire Chapter directly deals with the First Commandment.
Aside from obedience, [Yahweh] should be honored as the one and only true [Yahweh] who staked claim on their worship and faithfulness. The very nature and work of [Yahweh] should inspire love. With this love came a promise that He has kept which was not to leave them nor forsake them. This kind of love should not remain secretive. There should be public confessions daily. We should never forget what He has done in the past. For what He has done I the past, He shall surely do in the future. One way in not forgetting what [Yahweh] has done exists in serving Him. This involves taking oaths in allegiance to [Yahweh].
Deuteronomy 6:20 - 25 “In the future, when your children ask you, “What is the meaning of the stipulations, decrees and laws the LORD our [Yahweh] has commanded you?” tell them: “We were slaves of Pharaoh in Egypt, but the LORD brought us out of Egypt with a mighty hand. Before our eyes the LORD sent signs and wonders—great and terrible—on Egypt and Pharaoh and his whole household. But he brought us out from there to bring us in and give us the land that he promised on oath to our ancestors. The LORD commanded us to obey all these decrees and to fear the LORD our [Yahweh], so that we might always prosper and be kept alive, as is the case today. And if we are careful to obey all this law before the LORD our [Yahweh], as he has commanded us, that will be our righteousness.”
Looking at verse 20, it appears that faith is irrelevant as main point of the verse is about law and commands. Nevertheless, together with the rest of the traditions and constitutes located in Deuteronomy, the most important tradition of all remains in understanding The Law as [Yahweh]’s will for His people. These laws and statues where written down and given in a sermonic appeal in order to live out [Yahweh]’s will. Therefore, the main emphasis of this particular passage remains in love. Another emphasis existed in Israel’s response that was supposed to be personal. This book actually aims for the heart and soul of a person.
There remains an even greater importance which is the close relationship between [Yahweh]’s will and mighty work that was to be handed down from generation to generation, from father to son.
(TNIV) Chapter 6
Love the LORD Your [Yahweh]
1 These are the commands, decrees and laws the LORD your [Yahweh] directed me to teach you to observe in the land that you are crossing the Jordan to possess,
2 so that you, your children and their children after them may fear the LORD your [Yahweh] as long as you live by keeping all his decrees and commands that I give you, and so that you may enjoy long life.
3 Hear, Israel, and be careful to obey so that it may go well with you and that you may increase greatly in a land flowing with milk and honey, just as the LORD, the [Yahweh] of your ancestors, promised you.
4 Hear, O Israel: The LORD our [Yahweh], the LORD is one.
5 Love the LORD your [Yahweh] with all your heart and with all your soul and with all your strength.
6 These commandments that I give you today are to be on your hearts.
7 Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up.
8 Tie them as symbols on your hands and bind them on your foreheads.
9 Write them on the doorframes of your houses and on your gates.
10 When the LORD your [Yahweh] brings you into the land he swore to your fathers, to Abraham, Isaac and Jacob, to give you—a land with large, flourishing cities you did not build,
11 houses filled with all kinds of good things you did not provide, wells you did not dig, and vineyards and olive groves you did not plant—then when you eat and are satisfied,
12 be careful that you do not forget the LORD, who brought you out of Egypt, out of the land of slavery.
13 Fear the LORD your [Yahweh], serve him only and take your oaths in his name.
14 Do not follow other [Yahweh]s, the [Yahweh]s of the peoples around you;
15 for the LORD your [Yahweh], who is among you, is a jealous [Yahweh] and his anger will burn against you, and he will destroy you from the face of the land.
16 Do not put the LORD your [Yahweh] to the test as you did at Massah.
17 Be sure to keep the commands of the LORD your [Yahweh] and the stipulations and decrees he has given you.
18 Do what is right and good in the LORD’s sight, so that it may go well with you and you may go in and take over the good land that the LORD promised on oath to your ancestors,
19 thrusting out all your enemies before you, as the LORD said.
20 In the future, when your children ask you, “What is the meaning of the stipulations, decrees and laws the LORD our [Yahweh] has commanded you?”
21 tell them: “We were slaves of Pharaoh in Egypt, but the LORD brought us out of Egypt with a mighty hand.
22 Before our eyes the LORD sent signs and wonders—great and terrible—on Egypt and Pharaoh and his whole household.
23 But he brought us out from there to bring us in and give us the land that he promised on oath to our ancestors.
24 The LORD commanded us to obey all these decrees and to fear the LORD our [Yahweh], so that we might always prosper and be kept alive, as is the case today.
25 And if we are careful to obey all this law before the LORD our [Yahweh], as he has commanded us, that will be our righteousness.”
Footnotes:
[1] Bruce E. Willoughby, “A Heartfelt Love: An Exegesis of Deuteronomy 6:4 – 19.” Restoration Quarterly 20 (1977): 77.
[2] S. Dean Mc Bride, Jr., “The Yoke of the Kingdom” Interpretation 27, 3 (July 1973): 291.
[3] Bruce E. Willoughby, “A Heartfelt Love: An Exegesis of Deuteronomy 6:4 – 19.” Restoration Quarterly 20 (1977) : 77.
[4] S. Dean Mc Bride, Jr., “The Yoke of the Kingdom” Interpretation 27, 3 (July 1973): 288.
[5] James K. Bruckner, “A Theological Description of Human Wholeness in Deuteronomy 6” Ex Auditu 21 (2005): 10.
[6]Ibid. pg. 10
[7] Ibid. pg. 5
[8] Daniel I. Block, “How Many is [Yahweh]? An Investigation into the Meaning of Deuteronomy 6:4 – 5”, Journal of the Evangelical Theological Society, 47, 2 (June 2004): 197
In Chapter 6, it exists that [Yahweh] remains the number one priority. Moses spends much time reminding the reader that [Yahweh] has proven Himself worthy or will prove Himself worthy of respect He alone demands. This is a reflection of the 1st Commandment. All of this was to be handed down from father to son. There exist 10 keys that Israelite fathers where to hand down in order to prepare their sons to lead their own families.
1.) Deuteronomy 6:1… “These are the commands, decrees and laws the LORD your [Yahweh] directed me to teach you to observe in the land that you are crossing the Jordan to possess…”
Knowing [Yahweh]’s commandments thoroughly.
2.) Deuteronomy 6:2… “…so that you, your children and their children after them may fear the LORD your [Yahweh] as long as you live by keeping all his decrees and commands that I give you, and so that you may enjoy long life.”
Begin with fear of The Lord.
3.) Deuteronomy 6:2… “…so that you, your children and their children after them may fear the LORD your [Yahweh] as long as you live by keeping all his decrees and commands that I give you, and so that you may enjoy long life.”
Develop a multi-generational view of spiritual protection and prosperity.
4.) Deuteronomy 6:3… “Hear, Israel, and be careful to obey so that it may go well with you and that you may increase greatly in a land flowing with milk and honey, just as the LORD, the [Yahweh] of your ancestors, promised you.”
Hear and obey.
5.) Deuteronomy 6:4 – 5… “Hear, O Israel: The LORD our [Yahweh], the LORD is one. Love the LORD your [Yahweh] with all your heart and with all your soul and with all your strength.”
Make loving [Yahweh] with all your heart your highest end.
6.) Deuteronomy 6:6… “These commandments that I give you today are to be on your hearts.”
Cherish the commands of [Yahweh] in your own life.
7.) Deuteronomy 6:7 – 9… “Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and on your gates.”
Teach by consistent repetition, in everyday life situations, and by physical reminders.
8.) Deuteronomy 6:10 – 19… “When the LORD your [Yahweh] brings you into the land he swore to your fathers, to Abraham, Isaac and Jacob, to give you—a land with large, flourishing cities you did not build, houses filled with all kinds of good things you did not provide, wells you did not dig, and vineyards and olive groves you did not plant—then when you eat and are satisfied, be careful that you do not forget the LORD, who brought you out of Egypt, out of the land of slavery. Fear the LORD your [Yahweh], serve him only and take your oaths in his name. Do not follow other [Yahweh]’s, the [Yahweh]’s of the peoples around you; for the LORD your [Yahweh], who is among you, is a jealous [Yahweh] and his anger will burn against you, and he will destroy you from the face of the land. Do not put the LORD your [Yahweh] to the test as you did at Massah. Be sure to keep the commands of the LORD your [Yahweh] and the stipulations and decrees he has given you. Do what is right and good in the LORD’s sight, so that it may go well with you and you may go in and take over the good land that the LORD promised on oath to your ancestors, thrusting out all your enemies before you, as the LORD said.”
Develop a disposition of constant vigilance, especially in prosperity.
9.) Deuteronomy 6:20 – 21… “In the future, when your children ask you, “What is the meaning of the stipulations, decrees and laws the LORD our [Yahweh] has commanded you?” tell them: “We were slaves of Pharaoh in Egypt, but the LORD brought us out of Egypt with a mighty hand.”
Seize teachable moments when your son’s heart is open.
10.) Deuteronomy 6:21 – 23… “…tell them: “We were slaves of Pharaoh in Egypt, but the LORD brought us out of Egypt with a mighty hand. Before our eyes the LORD sent signs and wonders—great and terrible—on Egypt and Pharaoh and his whole household. But he brought us out from there to bring us in and give us the land that he promised on oath to our ancestors.”
Saturate your son (children) in the history of [Yahweh]’s faithfulness.
Here, the Israelites are told that The Lord is [Yahweh], for He stands alone. It is the fear of [Yahweh] that shows the respect He alone deserves. It is fear that produces obedience and worship. [Yahweh] shall be the sole subject of their worship, loyalty, and love. Nevertheless, in verse 4, there is a problem. Even though rabbinic tradition suggests that the passage affirms the oneness of [Yahweh], there are grammatical and theological complications.
Possible Mis-interpretation
Deuteronomy 6:4 “Hear, O Israel: The LORD our [Yahweh], the LORD is one.”
“According to Synagogue tradition, the last letters of shama' and 'ehah are written larger than the others to prohibit confusing' for a ' and h for an r, which would make it read, "perhaps is [Yahweh], our [Yahweh], another [Yahweh]."”[1]
The first problem is that the 1st four words are either a series of two nominal clauses or a single nominal clause. It can read either “[Yahweh] is Our [Yahweh], [Yahweh] is one” or “[Yahweh], our [Yahweh], [Yahweh] is one.” The Septuagint and Nash Papyrus support the first translation where the second translation is used more frequently in the Old Testament.
The second problem is which one is the subject and which is the predicate? Is this assertion the answer to “Who is [Yahweh]?” or “Who is our [Yahweh]?” However, the Hebrew text is clearly sufficient. “It consists of four substantive elements, two being the divine name [Yahweh], juxtaposed without a verb: [Yahweh] 'Hohênû [Yahweh] 'ehäd.”[2]
“Finally, what is the semantic force of the final element, 'ehad? The primary meaning for 'ehah is "one." However, as a numerical adjective, it can mean "only" and "solitary" and it is interchangeable with lebhadh, "alone." If 'ehad means "alone" in this passage, the phrase would then read "[Yahweh], our [Yahweh], is [Yahweh] alone.” [3]
Along with verse 4, verses 5 – 9 are included in this section. It remains known as The Shema.
The Shema
Deuteronomy 6:4 - 9 “Hear, O Israel: The LORD our [Yahweh], the LORD is one. Love the LORD your [Yahweh] with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be on your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and on your gates.”
For the Jew, the reciting of The Shema symbolizes the heritage claimed from Ancient Israel. At the end of the first century a.d, Judaism considers the “Reading of The Shema” a very important part of their devotional tradition. The word Shema derives itself from the first word in this section of verses, “Hear!”. For the most part, The Shema is solely designated to Deuteronomy 6:4 – 9. However, it consists of various biblical passages such as Deuteronomy 11:13 – 21 and Numbers 15:37 – 41. “The spirit which pervades Deuteronomy is nowhere more eloquently captured than in 6:4.”[4]
While early growth is not certain for this tradition, there remains evidence in the Mishnah Tamid 4:3 – 5:1 for a formal stage of development. The Babylonian Talmud (Sukkah 42a) reads that Jewish boys where taught this particular scripture as soon as they were able to speak.
There remains a proposal that a simple description of a whole and healthy body exists in The Shema. Moses wanted to stir up the thoughts of Israel that the love for [Yahweh] should proceed from every part of their bodies when he used the words heart-mind (lebab), soul (nepes), and strength (meod). This here encompasses the entire whole-life relationship of Israel with [Yahweh].
These dimensions are windows into the critical and flourishing life, that [Yahweh] intended from the beginning. They by no means fall into neither the categories of the classic “body, mind, soul” nor the “physical, mental, social, and spiritual” categories. Rather, they represent the human will (lebab), human relationship (nepes), and human vitality (meod). Briefly, the heart-mind cannot be divided for it is healthy, whereas a sick heart-mind is considered a “double-heart” (See Psalm 12:13 and Job 11:12). The word soul (nepes) can be translated into a “person in relation to”[5] or “bodily life in relation with”[6]. Man did not exist abstractly; there remains a physical relation to the One who created him. Finally, the word strength (meod) is usually used as an adverb describing something (ex. very, exceedingly). Rather than indicating on the external, it represents an internal energy or vitality.
Now, neither health of the person nor the health of the community is considered the highest good; but loving [Yahweh] is considered the highest good. “It may even mean relinquishing one's life or physical well-being for the love of [Yahweh].”[7] The Shema merely joins human health and flourishing together within the narrative of human reliance on [Yahweh].
Despite the tradition that remains in The Shema, there exists a problem with the first verse in the vocative addressing and oral rhetorical style of the whole book. The vocative address involves three nominal elements:
1.) The divine personal name [Yahweh] (occurring twice)
2.) A common noun with the first person plural suffix
3.) A numeral
On the surface, these words appear:
1.) Yhwh ‘elohenu [Yahweh] our [Yahweh]
2.) Yhwh ‘ehad [Yahweh] one
Although there exist no verb, most scholars state that it should remain one or two verb less clauses in the present tense.
The Name
A general pattern is that the name [Yahweh] (YHWH) and [Yahweh] (‘elohim) remain together here in Deuteronomy. It is noted that both are put together 312 times in this particular book. One noted scholar argues that since this appears in apposition elsewhere, it must remain true here. Unfortunately, “...this appeal of..."our/your [Yahweh]" is not as convincing as it appears on first sight.”[8] First, the addition of an article remains morphologically impossible. Secondly, there exists an over-abundance of occurrences of the “[Yahweh] our [Yahweh]” phrase. Fortunately, most of these arguments and interpretations are weak at best.
Deuteronomy 6:10 - 19 “When the LORD your [Yahweh] brings you into the land he swore to your fathers, to Abraham, Isaac and Jacob, to give you—a land with large, flourishing cities you did not build, houses filled with all kinds of good things you did not provide, wells you did not dig, and vineyards and olive groves you did not plant—then when you eat and are satisfied, be careful that you do not forget the LORD, who brought you out of Egypt, out of the land of slavery. Fear the LORD your [Yahweh], serve him only and take your oaths in his name. Do not follow other [Yahweh]’s, the [Yahweh]’s of the peoples around you; for the LORD your [Yahweh], who is among you, is a jealous [Yahweh] and his anger will burn against you, and he will destroy you from the face of the land. Do not put the LORD your [Yahweh] to the test as you did at Massah. Be sure to keep the commands of the LORD your [Yahweh] and the stipulations and decrees he has given you. Do what is right and good in the LORD’s sight, so that it may go well with you and you may go in and take over the good land that the LORD promised on oath to your ancestors, thrusting out all your enemies before you, as the LORD said.”
Prosperity Through Obedience
With much anxiety, the promise of prosperity that was motivated by the impending occupation of The Promise Land would test the Israelites in their devotion. They where told to kill the inhabitants without destroying the towns. The lack of their obedience in this resulted in the lack of archaeological evidence for the conquest. As a whole, this entire Chapter directly deals with the First Commandment.
Aside from obedience, [Yahweh] should be honored as the one and only true [Yahweh] who staked claim on their worship and faithfulness. The very nature and work of [Yahweh] should inspire love. With this love came a promise that He has kept which was not to leave them nor forsake them. This kind of love should not remain secretive. There should be public confessions daily. We should never forget what He has done in the past. For what He has done I the past, He shall surely do in the future. One way in not forgetting what [Yahweh] has done exists in serving Him. This involves taking oaths in allegiance to [Yahweh].
Deuteronomy 6:20 - 25 “In the future, when your children ask you, “What is the meaning of the stipulations, decrees and laws the LORD our [Yahweh] has commanded you?” tell them: “We were slaves of Pharaoh in Egypt, but the LORD brought us out of Egypt with a mighty hand. Before our eyes the LORD sent signs and wonders—great and terrible—on Egypt and Pharaoh and his whole household. But he brought us out from there to bring us in and give us the land that he promised on oath to our ancestors. The LORD commanded us to obey all these decrees and to fear the LORD our [Yahweh], so that we might always prosper and be kept alive, as is the case today. And if we are careful to obey all this law before the LORD our [Yahweh], as he has commanded us, that will be our righteousness.”
Looking at verse 20, it appears that faith is irrelevant as main point of the verse is about law and commands. Nevertheless, together with the rest of the traditions and constitutes located in Deuteronomy, the most important tradition of all remains in understanding The Law as [Yahweh]’s will for His people. These laws and statues where written down and given in a sermonic appeal in order to live out [Yahweh]’s will. Therefore, the main emphasis of this particular passage remains in love. Another emphasis existed in Israel’s response that was supposed to be personal. This book actually aims for the heart and soul of a person.
There remains an even greater importance which is the close relationship between [Yahweh]’s will and mighty work that was to be handed down from generation to generation, from father to son.
(TNIV) Chapter 6
Love the LORD Your [Yahweh]
1 These are the commands, decrees and laws the LORD your [Yahweh] directed me to teach you to observe in the land that you are crossing the Jordan to possess,
2 so that you, your children and their children after them may fear the LORD your [Yahweh] as long as you live by keeping all his decrees and commands that I give you, and so that you may enjoy long life.
3 Hear, Israel, and be careful to obey so that it may go well with you and that you may increase greatly in a land flowing with milk and honey, just as the LORD, the [Yahweh] of your ancestors, promised you.
4 Hear, O Israel: The LORD our [Yahweh], the LORD is one.
5 Love the LORD your [Yahweh] with all your heart and with all your soul and with all your strength.
6 These commandments that I give you today are to be on your hearts.
7 Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up.
8 Tie them as symbols on your hands and bind them on your foreheads.
9 Write them on the doorframes of your houses and on your gates.
10 When the LORD your [Yahweh] brings you into the land he swore to your fathers, to Abraham, Isaac and Jacob, to give you—a land with large, flourishing cities you did not build,
11 houses filled with all kinds of good things you did not provide, wells you did not dig, and vineyards and olive groves you did not plant—then when you eat and are satisfied,
12 be careful that you do not forget the LORD, who brought you out of Egypt, out of the land of slavery.
13 Fear the LORD your [Yahweh], serve him only and take your oaths in his name.
14 Do not follow other [Yahweh]s, the [Yahweh]s of the peoples around you;
15 for the LORD your [Yahweh], who is among you, is a jealous [Yahweh] and his anger will burn against you, and he will destroy you from the face of the land.
16 Do not put the LORD your [Yahweh] to the test as you did at Massah.
17 Be sure to keep the commands of the LORD your [Yahweh] and the stipulations and decrees he has given you.
18 Do what is right and good in the LORD’s sight, so that it may go well with you and you may go in and take over the good land that the LORD promised on oath to your ancestors,
19 thrusting out all your enemies before you, as the LORD said.
20 In the future, when your children ask you, “What is the meaning of the stipulations, decrees and laws the LORD our [Yahweh] has commanded you?”
21 tell them: “We were slaves of Pharaoh in Egypt, but the LORD brought us out of Egypt with a mighty hand.
22 Before our eyes the LORD sent signs and wonders—great and terrible—on Egypt and Pharaoh and his whole household.
23 But he brought us out from there to bring us in and give us the land that he promised on oath to our ancestors.
24 The LORD commanded us to obey all these decrees and to fear the LORD our [Yahweh], so that we might always prosper and be kept alive, as is the case today.
25 And if we are careful to obey all this law before the LORD our [Yahweh], as he has commanded us, that will be our righteousness.”
Footnotes:
[1] Bruce E. Willoughby, “A Heartfelt Love: An Exegesis of Deuteronomy 6:4 – 19.” Restoration Quarterly 20 (1977): 77.
[2] S. Dean Mc Bride, Jr., “The Yoke of the Kingdom” Interpretation 27, 3 (July 1973): 291.
[3] Bruce E. Willoughby, “A Heartfelt Love: An Exegesis of Deuteronomy 6:4 – 19.” Restoration Quarterly 20 (1977) : 77.
[4] S. Dean Mc Bride, Jr., “The Yoke of the Kingdom” Interpretation 27, 3 (July 1973): 288.
[5] James K. Bruckner, “A Theological Description of Human Wholeness in Deuteronomy 6” Ex Auditu 21 (2005): 10.
[6]Ibid. pg. 10
[7] Ibid. pg. 5
[8] Daniel I. Block, “How Many is [Yahweh]? An Investigation into the Meaning of Deuteronomy 6:4 – 5”, Journal of the Evangelical Theological Society, 47, 2 (June 2004): 197
Study Questions for Chapter 6
On a blank piece of paper, try to answer the following questions. Remember, there exist no right or wrong answers.
1.) In how much of your life does [Yahweh] have first place?
2.) Where is the center of your devotion; that is, what is the center of your focus, in your “everyday life”?
3.) What is the basis on which you decide what you will think, say and do?
4.) What is the basis for the things you do in life - the activities you choose to be involved in? Why?
5.) Why do you do what you do in life? Compare/contrast:
a. your willingness to obey this all-life-encompassing command (Deuteronomy 6:5), and
b. your willingness to do other things (while ignoring this command).
6.) Is there anything in life that you do not do as an expression of love for [Yahweh]? Is there anything you do without any concern over whether or not it pleases [Yahweh]?
7.) If you are not currently obeying the command to love [Yahweh]: When do you plan to change? (When does [Yahweh] say you must change?)
8.) List some specific changes you must make. Focus on specific changes, rather than on generalities.
9.) Consider what Scripture says about your need to rely on [Yahweh], for the ability to make these changes. When changes occur, what right do you have to congratulate yourself, or to become proud of those changes?
10.) How do you do what these commands require? As you think about this question, focus on the spiritual truths (your attitude and obedience to them), rather than on the visible symbol. How much of your life do you “exempt” from this command? How much of your life does [Yahweh] “exempt” from this command?
11.) List some specific steps you can take (even if they are small steps) to begin these changes.
12.) According to Jesus, there are two great commands. Read Matthew 22:37 – 40. These commands are interrelated: You cannot pay attention to the one and ignore the other. Reflect on the “second greatest command” (22:39) - its application to you. What are some ways you need to grow in obedience to this command? [Note: The specific commands pertaining to the training of children imply the need for you to have already learned to do these things yourself. In addition, the Bible's concept of “learning” implies the willingness to also do what has been learned (rather than simply knowing a set of facts, or merely talking about doing it).]
13.) In what ways will your willingness to teach your children (Deuteronomy 6:6b) be an expression of your obedience to:
a) the command to love [Yahweh]?
b) the command to love neighbor? In what ways do you need to improve in this matter? List some specific plans of action.
14.) What must we hear before we develop faith?
15.) Why isn’t it enough to read the Bible through once?
16.) What does it mean to love the Lord with all thine heart, soul and might?
17.) What will you do if [Yahweh]’s Word is important to you?
18.) Who helps Christians understand [Yahweh]’s Word?
19.) What is the danger in victory and prosperity?
20.) What should we constantly remember when we are successful?
21.) Who deserves the credit for all our victories?
22.) What are we supposed to tell our children?
1.) In how much of your life does [Yahweh] have first place?
2.) Where is the center of your devotion; that is, what is the center of your focus, in your “everyday life”?
3.) What is the basis on which you decide what you will think, say and do?
4.) What is the basis for the things you do in life - the activities you choose to be involved in? Why?
5.) Why do you do what you do in life? Compare/contrast:
a. your willingness to obey this all-life-encompassing command (Deuteronomy 6:5), and
b. your willingness to do other things (while ignoring this command).
6.) Is there anything in life that you do not do as an expression of love for [Yahweh]? Is there anything you do without any concern over whether or not it pleases [Yahweh]?
7.) If you are not currently obeying the command to love [Yahweh]: When do you plan to change? (When does [Yahweh] say you must change?)
8.) List some specific changes you must make. Focus on specific changes, rather than on generalities.
9.) Consider what Scripture says about your need to rely on [Yahweh], for the ability to make these changes. When changes occur, what right do you have to congratulate yourself, or to become proud of those changes?
10.) How do you do what these commands require? As you think about this question, focus on the spiritual truths (your attitude and obedience to them), rather than on the visible symbol. How much of your life do you “exempt” from this command? How much of your life does [Yahweh] “exempt” from this command?
11.) List some specific steps you can take (even if they are small steps) to begin these changes.
12.) According to Jesus, there are two great commands. Read Matthew 22:37 – 40. These commands are interrelated: You cannot pay attention to the one and ignore the other. Reflect on the “second greatest command” (22:39) - its application to you. What are some ways you need to grow in obedience to this command? [Note: The specific commands pertaining to the training of children imply the need for you to have already learned to do these things yourself. In addition, the Bible's concept of “learning” implies the willingness to also do what has been learned (rather than simply knowing a set of facts, or merely talking about doing it).]
13.) In what ways will your willingness to teach your children (Deuteronomy 6:6b) be an expression of your obedience to:
a) the command to love [Yahweh]?
b) the command to love neighbor? In what ways do you need to improve in this matter? List some specific plans of action.
14.) What must we hear before we develop faith?
15.) Why isn’t it enough to read the Bible through once?
16.) What does it mean to love the Lord with all thine heart, soul and might?
17.) What will you do if [Yahweh]’s Word is important to you?
18.) Who helps Christians understand [Yahweh]’s Word?
19.) What is the danger in victory and prosperity?
20.) What should we constantly remember when we are successful?
21.) Who deserves the credit for all our victories?
22.) What are we supposed to tell our children?
Chapter 7
At the end of this Chapter, there contains 11 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 7, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Israel was called to be different from any other nation in Chapter 7. They where to remain holy, because [Yahweh] chose to bless them. They where also considered priesthood for, they had a priestly tribe, the Tribe of Levi. The Tribe of Levi represented Israel to [Yahweh]; therefore, Israel represented the Gentile nation to [Yahweh].
Thus, Israel was to destroy the Canaanites for their idolatry ways because [Yahweh] did not want them to be corrupted by this when they take the land. They where not to partake of any of the gold and silver from the Canaanite idols. The idols where to be destroyed and the precious metals where to be offered to [Yahweh] for His purpose.
Deuteronomy 7:2 - 17 “…and when the LORD your [Yahweh] has delivered them over to you and you have defeated them, then you must destroy them totally. Make no treaty with them, and show them no mercy. Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, for they will turn your children away from following me to serve other [Yahweh]’s, and the LORD’s anger will burn against you and will quickly destroy you. This is what you are to do to them: Break down their altars, smash their sacred stones, cut down their Asherah poles and burn their idols in the fire. For you are a people holy to the LORD your [Yahweh]. The LORD your [Yahweh] has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession. The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. But it was because the LORD loved you and kept the oath he swore to your ancestors that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt. Know therefore that the LORD your [Yahweh] is [Yahweh]; he is the faithful [Yahweh], keeping his covenant of love to a thousand generations of those who love him and keep his commandments. But those who hate him he will repay to their face by destruction; he will not be slow to repay to their face those who hate him. Therefore, take care to follow the commands, decrees and laws I give you today. If you pay attention to these laws and are careful to follow them, then the LORD your [Yahweh] will keep his covenant of love with you, as he swore to your ancestors. He will love you and bless you and increase your numbers. He will bless the fruit of your womb, the crops of your land—your grain, new wine and olive oil—the calves of your herds and the lambs of your flocks in the land that he swore to your ancestors to give you. You will be blessed more than any other people; none of your men or women will be childless, nor any of your livestock without young. The LORD will keep you free from every disease. He will not inflict on you the horrible diseases you knew in Egypt, but he will inflict them on all who hate you. You must destroy all the peoples the LORD your [Yahweh] gives over to you. Do not look on them with pity and do not serve their [Yahweh]’s, for that will be a snare to you.”
Desert / Admonition: Remember
Verse 2) Remember how the LORD your [Yahweh] led you all the way in the wilderness these forty years, to humble and test you in order to know what was in your heart, whether or not you would keep his commands.
Verse 3) He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your ancestors had known, to teach you that people do not live on bread alone but on every word that comes from the mouth of the LORD.
Verse 4) Your clothes did not wear out and your feet did not swell during these forty years.
Verse 5) Know then in your heart that as a man disciplines his son, so the LORD your [Yahweh] disciplines you.
Promised Land
Verse 7) For the LORD your [Yahweh] is bringing you into a good land—a land with streams and pools of water, with springs flowing in the valleys and hills;
Verse 8) a land with wheat and barley, vines and fig trees, pomegranates, olive oil and honey;
Verse 9) a land where bread will not be scarce and you will lack nothing; a land where the rocks are iron and you can dig copper out of the hills.
Verse 10) When you have eaten and are satisfied, praise the LORD your [Yahweh] for the good land he has given you.
Promised Land / Admonition: Don’t Forget
Verse 11) Be careful that you do not forget the LORD your [Yahweh], failing to observe his commands, his laws and his decrees that I am giving you this day.
Verse 12) Otherwise, when you eat and are satisfied, when you build fine houses and settle down,
Verse 13) and when your herds and flocks grow large and your silver and gold increase and all you have is multiplied,
Verse 14a) then your heart will become proud and you will forget the LORD your [Yahweh],
Verse 17) you may say to yourself, “My power and the strength of my hands have produced this wealth for me.”
Desert
Verse 14b) who brought you out of Egypt, out of the land of slavery.
Verse 15) He led you through the vast and dreadful wilderness, that thirsty and waterless land, with its venomous snakes and scorpions. He brought you water out of hard rock.
Verse 16) He gave you manna to eat in the wilderness, something your ancestors had never known, to humble and test you so that in the end it might go well with you.
Remember
Moses told why [Yahweh] gave Canaan to the Israelites. [Yahweh] used Israel as an instrument of judgment to rid of the unspiritual and unmoral pollutants of the land. Unfortunately for Israel, they where unresponsive to [Yahweh]’s will and unwilling to submit to the yoke of His sovereignty.
Moses proved their stubbornness by telling Israel to remember their past. He gave much attention to their rebellion at Horeb because it was very serious. After which he states that “the very finger of [Yahweh]” wrote the commandments. This is describing [Yahweh] with human features (anthropomorphism) and which this part stands for the whole (synecdoche).
Israel must understand that they exist and will remain as an exclusive possession of [Yahweh]. They were to be holy to [Yahweh]. In this, there exist three things for them to remember. First is that the announcement of Israel in being an exclusive possession is an assured fact. Secondly, they where described as a divine achievement. Finally, Moses reminds them of their specific obligation. In addition, Israel remained a chosen and treasured people. They are also well in security knowing that [Yahweh] has been and always will be there to protect them. Just like Linus, they too have their own security blanket.
Deuteronomy 7:17 “You may say to yourselves, “These nations are stronger than we are. How can we drive them out?”
No Fear
However, Moses further reminds Israel not to be afraid because, fear is the greatest enemy of achievement. Moses recognizes that the battle exists in the mind not in the field. It was the thought of failure that would keep this generation from moving forward. Fear, as a whole, remains a very destructive force that not only brings down the person that has the thought but also the people that exist around the person. If Moses would have ended right here, Israel would have been doomed from here on. However, he did not.
Deuteronomy 7:18 “But do not be afraid of them; remember well what the LORD your [Yahweh] did to Pharaoh and to all Egypt.”
Moses declares five things in order that Israel would overcome their fears. The first thing that Israel should do is keep their eyes on [Yahweh].
Deuteronomy 7:21 “Do not be terrified by them, for the LORD your [Yahweh], who is among you, is a great and awesome [Yahweh].”
The second thing remains a hard thing to do and that is to face the problems by moving forward.
Deuteronomy 7:23 “But the LORD your [Yahweh] will deliver them over to you, throwing them into great confusion until they are destroyed.”
Thirdly, [Yahweh] never gives more than one can handle at one time.
Deuteronomy 7:22 “The LORD your [Yahweh] will drive out those nations before you, little by little. You will not be allowed to eliminate them all at once, or the wild animals will multiply around you.”
Fourthly, victory should remain the only thing that is expected.
Deuteronomy 7:24 “He will give their kings into your hand, and you will wipe out their names from under heaven. No one will be able to stand up against you; you will destroy them.”
Finally, all barriers that presently exist should be removed that would keep total allegiance from [Yahweh].
Deuteronomy 7:25 – 26 “The images of their [Yahweh]’s you are to burn in the fire. Do not covet the silver and gold on them, and do not take it for yourselves, or you will be ensnared by it, for it is detestable to the LORD your [Yahweh]. Do not bring a detestable thing into your house or you, like it, will be set apart for destruction. Regard it as vile and utterly detest it, for it is set apart for destruction.”
(TNIV) Chapter 7
Driving Out the Nations
1 When the LORD your [Yahweh] brings you into the land you are entering to possess and drives out before you many nations—the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites, seven nations larger and stronger than you—
2 and when the LORD your [Yahweh] has delivered them over to you and you have defeated
them, then you must destroy them totally. Make no treaty with them, and show them no mercy.
3 Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons,
4 for they will turn your children away from following me to serve other [Yahweh]s, and the LORD’s anger will burn against you and will quickly destroy you.
5 This is what you are to do to them: Break down their altars, smash their sacred stones, cut down their Asherah poles and burn their idols in the fire.
6 For you are a people holy to the LORD your [Yahweh]. The LORD your [Yahweh] has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession.
7 The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples.
8 But it was because the LORD loved you and kept the oath he swore to your ancestors that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt.
9 Know therefore that the LORD your [Yahweh] is [Yahweh]; he is the faithful [Yahweh], keeping his covenant of love to a thousand generations of those who love him and keep his commandments.
10 But those who hate him he will repay to their face by destruction; he will not be slow to repay to their face those who hate him.
11 Therefore, take care to follow the commands, decrees and laws I give you today.
12 If you pay attention to these laws and are careful to follow them, then the LORD your [Yahweh] will keep his covenant of love with you, as he swore to your ancestors.
13 He will love you and bless you and increase your numbers. He will bless the fruit of your womb, the crops of your land—your grain, new wine and olive oil—the calves of your herds and the lambs of your flocks in the land that he swore to your ancestors to give you.
14 You will be blessed more than any other people; none of your men or women will be childless, nor any of your livestock without young.
15 The LORD will keep you free from every disease. He will not inflict on you the horrible diseases you knew in Egypt, but he will inflict them on all who hate you.
16 You must destroy all the peoples the LORD your [Yahweh] gives over to you. Do not look
on them with pity and do not serve their [Yahweh]s, for that will be a snare to you.
17 You may say to yourselves, “These nations are stronger than we are. How can we drive them out?”
18 But do not be afraid of them; remember well what the LORD your [Yahweh] did to Pharaoh and to all Egypt.
19 You saw with your own eyes the great trials, the signs and wonders, the mighty hand and outstretched arm, with which the LORD your [Yahweh] brought you out. The LORD your [Yahweh] will do the same to all the peoples you now fear.
20 Moreover, the LORD your [Yahweh] will send the hornet among them until even the survivors who hide from you have perished.
21 Do not be terrified by them, for the LORD your [Yahweh], who is among you, is a great and awesome [Yahweh].
22 The LORD your [Yahweh] will drive out those nations before you, little by little. You will not be allowed to eliminate them all at once, or the wild animals will multiply around you.
23 But the LORD your [Yahweh] will deliver them over to you, throwing them into great confusion until they are destroyed.
24 He will give their kings into your hand, and you will wipe out their names from under heaven. No one will be able to stand up against you; you will destroy them.
25 The images of their [Yahweh]s you are to burn in the fire. Do not covet the silver and gold on them, and do not take it for yourselves, or you will be ensnared by it, for it is detestable to the LORD your [Yahweh].
26 Do not bring a detestable thing into your house or you, like it, will be set apart for destruction. Regard it as vile and utterly detest it, for it is set apart for destruction.
Thus, Israel was to destroy the Canaanites for their idolatry ways because [Yahweh] did not want them to be corrupted by this when they take the land. They where not to partake of any of the gold and silver from the Canaanite idols. The idols where to be destroyed and the precious metals where to be offered to [Yahweh] for His purpose.
Deuteronomy 7:2 - 17 “…and when the LORD your [Yahweh] has delivered them over to you and you have defeated them, then you must destroy them totally. Make no treaty with them, and show them no mercy. Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, for they will turn your children away from following me to serve other [Yahweh]’s, and the LORD’s anger will burn against you and will quickly destroy you. This is what you are to do to them: Break down their altars, smash their sacred stones, cut down their Asherah poles and burn their idols in the fire. For you are a people holy to the LORD your [Yahweh]. The LORD your [Yahweh] has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession. The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. But it was because the LORD loved you and kept the oath he swore to your ancestors that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt. Know therefore that the LORD your [Yahweh] is [Yahweh]; he is the faithful [Yahweh], keeping his covenant of love to a thousand generations of those who love him and keep his commandments. But those who hate him he will repay to their face by destruction; he will not be slow to repay to their face those who hate him. Therefore, take care to follow the commands, decrees and laws I give you today. If you pay attention to these laws and are careful to follow them, then the LORD your [Yahweh] will keep his covenant of love with you, as he swore to your ancestors. He will love you and bless you and increase your numbers. He will bless the fruit of your womb, the crops of your land—your grain, new wine and olive oil—the calves of your herds and the lambs of your flocks in the land that he swore to your ancestors to give you. You will be blessed more than any other people; none of your men or women will be childless, nor any of your livestock without young. The LORD will keep you free from every disease. He will not inflict on you the horrible diseases you knew in Egypt, but he will inflict them on all who hate you. You must destroy all the peoples the LORD your [Yahweh] gives over to you. Do not look on them with pity and do not serve their [Yahweh]’s, for that will be a snare to you.”
Desert / Admonition: Remember
Verse 2) Remember how the LORD your [Yahweh] led you all the way in the wilderness these forty years, to humble and test you in order to know what was in your heart, whether or not you would keep his commands.
Verse 3) He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your ancestors had known, to teach you that people do not live on bread alone but on every word that comes from the mouth of the LORD.
Verse 4) Your clothes did not wear out and your feet did not swell during these forty years.
Verse 5) Know then in your heart that as a man disciplines his son, so the LORD your [Yahweh] disciplines you.
Promised Land
Verse 7) For the LORD your [Yahweh] is bringing you into a good land—a land with streams and pools of water, with springs flowing in the valleys and hills;
Verse 8) a land with wheat and barley, vines and fig trees, pomegranates, olive oil and honey;
Verse 9) a land where bread will not be scarce and you will lack nothing; a land where the rocks are iron and you can dig copper out of the hills.
Verse 10) When you have eaten and are satisfied, praise the LORD your [Yahweh] for the good land he has given you.
Promised Land / Admonition: Don’t Forget
Verse 11) Be careful that you do not forget the LORD your [Yahweh], failing to observe his commands, his laws and his decrees that I am giving you this day.
Verse 12) Otherwise, when you eat and are satisfied, when you build fine houses and settle down,
Verse 13) and when your herds and flocks grow large and your silver and gold increase and all you have is multiplied,
Verse 14a) then your heart will become proud and you will forget the LORD your [Yahweh],
Verse 17) you may say to yourself, “My power and the strength of my hands have produced this wealth for me.”
Desert
Verse 14b) who brought you out of Egypt, out of the land of slavery.
Verse 15) He led you through the vast and dreadful wilderness, that thirsty and waterless land, with its venomous snakes and scorpions. He brought you water out of hard rock.
Verse 16) He gave you manna to eat in the wilderness, something your ancestors had never known, to humble and test you so that in the end it might go well with you.
Remember
Moses told why [Yahweh] gave Canaan to the Israelites. [Yahweh] used Israel as an instrument of judgment to rid of the unspiritual and unmoral pollutants of the land. Unfortunately for Israel, they where unresponsive to [Yahweh]’s will and unwilling to submit to the yoke of His sovereignty.
Moses proved their stubbornness by telling Israel to remember their past. He gave much attention to their rebellion at Horeb because it was very serious. After which he states that “the very finger of [Yahweh]” wrote the commandments. This is describing [Yahweh] with human features (anthropomorphism) and which this part stands for the whole (synecdoche).
Israel must understand that they exist and will remain as an exclusive possession of [Yahweh]. They were to be holy to [Yahweh]. In this, there exist three things for them to remember. First is that the announcement of Israel in being an exclusive possession is an assured fact. Secondly, they where described as a divine achievement. Finally, Moses reminds them of their specific obligation. In addition, Israel remained a chosen and treasured people. They are also well in security knowing that [Yahweh] has been and always will be there to protect them. Just like Linus, they too have their own security blanket.
Deuteronomy 7:17 “You may say to yourselves, “These nations are stronger than we are. How can we drive them out?”
No Fear
However, Moses further reminds Israel not to be afraid because, fear is the greatest enemy of achievement. Moses recognizes that the battle exists in the mind not in the field. It was the thought of failure that would keep this generation from moving forward. Fear, as a whole, remains a very destructive force that not only brings down the person that has the thought but also the people that exist around the person. If Moses would have ended right here, Israel would have been doomed from here on. However, he did not.
Deuteronomy 7:18 “But do not be afraid of them; remember well what the LORD your [Yahweh] did to Pharaoh and to all Egypt.”
Moses declares five things in order that Israel would overcome their fears. The first thing that Israel should do is keep their eyes on [Yahweh].
Deuteronomy 7:21 “Do not be terrified by them, for the LORD your [Yahweh], who is among you, is a great and awesome [Yahweh].”
The second thing remains a hard thing to do and that is to face the problems by moving forward.
Deuteronomy 7:23 “But the LORD your [Yahweh] will deliver them over to you, throwing them into great confusion until they are destroyed.”
Thirdly, [Yahweh] never gives more than one can handle at one time.
Deuteronomy 7:22 “The LORD your [Yahweh] will drive out those nations before you, little by little. You will not be allowed to eliminate them all at once, or the wild animals will multiply around you.”
Fourthly, victory should remain the only thing that is expected.
Deuteronomy 7:24 “He will give their kings into your hand, and you will wipe out their names from under heaven. No one will be able to stand up against you; you will destroy them.”
Finally, all barriers that presently exist should be removed that would keep total allegiance from [Yahweh].
Deuteronomy 7:25 – 26 “The images of their [Yahweh]’s you are to burn in the fire. Do not covet the silver and gold on them, and do not take it for yourselves, or you will be ensnared by it, for it is detestable to the LORD your [Yahweh]. Do not bring a detestable thing into your house or you, like it, will be set apart for destruction. Regard it as vile and utterly detest it, for it is set apart for destruction.”
(TNIV) Chapter 7
Driving Out the Nations
1 When the LORD your [Yahweh] brings you into the land you are entering to possess and drives out before you many nations—the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites, seven nations larger and stronger than you—
2 and when the LORD your [Yahweh] has delivered them over to you and you have defeated
them, then you must destroy them totally. Make no treaty with them, and show them no mercy.
3 Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons,
4 for they will turn your children away from following me to serve other [Yahweh]s, and the LORD’s anger will burn against you and will quickly destroy you.
5 This is what you are to do to them: Break down their altars, smash their sacred stones, cut down their Asherah poles and burn their idols in the fire.
6 For you are a people holy to the LORD your [Yahweh]. The LORD your [Yahweh] has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession.
7 The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples.
8 But it was because the LORD loved you and kept the oath he swore to your ancestors that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt.
9 Know therefore that the LORD your [Yahweh] is [Yahweh]; he is the faithful [Yahweh], keeping his covenant of love to a thousand generations of those who love him and keep his commandments.
10 But those who hate him he will repay to their face by destruction; he will not be slow to repay to their face those who hate him.
11 Therefore, take care to follow the commands, decrees and laws I give you today.
12 If you pay attention to these laws and are careful to follow them, then the LORD your [Yahweh] will keep his covenant of love with you, as he swore to your ancestors.
13 He will love you and bless you and increase your numbers. He will bless the fruit of your womb, the crops of your land—your grain, new wine and olive oil—the calves of your herds and the lambs of your flocks in the land that he swore to your ancestors to give you.
14 You will be blessed more than any other people; none of your men or women will be childless, nor any of your livestock without young.
15 The LORD will keep you free from every disease. He will not inflict on you the horrible diseases you knew in Egypt, but he will inflict them on all who hate you.
16 You must destroy all the peoples the LORD your [Yahweh] gives over to you. Do not look
on them with pity and do not serve their [Yahweh]s, for that will be a snare to you.
17 You may say to yourselves, “These nations are stronger than we are. How can we drive them out?”
18 But do not be afraid of them; remember well what the LORD your [Yahweh] did to Pharaoh and to all Egypt.
19 You saw with your own eyes the great trials, the signs and wonders, the mighty hand and outstretched arm, with which the LORD your [Yahweh] brought you out. The LORD your [Yahweh] will do the same to all the peoples you now fear.
20 Moreover, the LORD your [Yahweh] will send the hornet among them until even the survivors who hide from you have perished.
21 Do not be terrified by them, for the LORD your [Yahweh], who is among you, is a great and awesome [Yahweh].
22 The LORD your [Yahweh] will drive out those nations before you, little by little. You will not be allowed to eliminate them all at once, or the wild animals will multiply around you.
23 But the LORD your [Yahweh] will deliver them over to you, throwing them into great confusion until they are destroyed.
24 He will give their kings into your hand, and you will wipe out their names from under heaven. No one will be able to stand up against you; you will destroy them.
25 The images of their [Yahweh]s you are to burn in the fire. Do not covet the silver and gold on them, and do not take it for yourselves, or you will be ensnared by it, for it is detestable to the LORD your [Yahweh].
26 Do not bring a detestable thing into your house or you, like it, will be set apart for destruction. Regard it as vile and utterly detest it, for it is set apart for destruction.
Study Questions for Chapter 7
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) How much credit did the Apostle Paul give to his natural background for his personal relationship with [Yahweh]?
2.) Why does blessing come to us?
3.) Did [Yahweh] choose the Israelites as His people because of their might or their number?
4.) Why did He choose them?
5.) Where does the Christian have his citizenship?
6.) Why were [Yahweh]’s dealings with the Canaanites so harsh?
7.) Why doesn’t the Christian do the same things the worldly person does?
8.) What nations were to be cast out of Canaan? Why?
9.) How was Israel to treat these seven nations?
10.) Why did [Yahweh] “set His love” on Israel?
11.) What are the blessings of obedience?
1.) How much credit did the Apostle Paul give to his natural background for his personal relationship with [Yahweh]?
2.) Why does blessing come to us?
3.) Did [Yahweh] choose the Israelites as His people because of their might or their number?
4.) Why did He choose them?
5.) Where does the Christian have his citizenship?
6.) Why were [Yahweh]’s dealings with the Canaanites so harsh?
7.) Why doesn’t the Christian do the same things the worldly person does?
8.) What nations were to be cast out of Canaan? Why?
9.) How was Israel to treat these seven nations?
10.) Why did [Yahweh] “set His love” on Israel?
11.) What are the blessings of obedience?
Chapter 8
At the end of this Chapter, there contains 10 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 8, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Mistakes From The Past Lessons For The Future
Our very existence is about learning that the future before may remain uncertain; but, the past can help and guide us through difficulties that currently exist and [Yahweh] is the ultimate teacher that trains. Never doubt His remarkable training abilities. These abilities He shares are of His generosity that man is undeserved. One should never foolishly think that all of these abilities and prosperity He shares are of our own abilities.
Deuteronomy 8:10 - 14 “When you have eaten and are satisfied, praise the LORD your [Yahweh] for the good land he has given you. Be careful that you do not forget the LORD your [Yahweh], failing to observe his commands, his laws and his decrees that I am giving you this day. Otherwise, when you eat and are satisfied, when you build fine houses and settle down, and when your herds and flocks grow large and your silver and gold increase and all you have is multiplied, then your heart will become proud and you will forget the LORD your [Yahweh], who brought you out of Egypt, out of the land of slavery.”
2 Sins of The Mind
There exists two sins of memory that directly relate to Israel here and that is transience and bias. Transience is defined as forgetting over time. It transgresses slowly and silently, but continually over a long period. It tends to cause a generalization of the things of the past. Bias can be broken down into four different types: consistency and change biases, hindsight, and egocentric. The first 2 involve remembering past pain which is dictated by present pain. The third contains a “knew it all along” type of attitude where that past is reconstructed by what is known. The final one gives more authority to what is remembered over what is correctly remembered by another.
Moses warns the Israelites about these very sins of memory. “They are to love [Yahweh] with all their strength and share and discuss the Law with their children lest they are forgotten or cease to remain a constant part of their lives.”[1] Therefore, Deuteronomy 8 remains a call to remembrance serving as a warning against these sins of memory. The Hebrew Bible is not shy from pushing the verb of remembering. It appears over 100 times in either reference to [Yahweh] or Israel.
(TNIV) Chapter 8
Do Not Forget the LORD
1 Be careful to follow every command I am giving you today, so that you may live and increase and may enter and possess the land that the LORD promised on oath to your ancestors.
2 Remember how the LORD your [Yahweh] led you all the way in the wilderness these forty years, to humble and test you in order to know what was in your heart, whether or not you would keep his commands.
3 He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your ancestors had known, to teach you that people do not live on bread alone but on every word that comes from the mouth of the LORD.
4 Your clothes did not wear out and your feet did not swell during these forty years.
5 Know then in your heart that as a man disciplines his son, so the LORD your [Yahweh] disciplines you.
6 Observe the commands of the LORD your [Yahweh], walking in obedience to him and revering him.
7 For the LORD your [Yahweh] is bringing you into a good land—a land with streams and pools of water, with springs flowing in the valleys and hills;
8 a land with wheat and barley, vines and fig trees, pomegranates, olive oil and honey;
9 a land where bread will not be scarce and you will lack nothing; a land where the rocks are iron and you can dig copper out of the hills.
10 When you have eaten and are satisfied, praise the LORD your [Yahweh] for the good land he has given you.
11 Be careful that you do not forget the LORD your [Yahweh], failing to observe his commands, his laws and his decrees that I am giving you this day.
12 Otherwise, when you eat and are satisfied, when you build fine houses and settle down,
13 and when your herds and flocks grow large and your silver and gold increase and all you have is multiplied,
14 then your heart will become proud and you will forget the LORD your [Yahweh], who brought you out of Egypt, out of the land of slavery.
15 He led you through the vast and dreadful wilderness, that thirsty and waterless land, with its venomous snakes and scorpions. He brought you water out of hard rock.
16 He gave you manna to eat in the wilderness, something your ancestors had never known, to humble and test you so that in the end it might go well with you.
17 You may say to yourself, “My power and the strength of my hands have produced this wealth for me.”
18 But remember the LORD your [Yahweh], for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your ancestors, as it is today.
19 If you ever forget the LORD your [Yahweh] and follow other [Yahweh]s and worship and bow down to them, I testify against you today that you will surely be destroyed.
20 Like the nations the LORD destroyed before you, so you will be destroyed for not obeying the LORD your [Yahweh].
Footnotes:
[1] Amarnath Amarasingam, “Do Not Forget The Lord Your [Yahweh]: Deuteronomy 8:10 – 18 The Call to Remeberance.” The Jewish Magazine, (June 2007), 2
Our very existence is about learning that the future before may remain uncertain; but, the past can help and guide us through difficulties that currently exist and [Yahweh] is the ultimate teacher that trains. Never doubt His remarkable training abilities. These abilities He shares are of His generosity that man is undeserved. One should never foolishly think that all of these abilities and prosperity He shares are of our own abilities.
Deuteronomy 8:10 - 14 “When you have eaten and are satisfied, praise the LORD your [Yahweh] for the good land he has given you. Be careful that you do not forget the LORD your [Yahweh], failing to observe his commands, his laws and his decrees that I am giving you this day. Otherwise, when you eat and are satisfied, when you build fine houses and settle down, and when your herds and flocks grow large and your silver and gold increase and all you have is multiplied, then your heart will become proud and you will forget the LORD your [Yahweh], who brought you out of Egypt, out of the land of slavery.”
2 Sins of The Mind
There exists two sins of memory that directly relate to Israel here and that is transience and bias. Transience is defined as forgetting over time. It transgresses slowly and silently, but continually over a long period. It tends to cause a generalization of the things of the past. Bias can be broken down into four different types: consistency and change biases, hindsight, and egocentric. The first 2 involve remembering past pain which is dictated by present pain. The third contains a “knew it all along” type of attitude where that past is reconstructed by what is known. The final one gives more authority to what is remembered over what is correctly remembered by another.
Moses warns the Israelites about these very sins of memory. “They are to love [Yahweh] with all their strength and share and discuss the Law with their children lest they are forgotten or cease to remain a constant part of their lives.”[1] Therefore, Deuteronomy 8 remains a call to remembrance serving as a warning against these sins of memory. The Hebrew Bible is not shy from pushing the verb of remembering. It appears over 100 times in either reference to [Yahweh] or Israel.
(TNIV) Chapter 8
Do Not Forget the LORD
1 Be careful to follow every command I am giving you today, so that you may live and increase and may enter and possess the land that the LORD promised on oath to your ancestors.
2 Remember how the LORD your [Yahweh] led you all the way in the wilderness these forty years, to humble and test you in order to know what was in your heart, whether or not you would keep his commands.
3 He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your ancestors had known, to teach you that people do not live on bread alone but on every word that comes from the mouth of the LORD.
4 Your clothes did not wear out and your feet did not swell during these forty years.
5 Know then in your heart that as a man disciplines his son, so the LORD your [Yahweh] disciplines you.
6 Observe the commands of the LORD your [Yahweh], walking in obedience to him and revering him.
7 For the LORD your [Yahweh] is bringing you into a good land—a land with streams and pools of water, with springs flowing in the valleys and hills;
8 a land with wheat and barley, vines and fig trees, pomegranates, olive oil and honey;
9 a land where bread will not be scarce and you will lack nothing; a land where the rocks are iron and you can dig copper out of the hills.
10 When you have eaten and are satisfied, praise the LORD your [Yahweh] for the good land he has given you.
11 Be careful that you do not forget the LORD your [Yahweh], failing to observe his commands, his laws and his decrees that I am giving you this day.
12 Otherwise, when you eat and are satisfied, when you build fine houses and settle down,
13 and when your herds and flocks grow large and your silver and gold increase and all you have is multiplied,
14 then your heart will become proud and you will forget the LORD your [Yahweh], who brought you out of Egypt, out of the land of slavery.
15 He led you through the vast and dreadful wilderness, that thirsty and waterless land, with its venomous snakes and scorpions. He brought you water out of hard rock.
16 He gave you manna to eat in the wilderness, something your ancestors had never known, to humble and test you so that in the end it might go well with you.
17 You may say to yourself, “My power and the strength of my hands have produced this wealth for me.”
18 But remember the LORD your [Yahweh], for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your ancestors, as it is today.
19 If you ever forget the LORD your [Yahweh] and follow other [Yahweh]s and worship and bow down to them, I testify against you today that you will surely be destroyed.
20 Like the nations the LORD destroyed before you, so you will be destroyed for not obeying the LORD your [Yahweh].
Footnotes:
[1] Amarnath Amarasingam, “Do Not Forget The Lord Your [Yahweh]: Deuteronomy 8:10 – 18 The Call to Remeberance.” The Jewish Magazine, (June 2007), 2
Study Questions for Chapter 8
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) Why are we uncertain when we look into the future?
2.) How can we get courage to go ahead?
3.) What is the meaning of the phrase, “Man does not live by bread alone”?
4.) What good does it do to think about how [Yahweh] has blessed us in the past?
5.) Why might the Israelites forget [Yahweh]?
6.) Why should the Israelites praise [Yahweh] for things they had done themselves?
7.) Is thanksgiving practical?
8.) What is the purpose of the whole theme of “obey Me and I will bless you, disobey Me and I will curse/destroy you” in The Book of Deuteronomy?
9.) According to Chapter 8, why did [Yahweh] allow the people to hunger?
10.) What danger would present it when the people were full?
1.) Why are we uncertain when we look into the future?
2.) How can we get courage to go ahead?
3.) What is the meaning of the phrase, “Man does not live by bread alone”?
4.) What good does it do to think about how [Yahweh] has blessed us in the past?
5.) Why might the Israelites forget [Yahweh]?
6.) Why should the Israelites praise [Yahweh] for things they had done themselves?
7.) Is thanksgiving practical?
8.) What is the purpose of the whole theme of “obey Me and I will bless you, disobey Me and I will curse/destroy you” in The Book of Deuteronomy?
9.) According to Chapter 8, why did [Yahweh] allow the people to hunger?
10.) What danger would present it when the people were full?
Chapter 9
At the end of this Chapter, there contains 17 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 9, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Here, Moses reminds Israel that [Yahweh] remains an invincible. They would be able to claim victory and prosperity through the power of [Yahweh]. The land for which the Israelites where fixing to conquer was not given to them for good behavior for Israel had been a complete ban of rebellious pilgrims. Moses also reminds them of being a dependant intercessor. To be a submissive to [Yahweh], to prostrate yourself before [Yahweh] and not be stiff-necked. To be persistent and specific in prayer. To be sacrificial. To be compassionate towards their sinful brothers when need be.
(TNIV) Chapter 9
Not Because of Israel’s Righteousness
1 Hear, Israel: You are now about to cross the Jordan to go in and dispossess nations greater and stronger than you, with large cities that have walls up to the sky.
2 The people are strong and tall—Anakites! You know about them and have heard it said: “Who can stand up against the Anakites?”
3 But be assured today that the LORD your [Yahweh] is the one who goes across ahead of you like a devouring fire. He will destroy them; he will subdue them before you. And you will drive them out and annihilate them quickly, as the LORD has promised you.
4 After the LORD your [Yahweh] has driven them out before you, do not say to yourself, “The LORD has brought me here to take possession of this land because of my righteousness.” No, it is on account of the wickedness of these nations that the LORD is going to drive them out before you.
5 It is not because of your righteousness or your integrity that you are going in to take possession of their land; but on account of the wickedness of these nations, the LORD your [Yahweh] will drive them out before you, to accomplish what he swore to your fathers, to Abraham, Isaac and Jacob.
6 Understand, then, that it is not because of your righteousness that the LORD your [Yahweh] is giving you this good land to possess, for you are a stiffnecked people.
The Golden Calf
7 Remember this and never forget how you aroused the anger of the LORD your [Yahweh] in the wilderness. From the day you left Egypt until you arrived here, you have been rebellious against the LORD.
8 At Horeb you aroused the LORD’s wrath so that he was angry enough to destroy you.
9 When I went up on the mountain to receive the tablets of stone, the tablets of the covenant that the LORD had made with you, I stayed on the mountain forty days and forty nights; I ate no bread and drank no water.
10 The LORD gave me two stone tablets inscribed by the finger of [Yahweh]. On them were all the commandments the LORD proclaimed to you on the mountain out of the fire, on the day of the assembly.
11 At the end of the forty days and forty nights, the LORD gave me the two stone tablets, the tablets of the covenant.
12 Then the LORD told me, “Go down from here at once, because your people whom you brought out of Egypt have become corrupt. They have turned away quickly from what I commanded them and have made an idol for themselves.”
13 And the LORD said to me, “I have seen this people, and they are a stiff-necked people indeed!
14 Let me alone, so that I may destroy them and blot out their name from under heaven. And I will make you into a nation stronger and more numerous than they.”
15 So I turned and went down from the mountain while it was ablaze with fire. And the two tablets of the covenant were in my hands.
16 When I looked, I saw that you had sinned against the LORD your [Yahweh]; you had made for yourselves an idol cast in the shape of a calf. You had turned aside quickly from the way that the LORD had commanded you.
17 So I took the two tablets and threw them out of my hands, breaking them to pieces before your eyes.
18 Then once again I fell prostrate before the LORD for forty days and forty nights; I ate no bread and drank no water, because of all the sin you had committed, doing what was evil in the LORD’s sight and so arousing his anger.
19 I feared the anger and wrath of the LORD, for he was angry enough with you to destroy you. But again the LORD listened to me.
20 And the LORD was angry enough with Aaron to destroy him, but at that time I prayed for Aaron too.
21 Also I took that sinful thing of yours, the calf you had made, and burned it in the fire. Then I crushed it and ground it to powder as fine as dust and threw the dust into a stream that flowed down the mountain.
22 You also made the LORD angry at Taberah, at Massah and at Kibroth Hattaavah.
23 And when the LORD sent you out from Kadesh Barnea, he said, “Go up and take possession of the land I have given you.” But you rebelled against the command of the LORD your [Yahweh]. You did not trust him or obey him.
24 You have been rebellious against the LORD ever since I have known you.
25 I lay prostrate before the LORD those forty days and forty nights because the LORD had said he would destroy you.
26 I prayed to the LORD and said, “Sovereign LORD, do not destroy your people, your own inheritance that you redeemed by your great power and brought out of Egypt with a mighty hand.
27 Remember your servants Abraham, Isaac and Jacob. Overlook the stubbornness of this people, their wickedness and their sin.
28 Otherwise, the country from which you brought us will say, ‘Because the LORD was not able to take them into the land he had promised them, and because he hated them, he brought them out to put them to death in the wilderness.’
29 But they are your people, your inheritance that you brought out by your great power and your outstretched arm.”
(TNIV) Chapter 9
Not Because of Israel’s Righteousness
1 Hear, Israel: You are now about to cross the Jordan to go in and dispossess nations greater and stronger than you, with large cities that have walls up to the sky.
2 The people are strong and tall—Anakites! You know about them and have heard it said: “Who can stand up against the Anakites?”
3 But be assured today that the LORD your [Yahweh] is the one who goes across ahead of you like a devouring fire. He will destroy them; he will subdue them before you. And you will drive them out and annihilate them quickly, as the LORD has promised you.
4 After the LORD your [Yahweh] has driven them out before you, do not say to yourself, “The LORD has brought me here to take possession of this land because of my righteousness.” No, it is on account of the wickedness of these nations that the LORD is going to drive them out before you.
5 It is not because of your righteousness or your integrity that you are going in to take possession of their land; but on account of the wickedness of these nations, the LORD your [Yahweh] will drive them out before you, to accomplish what he swore to your fathers, to Abraham, Isaac and Jacob.
6 Understand, then, that it is not because of your righteousness that the LORD your [Yahweh] is giving you this good land to possess, for you are a stiffnecked people.
The Golden Calf
7 Remember this and never forget how you aroused the anger of the LORD your [Yahweh] in the wilderness. From the day you left Egypt until you arrived here, you have been rebellious against the LORD.
8 At Horeb you aroused the LORD’s wrath so that he was angry enough to destroy you.
9 When I went up on the mountain to receive the tablets of stone, the tablets of the covenant that the LORD had made with you, I stayed on the mountain forty days and forty nights; I ate no bread and drank no water.
10 The LORD gave me two stone tablets inscribed by the finger of [Yahweh]. On them were all the commandments the LORD proclaimed to you on the mountain out of the fire, on the day of the assembly.
11 At the end of the forty days and forty nights, the LORD gave me the two stone tablets, the tablets of the covenant.
12 Then the LORD told me, “Go down from here at once, because your people whom you brought out of Egypt have become corrupt. They have turned away quickly from what I commanded them and have made an idol for themselves.”
13 And the LORD said to me, “I have seen this people, and they are a stiff-necked people indeed!
14 Let me alone, so that I may destroy them and blot out their name from under heaven. And I will make you into a nation stronger and more numerous than they.”
15 So I turned and went down from the mountain while it was ablaze with fire. And the two tablets of the covenant were in my hands.
16 When I looked, I saw that you had sinned against the LORD your [Yahweh]; you had made for yourselves an idol cast in the shape of a calf. You had turned aside quickly from the way that the LORD had commanded you.
17 So I took the two tablets and threw them out of my hands, breaking them to pieces before your eyes.
18 Then once again I fell prostrate before the LORD for forty days and forty nights; I ate no bread and drank no water, because of all the sin you had committed, doing what was evil in the LORD’s sight and so arousing his anger.
19 I feared the anger and wrath of the LORD, for he was angry enough with you to destroy you. But again the LORD listened to me.
20 And the LORD was angry enough with Aaron to destroy him, but at that time I prayed for Aaron too.
21 Also I took that sinful thing of yours, the calf you had made, and burned it in the fire. Then I crushed it and ground it to powder as fine as dust and threw the dust into a stream that flowed down the mountain.
22 You also made the LORD angry at Taberah, at Massah and at Kibroth Hattaavah.
23 And when the LORD sent you out from Kadesh Barnea, he said, “Go up and take possession of the land I have given you.” But you rebelled against the command of the LORD your [Yahweh]. You did not trust him or obey him.
24 You have been rebellious against the LORD ever since I have known you.
25 I lay prostrate before the LORD those forty days and forty nights because the LORD had said he would destroy you.
26 I prayed to the LORD and said, “Sovereign LORD, do not destroy your people, your own inheritance that you redeemed by your great power and brought out of Egypt with a mighty hand.
27 Remember your servants Abraham, Isaac and Jacob. Overlook the stubbornness of this people, their wickedness and their sin.
28 Otherwise, the country from which you brought us will say, ‘Because the LORD was not able to take them into the land he had promised them, and because he hated them, he brought them out to put them to death in the wilderness.’
29 But they are your people, your inheritance that you brought out by your great power and your outstretched arm.”
Study Questions for Chapter 9
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) Is it because you are good that [Yahweh] blesses you and answers your prayers?
2.) Is prosperity a sign of righteousness and godliness?
3.) What does it mean to be stiff-necked?
4.) If [Yahweh] is a [Yahweh] of love, how can He punish anyone?
5.) What did the Israelites do that provoked [Yahweh] to anger?
6.) Who can we intercede for?
7.) What was the result of Moses' intercession?
8.) As we draw close to [Yahweh], of what do we become more conscious?
9.) What is one way to promote humility?
10.) Why did Moses remind the people of their sins?
11.) What is the result of pride?
12.) What are the real reasons that [Yahweh] destroyed the inhabitants of Canaan and gave the land to the Israelites? (Deuteronomy 9:1-6; Compare 9:27-29 Compare Exodus 23:27-31; 34:10-17; Leviticus 18; Numbers 14:13-19; 33:50-56; Deuteronomy 12:29-31; 13:12-16)
13.) Does not [Yahweh] seem very paranoid about any of the Israelites worshiping any other “gods”?
14.) According to Deuteronomy 9:4 – 5, why were the seven nations disposed of the land?
15.) What does Moses remind people of in Deuteronomy 9:14?
16.) Why was Moses afraid in Deuteronomy 9:19?
17.) What was done with the two tables of stone?
1.) Is it because you are good that [Yahweh] blesses you and answers your prayers?
2.) Is prosperity a sign of righteousness and godliness?
3.) What does it mean to be stiff-necked?
4.) If [Yahweh] is a [Yahweh] of love, how can He punish anyone?
5.) What did the Israelites do that provoked [Yahweh] to anger?
6.) Who can we intercede for?
7.) What was the result of Moses' intercession?
8.) As we draw close to [Yahweh], of what do we become more conscious?
9.) What is one way to promote humility?
10.) Why did Moses remind the people of their sins?
11.) What is the result of pride?
12.) What are the real reasons that [Yahweh] destroyed the inhabitants of Canaan and gave the land to the Israelites? (Deuteronomy 9:1-6; Compare 9:27-29 Compare Exodus 23:27-31; 34:10-17; Leviticus 18; Numbers 14:13-19; 33:50-56; Deuteronomy 12:29-31; 13:12-16)
13.) Does not [Yahweh] seem very paranoid about any of the Israelites worshiping any other “gods”?
14.) According to Deuteronomy 9:4 – 5, why were the seven nations disposed of the land?
15.) What does Moses remind people of in Deuteronomy 9:14?
16.) Why was Moses afraid in Deuteronomy 9:19?
17.) What was done with the two tables of stone?
Chapter 10
At the end of this Chapter, there contains 9 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 10, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Deuteronomy 10:1 - 2 “At that time the LORD said to me, “Chisel out two stone tablets like the first ones and come up to me on the mountain. Also make a wooden ark. I will write on the tablets the words that were on the first tablets, which you broke. Then you are to put them in the ark.”
“Calvin's homiletical interpretation of Deuteronomy 10:1-2, wherein [Yahweh] commands Moses to chisel two new tablets for the Decalogue to replace those he had broken, provides a window into both Calvin's methodology in various genres and into his relationship to the traditional fourfold method of biblical interpretation. Calvin's homiletical treatment of Deuteronomy 10:1-2 is an extended exhortation to his congregation that they make themselves teachable. He emphasizes the fact that [Yahweh] himself inscribed the tablets through a miracle, and not by any [artificial human touch]. The fact that the tablets were the miraculous work of [Yahweh] magnifies the sin of the people that incited Moses to smash them. Additionally, Calvin explains that it was common practice to ratify covenants through some kind of inscription in stone or bronze—again demonstrating Calvin's equation of the concepts of law and covenant. However, what Calvin build[s] up to is the concept that the law must be engraved in the hearts of the people. "But we must come to the figure: the law was written on stones to show that it was not enough that the people be given the law and that they understand it; it must also be engraved on their hearts." Calvin points to the "similitude given by the prophets," namely, Ezekiel 11:19b (I will remove from them their heart of stone and give them a heart of flesh) and Jeremiah 31:33b I will put my law in their minds and write it on their hearts).”[1]
Walking With Yahweh
Here [Yahweh] has only asked that one should walk in the path provided for them in the wilderness, to love Him, and to serve Him with all their heart and soul. Normally, suzerains do not care about the weaker party. Here, YHWH tells each person that the proper way to live is to walk, love, and serve.
The very nature of this relationship is armored when one sees that [Yahweh] is the subject of the asking. The focus of the text changes even further, to remind them of who [Yahweh] really is. He is none other than the supreme sovereign of the whole universe. The resourceful works of YHWH include both the universe and the very Laws He had just given. Creation and the Torah where often paired together.
Creative Election
Creation is involved in the context of election. YHWH desires to love Israel (past, present, and future). In the case of the people being warned to circumcise their foreskins, we think of this act as an outwardly commitment for Jewish sons. However, here we are reminded that it is the inwardly act of the heart that is of vital importance.
The fact that The Lord is constantly referred to as the [Yahweh] of Israel may imply the Lord’s election of His people. Though it is referred to here, it is not always the case. Elsewhere it is referred to as a motivating factor in the choice of Israel.
Deuteronomy 10:12 - 22 “And now, Israel, what does the LORD your [Yahweh] ask of you but to fear the LORD your [Yahweh], to walk in obedience to him, to love him, to serve the LORD your [Yahweh] with all your heart and with all your soul, and to observe the LORD’s commands and decrees that I am giving you today for your own good? To the LORD your [Yahweh] belong the heavens, even the highest heavens, the earth and everything in it. Yet the LORD set his affection on your ancestors and loved them, and he chose you, their descendants, above all the nations—as it is today. Circumcise your hearts, therefore, and do not be stiff-necked any longer. For the LORD your [Yahweh] is [Yahweh] of [Yahweh]’s and Lord of lords, the great [Yahweh], mighty and awesome, who shows no partiality and accepts no bribes. He defends the cause of the fatherless and the widow, and loves the foreigners residing among you, giving them food and clothing. And you are to love those who are foreigners, for you yourselves were foreigners in Egypt. Fear the LORD your [Yahweh] and serve him. Hold fast to him and take your oaths in his name. He is your praise; he is your [Yahweh], who performed for you those great and awesome wonders you saw with your own eyes. Your ancestors who went down into Egypt were seventy in all, and now the LORD your [Yahweh] has made you as numerous as the stars in the sky.”
“The sole reason for this election is found in the sovereign love of the Lord, which cannot be derived or deduced but is a free and sovereign act of the Lord's will.”[2]
"One of the most frequently used words in Deuteronomy is 'today.' It occurs almost a hundred times, most frequently in the phrase 'the commandment that I am commanding you today.' This usage is of great significance for the theological understanding of the book. Basically it is used to indicate the crucial nature of the moment at which the covenant at Horeb is established and the people are summoned to obedience."[3]
Today, Not Tomorrow
The word today is mentioned 6 times in Chapter 11, once in each of the first 3 paragraphs and 3 times in the last paragraph.
1. Remember today that your children were not the ones who saw and experienced the discipline of the LORD your [Yahweh].
2. Observe therefore all the commands I am giving you today,
3. So if you faithfully obey the commands I am giving you today--
4. See, I am setting before you today a blessing and a curse--
5. The curse if you disobey the commands of the LORD your [Yahweh] and turn from the way that I command you today by following other [Yahweh]’s, which you have not known.
6. Be sure that you obey all the decrees and laws I am setting before you today.
Moses was telling the Israelites it was now, today, that they should obey [Yahweh], for they would receive blessings and not cursing. Today, they where to remember the past. Their children where not involved in the discipline of The Lord. It almost seems like he was asking the parents to set examples for their children to follow.
The Israelites where not to worship [Yahweh] as the Canaanites worshipped their [Yahweh]’s. Only a central sanctuary should be sanctioned to assure the religious practice and a set up of a priestly control of this practice. The dignity of [Yahweh] would be jeopardized if He were worshipped in the way that pagans did. Therefore, this practice, or ritual, should not accommodate the standards of the world; but should reflect true worship.
While recalling the story of Horeb, Moses also reminds the Israelites of [Yahweh]’s generosity. [Yahweh]’s love is not theological, but practical. It is expressed in the everyday expression towards His people and this love is the very foundation of the covenant.
(TNIV) Chapter 10
Tablets Like the First Ones
1 At that time the LORD said to me, “Chisel out two stone tablets like the first ones and come up to me on the mountain. Also make a wooden ark.
2 I will write on the tablets the words that were on the first tablets, which you broke. Then you are to put them in the ark.”
3 So I made the ark out of acacia wood and chiseled out two stone tablets like the first ones, and I went up on the mountain with the two tablets in my hands.
4 The LORD wrote on these tablets what he had written before, the Ten Commandments he had proclaimed to you on the mountain, out of the fire, on the day of the assembly. And the LORD gave them to me.
5 Then I came back down the mountain and put the tablets in the ark I had made, as the LORD commanded me, and they are there now.
6(The Israelites traveled from the wells of Bene Jaakan to Moserah. There Aaron died and was buried, and Eleazar his son succeeded him as priest.
7 From there they traveled to Gud[Yahweh]ah and on to Jotbathah, a land with streams of water.
8 At that time the LORD set apart the tribe of Levi to carry the ark of the covenant of the LORD, to stand before the LORD to minister and to pronounce blessings in his name, as they still do today.
9 That is why the Levites have no share or inheritance among their fellow Israelites; the LORD is their inheritance, as the LORD your [Yahweh] told them.)
10 Now I had stayed on the mountain forty days and nights, as I did the first time, and the LORD listened to me at this time also. It was not his will to destroy you.
11 “Go,” the LORD said to me, “and lead the people on their way, so that they may enter and possess the land that I swore to their ancestors to give them.”
Fear the LORD
12 And now, Israel, what does the LORD your [Yahweh] ask of you but to fear the LORD your [Yahweh], to walk in obedience to him, to love him, to serve the LORD your [Yahweh] with all your heart and with all your soul,
13 and to observe the LORD’s commands and decrees that I am giving you today for your own good?
14 To the LORD your [Yahweh] belong the heavens, even the highest heavens, the earth and everything in it.
15 Yet the LORD set his affection on your ancestors and loved them, and he chose you, their descendants, above all the nations—as it is today.
16 Circumcise your hearts, therefore, and do not be stiff-necked any longer.
17 For the LORD your [Yahweh] is [Yahweh] of [Yahweh]s and Lord of lords, the great [Yahweh], mighty and awesome, who shows no partiality and accepts no bribes.
18 He defends the cause of the fatherless and the widow, and loves the foreigners residing among you, giving them food and clothing.
19 And you are to love those who are foreigners, for you yourselves were foreigners in Egypt.
20 Fear the LORD your [Yahweh] and serve him. Hold fast to him and take your oaths in his name.
21 He is your praise; he is your [Yahweh], who performed for you those great and awesome wonders you saw with your own eyes.
22 Your ancestors who went down into Egypt were seventy in all, and now the LORD your [Yahweh] has made you as numerous as the stars in the sky.
Footnotes:
[1] Raymond A. Blacketer, “Smooth Stones, Teachable Hearts: Calvin’s Allegorical Interpretation of Deuteronomy 10:1 – 2.” Calvin Theological Journal, 34 (1999) : 41, 48.
[2] Ray Carlton Jones, Jr. "Deuteronomy 10:12 - 22." Interpretation, 46, 3 (1992): 282.
[3] Dr. Thomas L. Constable, “Notes on Deuteronomy,” 2009, http://soniclight.com, (accessed 2008), 46.
“Calvin's homiletical interpretation of Deuteronomy 10:1-2, wherein [Yahweh] commands Moses to chisel two new tablets for the Decalogue to replace those he had broken, provides a window into both Calvin's methodology in various genres and into his relationship to the traditional fourfold method of biblical interpretation. Calvin's homiletical treatment of Deuteronomy 10:1-2 is an extended exhortation to his congregation that they make themselves teachable. He emphasizes the fact that [Yahweh] himself inscribed the tablets through a miracle, and not by any [artificial human touch]. The fact that the tablets were the miraculous work of [Yahweh] magnifies the sin of the people that incited Moses to smash them. Additionally, Calvin explains that it was common practice to ratify covenants through some kind of inscription in stone or bronze—again demonstrating Calvin's equation of the concepts of law and covenant. However, what Calvin build[s] up to is the concept that the law must be engraved in the hearts of the people. "But we must come to the figure: the law was written on stones to show that it was not enough that the people be given the law and that they understand it; it must also be engraved on their hearts." Calvin points to the "similitude given by the prophets," namely, Ezekiel 11:19b (I will remove from them their heart of stone and give them a heart of flesh) and Jeremiah 31:33b I will put my law in their minds and write it on their hearts).”[1]
Walking With Yahweh
Here [Yahweh] has only asked that one should walk in the path provided for them in the wilderness, to love Him, and to serve Him with all their heart and soul. Normally, suzerains do not care about the weaker party. Here, YHWH tells each person that the proper way to live is to walk, love, and serve.
The very nature of this relationship is armored when one sees that [Yahweh] is the subject of the asking. The focus of the text changes even further, to remind them of who [Yahweh] really is. He is none other than the supreme sovereign of the whole universe. The resourceful works of YHWH include both the universe and the very Laws He had just given. Creation and the Torah where often paired together.
Creative Election
Creation is involved in the context of election. YHWH desires to love Israel (past, present, and future). In the case of the people being warned to circumcise their foreskins, we think of this act as an outwardly commitment for Jewish sons. However, here we are reminded that it is the inwardly act of the heart that is of vital importance.
The fact that The Lord is constantly referred to as the [Yahweh] of Israel may imply the Lord’s election of His people. Though it is referred to here, it is not always the case. Elsewhere it is referred to as a motivating factor in the choice of Israel.
Deuteronomy 10:12 - 22 “And now, Israel, what does the LORD your [Yahweh] ask of you but to fear the LORD your [Yahweh], to walk in obedience to him, to love him, to serve the LORD your [Yahweh] with all your heart and with all your soul, and to observe the LORD’s commands and decrees that I am giving you today for your own good? To the LORD your [Yahweh] belong the heavens, even the highest heavens, the earth and everything in it. Yet the LORD set his affection on your ancestors and loved them, and he chose you, their descendants, above all the nations—as it is today. Circumcise your hearts, therefore, and do not be stiff-necked any longer. For the LORD your [Yahweh] is [Yahweh] of [Yahweh]’s and Lord of lords, the great [Yahweh], mighty and awesome, who shows no partiality and accepts no bribes. He defends the cause of the fatherless and the widow, and loves the foreigners residing among you, giving them food and clothing. And you are to love those who are foreigners, for you yourselves were foreigners in Egypt. Fear the LORD your [Yahweh] and serve him. Hold fast to him and take your oaths in his name. He is your praise; he is your [Yahweh], who performed for you those great and awesome wonders you saw with your own eyes. Your ancestors who went down into Egypt were seventy in all, and now the LORD your [Yahweh] has made you as numerous as the stars in the sky.”
“The sole reason for this election is found in the sovereign love of the Lord, which cannot be derived or deduced but is a free and sovereign act of the Lord's will.”[2]
"One of the most frequently used words in Deuteronomy is 'today.' It occurs almost a hundred times, most frequently in the phrase 'the commandment that I am commanding you today.' This usage is of great significance for the theological understanding of the book. Basically it is used to indicate the crucial nature of the moment at which the covenant at Horeb is established and the people are summoned to obedience."[3]
Today, Not Tomorrow
The word today is mentioned 6 times in Chapter 11, once in each of the first 3 paragraphs and 3 times in the last paragraph.
1. Remember today that your children were not the ones who saw and experienced the discipline of the LORD your [Yahweh].
2. Observe therefore all the commands I am giving you today,
3. So if you faithfully obey the commands I am giving you today--
4. See, I am setting before you today a blessing and a curse--
5. The curse if you disobey the commands of the LORD your [Yahweh] and turn from the way that I command you today by following other [Yahweh]’s, which you have not known.
6. Be sure that you obey all the decrees and laws I am setting before you today.
Moses was telling the Israelites it was now, today, that they should obey [Yahweh], for they would receive blessings and not cursing. Today, they where to remember the past. Their children where not involved in the discipline of The Lord. It almost seems like he was asking the parents to set examples for their children to follow.
The Israelites where not to worship [Yahweh] as the Canaanites worshipped their [Yahweh]’s. Only a central sanctuary should be sanctioned to assure the religious practice and a set up of a priestly control of this practice. The dignity of [Yahweh] would be jeopardized if He were worshipped in the way that pagans did. Therefore, this practice, or ritual, should not accommodate the standards of the world; but should reflect true worship.
While recalling the story of Horeb, Moses also reminds the Israelites of [Yahweh]’s generosity. [Yahweh]’s love is not theological, but practical. It is expressed in the everyday expression towards His people and this love is the very foundation of the covenant.
(TNIV) Chapter 10
Tablets Like the First Ones
1 At that time the LORD said to me, “Chisel out two stone tablets like the first ones and come up to me on the mountain. Also make a wooden ark.
2 I will write on the tablets the words that were on the first tablets, which you broke. Then you are to put them in the ark.”
3 So I made the ark out of acacia wood and chiseled out two stone tablets like the first ones, and I went up on the mountain with the two tablets in my hands.
4 The LORD wrote on these tablets what he had written before, the Ten Commandments he had proclaimed to you on the mountain, out of the fire, on the day of the assembly. And the LORD gave them to me.
5 Then I came back down the mountain and put the tablets in the ark I had made, as the LORD commanded me, and they are there now.
6(The Israelites traveled from the wells of Bene Jaakan to Moserah. There Aaron died and was buried, and Eleazar his son succeeded him as priest.
7 From there they traveled to Gud[Yahweh]ah and on to Jotbathah, a land with streams of water.
8 At that time the LORD set apart the tribe of Levi to carry the ark of the covenant of the LORD, to stand before the LORD to minister and to pronounce blessings in his name, as they still do today.
9 That is why the Levites have no share or inheritance among their fellow Israelites; the LORD is their inheritance, as the LORD your [Yahweh] told them.)
10 Now I had stayed on the mountain forty days and nights, as I did the first time, and the LORD listened to me at this time also. It was not his will to destroy you.
11 “Go,” the LORD said to me, “and lead the people on their way, so that they may enter and possess the land that I swore to their ancestors to give them.”
Fear the LORD
12 And now, Israel, what does the LORD your [Yahweh] ask of you but to fear the LORD your [Yahweh], to walk in obedience to him, to love him, to serve the LORD your [Yahweh] with all your heart and with all your soul,
13 and to observe the LORD’s commands and decrees that I am giving you today for your own good?
14 To the LORD your [Yahweh] belong the heavens, even the highest heavens, the earth and everything in it.
15 Yet the LORD set his affection on your ancestors and loved them, and he chose you, their descendants, above all the nations—as it is today.
16 Circumcise your hearts, therefore, and do not be stiff-necked any longer.
17 For the LORD your [Yahweh] is [Yahweh] of [Yahweh]s and Lord of lords, the great [Yahweh], mighty and awesome, who shows no partiality and accepts no bribes.
18 He defends the cause of the fatherless and the widow, and loves the foreigners residing among you, giving them food and clothing.
19 And you are to love those who are foreigners, for you yourselves were foreigners in Egypt.
20 Fear the LORD your [Yahweh] and serve him. Hold fast to him and take your oaths in his name.
21 He is your praise; he is your [Yahweh], who performed for you those great and awesome wonders you saw with your own eyes.
22 Your ancestors who went down into Egypt were seventy in all, and now the LORD your [Yahweh] has made you as numerous as the stars in the sky.
Footnotes:
[1] Raymond A. Blacketer, “Smooth Stones, Teachable Hearts: Calvin’s Allegorical Interpretation of Deuteronomy 10:1 – 2.” Calvin Theological Journal, 34 (1999) : 41, 48.
[2] Ray Carlton Jones, Jr. "Deuteronomy 10:12 - 22." Interpretation, 46, 3 (1992): 282.
[3] Dr. Thomas L. Constable, “Notes on Deuteronomy,” 2009, http://soniclight.com, (accessed 2008), 46.
Study Questions for Chapter 10
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) When does salvation begin?
2.) What is sanctification?
3.) What is glorification?
4.) What were some of the ways that [Yahweh] would benefit the Israelites?
5.) What did [Yahweh] want the Israelites to do?
6.) What does “the Lord your [Yahweh] require of you”?
7.) What distinction, if any, is there between [Yahweh]’s statues, judgments and commandments?
8.) What was the difference between the land of Egypt and the Promised Land?
9.) How were the Israelites to impart [Yahweh]’s word to their children?
1.) When does salvation begin?
2.) What is sanctification?
3.) What is glorification?
4.) What were some of the ways that [Yahweh] would benefit the Israelites?
5.) What did [Yahweh] want the Israelites to do?
6.) What does “the Lord your [Yahweh] require of you”?
7.) What distinction, if any, is there between [Yahweh]’s statues, judgments and commandments?
8.) What was the difference between the land of Egypt and the Promised Land?
9.) How were the Israelites to impart [Yahweh]’s word to their children?
Chapter 11
At the end of this Chapter, there contains 16 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 11, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
A How To
Deuteronomy 11:1 “Love the LORD your [Yahweh] and keep his requirements, his decrees, his laws and his commands always.”
Contained in the opening verses of Chapter 11, Moses enlightens the Israelites on how to love [Yahweh] and reminds them that [Yahweh]’s acts have not been punishment, but discipline. As far as the collection of blessings and cursings, they stress on the penalty of obedience and disobedience in the present as well as the future.
This part of Moses address to the Israelites finishes with an exhortation to obey [Yahweh]’s covenant. This basic stipulation puts forth a foundation for future stipulations that recognize [Yahweh]’s election of Israel by love and grace.
Abandoned Caves
Also located in this study of Deuteronomy exists The Dead Sea Scrolls. These scrolls where found in numerous caves (11 in total) located near an abandoned community called Khirbet Qumran. This community is located at the northern end of the Dead Sea. The ruins of the buildings are centrally located around one central building, which existed near the primary cave of which the principle scrolls where found. These scrolls where discovered in 1947. During excavation, evidence of coins where found that established a continuous occupancy, with the exception from 31 B.C. to 5 B.C. due to an earthquake, from 125 B.C. until 68 A.D. It is believed that the men of Khirbet Qumran were Essenes.
“…that is, members of a pietistic brotherhood whose tenets and practices, as described by the first-century writers Philo and Josephus, bear a striking resemblance to those outlined in the Scrolls and who are indeed said by Pliny the Elder (23-79 A.D.) to have lived in the area at the period in question.”[1]
This by no means states that the Scrolls where written by the Essenes, but where cherished and read by them.
Now, the Dead Sea Scrolls contain in the region of 825 – 870 documents that include text from The Hebrew Bible. Upon further analysis, these documents where written in the period of 2nd century BC and 1st century AD. Roughly, 30% exist in fragments from The Hebrew Bible, 25% in non-canonical text, 30% in biblical commentaries, and about 15% remain unidentified. With most of the scrolls written in Hebrew, Biblical Hebrew, or Dead Sea Scroll Hebrew, there contains no evidence of the Khirbet Qumran community altering the text to reflect their own theology. Of the biblical texts, The Psalms remain most cited, followed by The Book of Isaiah and The Book of Deuteronomy. The one that bears the most attention at this point remains The Book of Deuteronomy which 33 fragments where located in 6 caves.
Now, there remains much controversy over the Dead Sea Scrolls. This section of the study is written in neither agreement nor disagreement. It remains only to enlighten ones’ mind. With that said, these fragments (or manuscripts) contain several interesting features worth mentioning. The first is that 2 of the scrolls (4QpaleoDeut rand 4QpaleoDeut s) were written in paleo-Hebrew, not the traditional square script. Secondly, a Greek copy (4QLXXDeut) was used here at Khirbet Qumran meaning that at least some spoke Greek, Hebrew, and Aramaic. Thirdly, one fragment (pap6QDeut) was written on papyrus. Papyrus is a much more fragile material versus leather that the others where written. Finally, three fragments (4QDeutk1, 4QDeutk2, and 4QDeutk3) remain difficult to piece together in order to find out which manuscript each belongs to.
“It is not easy to offer a precise account of the textual nature of Deuteronomy in the scrolls, but many are close to the text of the traditional Hebrew Bible (the Masoretic Text) and the Samaritan Pentateuch”[2]
And you shall remember that you were a servant in the land of Egypt, and the Lord your [Yahweh] brought you out from there with a mighty hand and an outstretched arm. Therefore the Lord your [Yahweh] commanded you to keep 1 the Sabbath day to hallow it.
"For in six days the Lord made heaven and earth, the sea, and all that is in them and rested on the seventh day; so the Lord blessed the Sabbath day and hallowed it." 2
Remember that you were a slave in the land of Egypt, and the Lord your [Yahweh] brought you out from there with a mighty hand and an outstretched arm; therefore the Lord your [Yahweh] commanded you to keep the Sabbath day.
1. 4QDeutn, LXX. to perform MT, SP.
2. 4QDeutn, Not in MT, SP, LXX.
Comment: In the shorter traditional version of Deuteronomy 5:15, which appears in the Masoretic Text, Samaritan Pentateuch, and Septuagint, the Lord has commanded the Israelites (you) to perform the Sabbath day (the Septuagint reads to keep). But the longer version, found only in 4QDeutn, enjoins them to keep and to hallow the Sabbath day and then provides two reasons for this observance as found in the Exodus version of the 4th Commandment: “the Lord rested....and blessed the Sabbath day...” (Exodus 20:11). Another very early manuscript known as the Nash Papyrus has both reasons, but in the reverse order.
(TNIV) Chapter 11
Love and Obey the LORD
1 Love the LORD your [Yahweh] and keep his requirements, his decrees, his laws and his commands always.
2 Remember today that your children were not the ones who saw and experienced the discipline of the LORD your [Yahweh]: his majesty, his mighty hand, his outstretched arm;
3 the signs he performed and the things he did in the heart of Egypt, both to Pharaoh king of Egypt and to his whole country;
4 what he did to the Egyptian army, to its horses and chariots, how he overwhelmed them with the waters of the Red Sea as they were pursuing you, and how the LORD brought lasting ruin on them.
5 It was not your children who saw what he did for you in the wilderness until you arrived at this place,
6 and what he did to Dathan and Abiram, sons of Eliab the Reubenite, when the earth opened its mouth right in the middle of all Israel and swallowed them up with their households, their tents and every living thing that belonged to them.
7 But it was your own eyes that saw all these great things the LORD has done.
8 Observe therefore all the commands I am giving you today, so that you may have the strength to go in and take over the land that you are crossing the Jordan to possess,
9 and so that you may live long in the land that the LORD swore to your ancestors to give to them and their descendants, a land flowing with milk and honey.
10 The land you are entering to take over is not like the land of Egypt, from which you have come, where you planted your seed and irrigated it by foot as in a vegetable garden.
11 But the land you are crossing the Jordan to take possession of is a land of mountains and valleys that drinks rain from heaven.
12 It is a land the LORD your [Yahweh] cares for; the eyes of the LORD your [Yahweh] are continually on it from the beginning of the year to its end.
13 So if you faithfully obey the commands I am giving you today—to love the LORD your [Yahweh] and to serve him with all your heart and with all your soul—
14 then I will send rain on your land in its season, both autumn and spring rains, so that you may gather in your grain, new wine and olive oil.
15 I will provide grass in the fields for your cattle, and you will eat and be satisfied.
16 Be careful, or you will be enticed to turn away and worship other [Yahweh]s and bow down to them.
17 Then the LORD’s anger will burn against you, and he will shut the heavens so that it will not rain and the ground will yield no produce, and you will soon perish from the good land the LORD is giving you.
18 Fix these words of mine in your hearts and minds; tie them as symbols on your hands and bind them on your foreheads.
19 Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up.
20 Write them on the doorframes of your houses and on your gates,
21 so that your days and the days of your children may be many in the land that the LORD swore to give your ancestors, as many as the days that the heavens are above the earth.
22 If you carefully observe all these commands I am giving you to follow—to love the LORD your [Yahweh], to walk in obedience to him and to hold fast to him—
23 then the LORD will drive out all these nations before you, and you will dispossess nations larger and stronger than you.
24 Every place where you set your foot will be yours: Your territory will extend from the desert to Lebanon, and from the Euphrates River to the Mediterranean Sea.
25 No one will be able to stand against you. The LORD your [Yahweh], as he promised you, will put the terror and fear of you on the whole land, wherever you go.
26 See, I am setting before you today a blessing and a curse—
27 the blessing if you obey the commands of the LORD your [Yahweh] that I am giving you today;
28 the curse if you disobey the commands of the LORD your [Yahweh] and turn from the way that I command you today by following other [Yahweh]s, which you have not known.
29 When the LORD your [Yahweh] has brought you into the land you are entering to possess, you are to proclaim on Mount Gerizim the blessings, and on Mount Ebal the curses.
30 As you know, these mountains are across the Jordan, westward, toward the setting sun, near the great trees of Moreh, in the territory of those Canaanites living in the Arabah in the vicinity of Gilgal.
31 You are about to cross the Jordan to enter and take possession of the land the LORD your [Yahweh] is giving you. When you have taken it over and are living there,
32 be sure that you obey all the decrees and laws I am setting before you today.
Footnotes:
[1] Theodor H. Gaster, The Dead Sea Scriptures (with Notes and Introduction), (Doubleday Anchor, 1964), Pg. 14.
[2] Vander Kam, James and Peter Flint, The Meaning of The Dead Sea Scrolls, (San Francisco: Harper Collins Publishers, 2002), 111.
Deuteronomy 11:1 “Love the LORD your [Yahweh] and keep his requirements, his decrees, his laws and his commands always.”
Contained in the opening verses of Chapter 11, Moses enlightens the Israelites on how to love [Yahweh] and reminds them that [Yahweh]’s acts have not been punishment, but discipline. As far as the collection of blessings and cursings, they stress on the penalty of obedience and disobedience in the present as well as the future.
This part of Moses address to the Israelites finishes with an exhortation to obey [Yahweh]’s covenant. This basic stipulation puts forth a foundation for future stipulations that recognize [Yahweh]’s election of Israel by love and grace.
Abandoned Caves
Also located in this study of Deuteronomy exists The Dead Sea Scrolls. These scrolls where found in numerous caves (11 in total) located near an abandoned community called Khirbet Qumran. This community is located at the northern end of the Dead Sea. The ruins of the buildings are centrally located around one central building, which existed near the primary cave of which the principle scrolls where found. These scrolls where discovered in 1947. During excavation, evidence of coins where found that established a continuous occupancy, with the exception from 31 B.C. to 5 B.C. due to an earthquake, from 125 B.C. until 68 A.D. It is believed that the men of Khirbet Qumran were Essenes.
“…that is, members of a pietistic brotherhood whose tenets and practices, as described by the first-century writers Philo and Josephus, bear a striking resemblance to those outlined in the Scrolls and who are indeed said by Pliny the Elder (23-79 A.D.) to have lived in the area at the period in question.”[1]
This by no means states that the Scrolls where written by the Essenes, but where cherished and read by them.
Now, the Dead Sea Scrolls contain in the region of 825 – 870 documents that include text from The Hebrew Bible. Upon further analysis, these documents where written in the period of 2nd century BC and 1st century AD. Roughly, 30% exist in fragments from The Hebrew Bible, 25% in non-canonical text, 30% in biblical commentaries, and about 15% remain unidentified. With most of the scrolls written in Hebrew, Biblical Hebrew, or Dead Sea Scroll Hebrew, there contains no evidence of the Khirbet Qumran community altering the text to reflect their own theology. Of the biblical texts, The Psalms remain most cited, followed by The Book of Isaiah and The Book of Deuteronomy. The one that bears the most attention at this point remains The Book of Deuteronomy which 33 fragments where located in 6 caves.
Now, there remains much controversy over the Dead Sea Scrolls. This section of the study is written in neither agreement nor disagreement. It remains only to enlighten ones’ mind. With that said, these fragments (or manuscripts) contain several interesting features worth mentioning. The first is that 2 of the scrolls (4QpaleoDeut rand 4QpaleoDeut s) were written in paleo-Hebrew, not the traditional square script. Secondly, a Greek copy (4QLXXDeut) was used here at Khirbet Qumran meaning that at least some spoke Greek, Hebrew, and Aramaic. Thirdly, one fragment (pap6QDeut) was written on papyrus. Papyrus is a much more fragile material versus leather that the others where written. Finally, three fragments (4QDeutk1, 4QDeutk2, and 4QDeutk3) remain difficult to piece together in order to find out which manuscript each belongs to.
“It is not easy to offer a precise account of the textual nature of Deuteronomy in the scrolls, but many are close to the text of the traditional Hebrew Bible (the Masoretic Text) and the Samaritan Pentateuch”[2]
And you shall remember that you were a servant in the land of Egypt, and the Lord your [Yahweh] brought you out from there with a mighty hand and an outstretched arm. Therefore the Lord your [Yahweh] commanded you to keep 1 the Sabbath day to hallow it.
"For in six days the Lord made heaven and earth, the sea, and all that is in them and rested on the seventh day; so the Lord blessed the Sabbath day and hallowed it." 2
Remember that you were a slave in the land of Egypt, and the Lord your [Yahweh] brought you out from there with a mighty hand and an outstretched arm; therefore the Lord your [Yahweh] commanded you to keep the Sabbath day.
1. 4QDeutn, LXX. to perform MT, SP.
2. 4QDeutn, Not in MT, SP, LXX.
Comment: In the shorter traditional version of Deuteronomy 5:15, which appears in the Masoretic Text, Samaritan Pentateuch, and Septuagint, the Lord has commanded the Israelites (you) to perform the Sabbath day (the Septuagint reads to keep). But the longer version, found only in 4QDeutn, enjoins them to keep and to hallow the Sabbath day and then provides two reasons for this observance as found in the Exodus version of the 4th Commandment: “the Lord rested....and blessed the Sabbath day...” (Exodus 20:11). Another very early manuscript known as the Nash Papyrus has both reasons, but in the reverse order.
(TNIV) Chapter 11
Love and Obey the LORD
1 Love the LORD your [Yahweh] and keep his requirements, his decrees, his laws and his commands always.
2 Remember today that your children were not the ones who saw and experienced the discipline of the LORD your [Yahweh]: his majesty, his mighty hand, his outstretched arm;
3 the signs he performed and the things he did in the heart of Egypt, both to Pharaoh king of Egypt and to his whole country;
4 what he did to the Egyptian army, to its horses and chariots, how he overwhelmed them with the waters of the Red Sea as they were pursuing you, and how the LORD brought lasting ruin on them.
5 It was not your children who saw what he did for you in the wilderness until you arrived at this place,
6 and what he did to Dathan and Abiram, sons of Eliab the Reubenite, when the earth opened its mouth right in the middle of all Israel and swallowed them up with their households, their tents and every living thing that belonged to them.
7 But it was your own eyes that saw all these great things the LORD has done.
8 Observe therefore all the commands I am giving you today, so that you may have the strength to go in and take over the land that you are crossing the Jordan to possess,
9 and so that you may live long in the land that the LORD swore to your ancestors to give to them and their descendants, a land flowing with milk and honey.
10 The land you are entering to take over is not like the land of Egypt, from which you have come, where you planted your seed and irrigated it by foot as in a vegetable garden.
11 But the land you are crossing the Jordan to take possession of is a land of mountains and valleys that drinks rain from heaven.
12 It is a land the LORD your [Yahweh] cares for; the eyes of the LORD your [Yahweh] are continually on it from the beginning of the year to its end.
13 So if you faithfully obey the commands I am giving you today—to love the LORD your [Yahweh] and to serve him with all your heart and with all your soul—
14 then I will send rain on your land in its season, both autumn and spring rains, so that you may gather in your grain, new wine and olive oil.
15 I will provide grass in the fields for your cattle, and you will eat and be satisfied.
16 Be careful, or you will be enticed to turn away and worship other [Yahweh]s and bow down to them.
17 Then the LORD’s anger will burn against you, and he will shut the heavens so that it will not rain and the ground will yield no produce, and you will soon perish from the good land the LORD is giving you.
18 Fix these words of mine in your hearts and minds; tie them as symbols on your hands and bind them on your foreheads.
19 Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up.
20 Write them on the doorframes of your houses and on your gates,
21 so that your days and the days of your children may be many in the land that the LORD swore to give your ancestors, as many as the days that the heavens are above the earth.
22 If you carefully observe all these commands I am giving you to follow—to love the LORD your [Yahweh], to walk in obedience to him and to hold fast to him—
23 then the LORD will drive out all these nations before you, and you will dispossess nations larger and stronger than you.
24 Every place where you set your foot will be yours: Your territory will extend from the desert to Lebanon, and from the Euphrates River to the Mediterranean Sea.
25 No one will be able to stand against you. The LORD your [Yahweh], as he promised you, will put the terror and fear of you on the whole land, wherever you go.
26 See, I am setting before you today a blessing and a curse—
27 the blessing if you obey the commands of the LORD your [Yahweh] that I am giving you today;
28 the curse if you disobey the commands of the LORD your [Yahweh] and turn from the way that I command you today by following other [Yahweh]s, which you have not known.
29 When the LORD your [Yahweh] has brought you into the land you are entering to possess, you are to proclaim on Mount Gerizim the blessings, and on Mount Ebal the curses.
30 As you know, these mountains are across the Jordan, westward, toward the setting sun, near the great trees of Moreh, in the territory of those Canaanites living in the Arabah in the vicinity of Gilgal.
31 You are about to cross the Jordan to enter and take possession of the land the LORD your [Yahweh] is giving you. When you have taken it over and are living there,
32 be sure that you obey all the decrees and laws I am setting before you today.
Footnotes:
[1] Theodor H. Gaster, The Dead Sea Scriptures (with Notes and Introduction), (Doubleday Anchor, 1964), Pg. 14.
[2] Vander Kam, James and Peter Flint, The Meaning of The Dead Sea Scrolls, (San Francisco: Harper Collins Publishers, 2002), 111.
Study Questions for Chapter 11
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) What does “the Lord your [Yahweh] require of you”?
2.) What distinction, if any, is there between [Yahweh]’s statues, judgments and commandments?
3.) What was the difference between the land of Egypt and the Promised Land?
4.) How were the Israelites to impart [Yahweh]’s word to their children?
5.) What was [Yahweh] really asking them to do when He said, “Remember these commands and cherish them. Tie them on your arms and wear them on your foreheads as a reminder?”
6.) What is one thing you have learned about the will of [Yahweh]?
7.) Why should the Israelites have been able to trust the Lord?
8.) Why should you be able to trust the Lord?
9.) How is faith developed?
10.) In what way is the Christian life different from the natural life?
11.) In what way did Moses tell the Israelites that Canaan would be different from Egypt?
12.) In the spiritual life, from whom does blessing come?
13.) Give two secrets of the Christian life, which Moses gave to the Children of Israel.
14.) What is Christian living?
15.) In what way are people sometimes confused about Christian living?
16.) What is the Christians’ motivation?
1.) What does “the Lord your [Yahweh] require of you”?
2.) What distinction, if any, is there between [Yahweh]’s statues, judgments and commandments?
3.) What was the difference between the land of Egypt and the Promised Land?
4.) How were the Israelites to impart [Yahweh]’s word to their children?
5.) What was [Yahweh] really asking them to do when He said, “Remember these commands and cherish them. Tie them on your arms and wear them on your foreheads as a reminder?”
6.) What is one thing you have learned about the will of [Yahweh]?
7.) Why should the Israelites have been able to trust the Lord?
8.) Why should you be able to trust the Lord?
9.) How is faith developed?
10.) In what way is the Christian life different from the natural life?
11.) In what way did Moses tell the Israelites that Canaan would be different from Egypt?
12.) In the spiritual life, from whom does blessing come?
13.) Give two secrets of the Christian life, which Moses gave to the Children of Israel.
14.) What is Christian living?
15.) In what way are people sometimes confused about Christian living?
16.) What is the Christians’ motivation?
Chapter 12
At the end of this Chapter, there contains 17 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 12, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Deuteronomy 12:1 - 14 “These are the decrees and laws you must be careful to follow in the land that the LORD, the [Yahweh] of your ancestors, has given you to possess—as long as you live in the land. Destroy completely all the places on the high mountains, on the hills and under every spreading tree, where the nations you are dispossessing worship their [Yahweh]’s. Break down their altars, smash their sacred stones and burn their Asherah poles in the fire; cut down the idols of their [Yahweh]’s and wipe out their names from those places. You must not worship the LORD your [Yahweh] in their way. But you are to seek the place the LORD your [Yahweh] will choose from among all your tribes to put his Name there for his dwelling. To that place you must go; there bring your burnt offerings and sacrifices, your tithes and special gifts, what you have vowed to give and your freewill offerings, and the firstborn of your herds and flocks. There, in the presence of the LORD your [Yahweh], you and your families shall eat and shall rejoice in everything you have put your hand to, because the LORD your [Yahweh] has blessed you. You are not to do as we do here today, everyone doing as they see fit, since you have not yet reached the resting place and the inheritance the LORD your [Yahweh] is giving you. But you will cross the Jordan and settle in the land the LORD your [Yahweh] is giving you as an inheritance, and he will give you rest from all your enemies around you so that you will live in safety. Then to the place the LORD your [Yahweh] will choose as a dwelling for his Name—there you are to bring everything I command you: your burnt offerings and sacrifices, your tithes and special gifts, and all the choice possessions you have vowed to the LORD. And there rejoice before the LORD your [Yahweh]—you, your sons and daughters, your male and female servants, and the Levites from your towns who have no allotment or inheritance of their own. Be careful not to sacrifice your burnt offerings anywhere you please. Offer them only at the place the LORD will choose in one of your tribes, and there observe everything I command you.”
Worship
This true worship can be found in Deuteronomy 12:1 – 14. Here, Moses announces that the travels of the tabernacle would not go on forever. There will be a time and place where the name of [Yahweh] would settle. There are three parts to this section of scripture:
1.) Invitation to worship (vv. 2 – 7)
2.) Description and nature of worship (vv. 8 – 12)
3.) Concluding exhortation (vv. 13 – 14)
Who is the object of true worship?
This question is answered in the barest of details. Moses spoke of the gods of other nations. Theses gods are not deserving of names. They were nothing but mere images of a depraved mind. They were made of stone and wood with decorative stones attached that can be destroyed by fire and pounded into dust. On the other hand, the Israelites where called to worship [Yahweh]. Not only has He revealed His name (Exodus 3:15), but established Himself as the [Yahweh] of their ancestors. He is not only a personal [Yahweh], but a [Yahweh] that considers us His sons.
Who are the subjects of true worship?
This is not about who worship is, but who may worship acceptably. Moses speaks of two kinds of worshipers. On one hand, he speaks of the nations you shall destroy. The nations that worship where considered an abomination. They where not to make any covenants and show no favor towards them; but, on the other hand, true worship involves not just the male adults, but the entire family (even aliens).
“Throughout his addresses Moses perceived Israel as a community of faith that was to gather regularly for worship in [Yahweh]'s presence: a chosen people in a chosen land gathered at the chosen place for worship of the One who had graciously chosen them.”[1]
With this statement, the facts where declared that the presence of [Yahweh] to all believers is equal and access is equal whether Jew or Greek, slave or free, male or female.
Where is the place of true worship?
First, it is the place where The Lord, the [Yahweh] of Israel, would choose.
Second, the place would be chosen from all the Tribes.
Thirdly, the place would have [Yahweh]’s name on it.
Fourthly, it would be a dwelling place for [Yahweh].
However, it would be different from all other pagans’ shrines.
What is the motivation for true worship?
Moses does not spell out the motivation for pagan worship. However, based on clear attributions of wealth, one might think the motivation behind pagan worship might be the demand for security. Moses does speak of how seductive and misleading the power of idolatry is.
By contrast, Deuteronomy 12 provides a succession of reasons why future generations should be motivated. First, [Yahweh] would give the promise land to them and to generations to come. Secondly, [Yahweh] would bless their economic activities. Thirdly, they would have rest. Fourthly, [Yahweh] would give them the land of Canaan as a special grant.
Fifthly, they would be provided with security.
What are the characteristics of true worship?
True worship does not take its cues from the world. The object of worship, not the worshiper, designs it. At the place of [Yahweh], His people may do the following:
1.) See the face of [Yahweh].
2.) Hear the reading of the Torah.
3.) Learn to fear [Yahweh].
4.) Rejoice before [Yahweh].
5.) Eat before [Yahweh].
6.) Present their sacrifices.
7.) Celebrate The Passover, Pentecost, and The Feast of Booths.
8.) Settle legal disputes.
9.) Observe others serving in the name of [Yahweh].
10.) Present thanksgiving offerings
11.) Demonstrate their covenant commitment.
12.) Demonstrate communal solidarity.
This is a wonderful list of worship activities to perform or experience. Each of these contains a profoundly positive sense to them.
Deuteronomy 12:5 “But you are to seek the place the LORD your [Yahweh] will choose from among all your tribes to put his Name there for his dwelling. To that place you must go…”
The task we have before us is to tackle the usage of the ‘Name’ phraseology. It occurs here after the command to destroy the alters and high places in Canaan. Moses encourages the people to bring their offerings to the place of the Lord only after they have conquered the land and The Lord has given them rest. A similar statement is made in Deuteronomy 14:23 – 24. In addition to this, Deuteronomy 16:6, 11, and 16 repeat this.
Deuteronomy 14:23 - 24 “…and you have been blessed by the LORD your [Yahweh] and cannot carry your tithe (because the place where the LORD will choose to put his Name is so far away)…”
Deuteronomy 16:6 “…except in the place he will choose as a dwelling for his Name.”
Deuteronomy 16:11 “And rejoice before the LORD your [Yahweh] at the place he will choose as a dwelling for his Name—…”
Deuteronomy 16:16 “Three times a year all your men must appear before the LORD your [Yahweh] at the place he will choose…”
(TNIV) Chapter 12
The One Place of Worship
1 These are the decrees and laws you must be careful to follow in the land that the LORD, the [Yahweh] of your ancestors, has given you to possess—as long as you live in the land.
2 Destroy completely all the places on the high mountains, on the hills and under every spreading tree, where the nations you are dispossessing worship their gods.
3 Break down their altars, smash their sacred stones and burn their Asherah poles in the ire; cut down the idols of their gods and wipe out their names from those places.
4 You must not worship the LORD your [Yahweh] in their way.
5 But you are to seek the place the LORD your [Yahweh] will choose from among all your tribes to put his Name there for his dwelling. To that place you must go;
6 there bring your burnt offerings and sacrifices, your tithes and special gifts, what you have vowed to give and your freewill offerings, and the firstborn of your herds and flocks.
7 There, in the presence of the LORD your [Yahweh], you and your families shall eat and shall rejoice in everything you have put your hand to, because the LORD your [Yahweh] has blessed you.
8 You are not to do as we do here today, everyone doing as they see fit,
9 since you have not yet reached the resting place and the inheritance the LORD your [Yahweh] is giving you.
10 But you will cross the Jordan and settle in the land the LORD your [Yahweh] is giving you as an inheritance, and he will give you rest from all your enemies around you so that you will live in safety.
11 Then to the place the LORD your [Yahweh] will choose as a dwelling for his Name—there you are to bring everything I command you: your burnt offerings and sacrifices, your tithes and special gifts, and all the choice possessions you have vowed to the LORD.
12 And there rejoice before the LORD your [Yahweh]—you, your sons and daughters, your male and female servants, and the Levites from your towns who have no allotment or inheritance of their own.
13 Be careful not to sacrifice your burnt offerings anywhere you please.
14 Offer them only at the place the LORD will choose in one of your tribes, and there observe everything I command you.
15 Nevertheless, you may slaughter your animals in any of your towns and eat as much of the meat as you want, as if it were gazelle or deer, according to the blessing the LORD your [Yahweh] gives you. Both the ceremonially unclean and the clean may eat it.
16 But you must not eat the blood; pour it out on the ground like water.
17 You must not eat in your own towns the tithe of your grain and new wine and olive oil, or the firstborn of your herds and flocks, or whatever you have vowed to give, or your freewill offerings or special gifts.
18 Instead, you are to eat them in the presence of the LORD your [Yahweh] at the place the LORD your [Yahweh] will choose—you, your sons and daughters, your male and female servants, and the Levites from your towns—and you are to rejoice before the LORD your [Yahweh] in everything you put your hand to.
19 Be careful not to neglect the Levites as long as you live in your land.
20 When the LORD your [Yahweh] has enlarged your territory as he promised you, and you crave meat and say, “I would like some meat,” then you may eat as much of it as you want.
21 If the place where the LORD your [Yahweh] chooses to put his Name is too far away from you, you may slaughter animals from the herds and flocks the LORD has given you, as I have commanded you, and in your own towns you may eat as much of them as you want.
22 Eat them as you would gazelle or deer. Both the ceremonially unclean and the clean may eat.
23 But be sure you do not eat the blood, because the blood is the life, and you must not eat the life with the meat.
24 You must not eat the blood; pour it out on the ground like water.
25 Do not eat it, so that it may go well with you and your children after you, because you will be doing what is right in the eyes of the LORD.
26 But take your consecrated things and whatever you have vowed to give, and go to the place the LORD will choose.
27 Present your burnt offerings on the altar of the LORD your [Yahweh], both the meat and the blood. The blood of your sacrifices must be poured beside the altar of the LORD your [Yahweh], but you may eat the meat.
28 Be careful to obey all these regulations I am giving you, so that it may always go well with you and your children after you, because you will be doing what is good and right in the eyes of the LORD your [Yahweh].
29 The LORD your [Yahweh] will cut off before you the nations you are about to invade and dispossess. But when you have driven them out and settled in their land,
30 and after they have been destroyed before you, be careful not to be ensnared by inquiring about their [Yahweh]s, saying, “How do these nations serve their [Yahweh]s? We will do the same.”
31 You must not worship the LORD your [Yahweh] in their way, because in worshiping their [Yahweh]s, they do all kinds of detestable things the LORD hates. They even burn their sons and daughters in the fire as sacrifices to their [Yahweh]s.
*32 See that you do all I command you; do not add to it or take away from it.
Footnotes:
[1] Daniel I. Block. "The Joy of Worship: The Mosaic Invitation to the Presence of [Yahweh]." Bibliotheca Sacra, 162, (April – June 2005); 135.
Worship
This true worship can be found in Deuteronomy 12:1 – 14. Here, Moses announces that the travels of the tabernacle would not go on forever. There will be a time and place where the name of [Yahweh] would settle. There are three parts to this section of scripture:
1.) Invitation to worship (vv. 2 – 7)
2.) Description and nature of worship (vv. 8 – 12)
3.) Concluding exhortation (vv. 13 – 14)
Who is the object of true worship?
This question is answered in the barest of details. Moses spoke of the gods of other nations. Theses gods are not deserving of names. They were nothing but mere images of a depraved mind. They were made of stone and wood with decorative stones attached that can be destroyed by fire and pounded into dust. On the other hand, the Israelites where called to worship [Yahweh]. Not only has He revealed His name (Exodus 3:15), but established Himself as the [Yahweh] of their ancestors. He is not only a personal [Yahweh], but a [Yahweh] that considers us His sons.
Who are the subjects of true worship?
This is not about who worship is, but who may worship acceptably. Moses speaks of two kinds of worshipers. On one hand, he speaks of the nations you shall destroy. The nations that worship where considered an abomination. They where not to make any covenants and show no favor towards them; but, on the other hand, true worship involves not just the male adults, but the entire family (even aliens).
“Throughout his addresses Moses perceived Israel as a community of faith that was to gather regularly for worship in [Yahweh]'s presence: a chosen people in a chosen land gathered at the chosen place for worship of the One who had graciously chosen them.”[1]
With this statement, the facts where declared that the presence of [Yahweh] to all believers is equal and access is equal whether Jew or Greek, slave or free, male or female.
Where is the place of true worship?
First, it is the place where The Lord, the [Yahweh] of Israel, would choose.
Second, the place would be chosen from all the Tribes.
Thirdly, the place would have [Yahweh]’s name on it.
Fourthly, it would be a dwelling place for [Yahweh].
However, it would be different from all other pagans’ shrines.
What is the motivation for true worship?
Moses does not spell out the motivation for pagan worship. However, based on clear attributions of wealth, one might think the motivation behind pagan worship might be the demand for security. Moses does speak of how seductive and misleading the power of idolatry is.
By contrast, Deuteronomy 12 provides a succession of reasons why future generations should be motivated. First, [Yahweh] would give the promise land to them and to generations to come. Secondly, [Yahweh] would bless their economic activities. Thirdly, they would have rest. Fourthly, [Yahweh] would give them the land of Canaan as a special grant.
Fifthly, they would be provided with security.
What are the characteristics of true worship?
True worship does not take its cues from the world. The object of worship, not the worshiper, designs it. At the place of [Yahweh], His people may do the following:
1.) See the face of [Yahweh].
2.) Hear the reading of the Torah.
3.) Learn to fear [Yahweh].
4.) Rejoice before [Yahweh].
5.) Eat before [Yahweh].
6.) Present their sacrifices.
7.) Celebrate The Passover, Pentecost, and The Feast of Booths.
8.) Settle legal disputes.
9.) Observe others serving in the name of [Yahweh].
10.) Present thanksgiving offerings
11.) Demonstrate their covenant commitment.
12.) Demonstrate communal solidarity.
This is a wonderful list of worship activities to perform or experience. Each of these contains a profoundly positive sense to them.
Deuteronomy 12:5 “But you are to seek the place the LORD your [Yahweh] will choose from among all your tribes to put his Name there for his dwelling. To that place you must go…”
The task we have before us is to tackle the usage of the ‘Name’ phraseology. It occurs here after the command to destroy the alters and high places in Canaan. Moses encourages the people to bring their offerings to the place of the Lord only after they have conquered the land and The Lord has given them rest. A similar statement is made in Deuteronomy 14:23 – 24. In addition to this, Deuteronomy 16:6, 11, and 16 repeat this.
Deuteronomy 14:23 - 24 “…and you have been blessed by the LORD your [Yahweh] and cannot carry your tithe (because the place where the LORD will choose to put his Name is so far away)…”
Deuteronomy 16:6 “…except in the place he will choose as a dwelling for his Name.”
Deuteronomy 16:11 “And rejoice before the LORD your [Yahweh] at the place he will choose as a dwelling for his Name—…”
Deuteronomy 16:16 “Three times a year all your men must appear before the LORD your [Yahweh] at the place he will choose…”
(TNIV) Chapter 12
The One Place of Worship
1 These are the decrees and laws you must be careful to follow in the land that the LORD, the [Yahweh] of your ancestors, has given you to possess—as long as you live in the land.
2 Destroy completely all the places on the high mountains, on the hills and under every spreading tree, where the nations you are dispossessing worship their gods.
3 Break down their altars, smash their sacred stones and burn their Asherah poles in the ire; cut down the idols of their gods and wipe out their names from those places.
4 You must not worship the LORD your [Yahweh] in their way.
5 But you are to seek the place the LORD your [Yahweh] will choose from among all your tribes to put his Name there for his dwelling. To that place you must go;
6 there bring your burnt offerings and sacrifices, your tithes and special gifts, what you have vowed to give and your freewill offerings, and the firstborn of your herds and flocks.
7 There, in the presence of the LORD your [Yahweh], you and your families shall eat and shall rejoice in everything you have put your hand to, because the LORD your [Yahweh] has blessed you.
8 You are not to do as we do here today, everyone doing as they see fit,
9 since you have not yet reached the resting place and the inheritance the LORD your [Yahweh] is giving you.
10 But you will cross the Jordan and settle in the land the LORD your [Yahweh] is giving you as an inheritance, and he will give you rest from all your enemies around you so that you will live in safety.
11 Then to the place the LORD your [Yahweh] will choose as a dwelling for his Name—there you are to bring everything I command you: your burnt offerings and sacrifices, your tithes and special gifts, and all the choice possessions you have vowed to the LORD.
12 And there rejoice before the LORD your [Yahweh]—you, your sons and daughters, your male and female servants, and the Levites from your towns who have no allotment or inheritance of their own.
13 Be careful not to sacrifice your burnt offerings anywhere you please.
14 Offer them only at the place the LORD will choose in one of your tribes, and there observe everything I command you.
15 Nevertheless, you may slaughter your animals in any of your towns and eat as much of the meat as you want, as if it were gazelle or deer, according to the blessing the LORD your [Yahweh] gives you. Both the ceremonially unclean and the clean may eat it.
16 But you must not eat the blood; pour it out on the ground like water.
17 You must not eat in your own towns the tithe of your grain and new wine and olive oil, or the firstborn of your herds and flocks, or whatever you have vowed to give, or your freewill offerings or special gifts.
18 Instead, you are to eat them in the presence of the LORD your [Yahweh] at the place the LORD your [Yahweh] will choose—you, your sons and daughters, your male and female servants, and the Levites from your towns—and you are to rejoice before the LORD your [Yahweh] in everything you put your hand to.
19 Be careful not to neglect the Levites as long as you live in your land.
20 When the LORD your [Yahweh] has enlarged your territory as he promised you, and you crave meat and say, “I would like some meat,” then you may eat as much of it as you want.
21 If the place where the LORD your [Yahweh] chooses to put his Name is too far away from you, you may slaughter animals from the herds and flocks the LORD has given you, as I have commanded you, and in your own towns you may eat as much of them as you want.
22 Eat them as you would gazelle or deer. Both the ceremonially unclean and the clean may eat.
23 But be sure you do not eat the blood, because the blood is the life, and you must not eat the life with the meat.
24 You must not eat the blood; pour it out on the ground like water.
25 Do not eat it, so that it may go well with you and your children after you, because you will be doing what is right in the eyes of the LORD.
26 But take your consecrated things and whatever you have vowed to give, and go to the place the LORD will choose.
27 Present your burnt offerings on the altar of the LORD your [Yahweh], both the meat and the blood. The blood of your sacrifices must be poured beside the altar of the LORD your [Yahweh], but you may eat the meat.
28 Be careful to obey all these regulations I am giving you, so that it may always go well with you and your children after you, because you will be doing what is good and right in the eyes of the LORD your [Yahweh].
29 The LORD your [Yahweh] will cut off before you the nations you are about to invade and dispossess. But when you have driven them out and settled in their land,
30 and after they have been destroyed before you, be careful not to be ensnared by inquiring about their [Yahweh]s, saying, “How do these nations serve their [Yahweh]s? We will do the same.”
31 You must not worship the LORD your [Yahweh] in their way, because in worshiping their [Yahweh]s, they do all kinds of detestable things the LORD hates. They even burn their sons and daughters in the fire as sacrifices to their [Yahweh]s.
*32 See that you do all I command you; do not add to it or take away from it.
Footnotes:
[1] Daniel I. Block. "The Joy of Worship: The Mosaic Invitation to the Presence of [Yahweh]." Bibliotheca Sacra, 162, (April – June 2005); 135.
Study Questions for Chapter 12
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) How were they to treat the inhabitants of the land of Canaan?
2.) What was the law concerning the eating of meat?
3.) What test was given to determine a false prophet?
4.) What was to be done to the one who followed other [Yahweh]’s?
5.) What sin was involved in cutting your hair “for the dead”?
6.) Explain the laws concerning the tithe.
7.) How were they to treat the poor in the land?
8.) What was the law concerning firstborn animals?
9.) Review the ordinances related to the keeping of the Passover, the Feast of Weeks, and the Feast of Tabernacles.
10.) Why was it important to claim that there was only one place (Jerusalem) to worship the LORD? Why do you think this has changed?
11.) How could Moses make the statement, “When that time comes, you must not do as you have been doing? Until now you have all been worshiping as you please?”
12.) What aspect of the Israelites’ lives does Moses begin to discuss?
13.) When the Israelites entered Canaan, what were they to do about Canaanish forms of worship?
14.) What are some human elements in our church service that can take our eyes off [Yahweh]?
15.) Why does [Yahweh] forbid the eating of blood?
16.) Why is it that if you live in the original part of the promised land, you are not to kill and eat any of the sacrifices at home, but if the land is expanded and you live in an outlying area, it is okay to kill and eat the sacrifices at home?
17.) Why is the way we worship [Yahweh] so important?
1.) How were they to treat the inhabitants of the land of Canaan?
2.) What was the law concerning the eating of meat?
3.) What test was given to determine a false prophet?
4.) What was to be done to the one who followed other [Yahweh]’s?
5.) What sin was involved in cutting your hair “for the dead”?
6.) Explain the laws concerning the tithe.
7.) How were they to treat the poor in the land?
8.) What was the law concerning firstborn animals?
9.) Review the ordinances related to the keeping of the Passover, the Feast of Weeks, and the Feast of Tabernacles.
10.) Why was it important to claim that there was only one place (Jerusalem) to worship the LORD? Why do you think this has changed?
11.) How could Moses make the statement, “When that time comes, you must not do as you have been doing? Until now you have all been worshiping as you please?”
12.) What aspect of the Israelites’ lives does Moses begin to discuss?
13.) When the Israelites entered Canaan, what were they to do about Canaanish forms of worship?
14.) What are some human elements in our church service that can take our eyes off [Yahweh]?
15.) Why does [Yahweh] forbid the eating of blood?
16.) Why is it that if you live in the original part of the promised land, you are not to kill and eat any of the sacrifices at home, but if the land is expanded and you live in an outlying area, it is okay to kill and eat the sacrifices at home?
17.) Why is the way we worship [Yahweh] so important?
Chapter 13
At the end of this Chapter, there contains 6 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 13, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Not Serious
Commandment 3 deals with Chapter 13 in the way of addressing the various ways of not taking [Yahweh] seriously. The 9th Commandment seems to parallel 3 in this area by 1) taking your commitment with your fellow man seriously 2) assuming that he would do the same and 3) not accusing falsely.
Deuteronomy 13 contains a series of three laws consistently deal with apostasy. The first 2 are in vss. 1 – 10 which deal with the encouragement of worship to other [Yahweh]’s that originates with a prophet, family member, spouse, or close friend.
Deuteronomy 13:1 - 10 “If a prophet, or one who foretells by dreams, appears among you and announces to you a sign or wonder, and if the sign or wonder spoken of takes place, and the prophet says, “Let us follow other [Yahweh]’s” ([Yahweh]’s you have not known) “and let us worship them,” you must not listen to the words of that prophet or dreamer. The LORD your [Yahweh] is testing you to find out whether you love him with all your heart and with all your soul. It is the LORD your [Yahweh] you must follow, and him you must revere. Keep his commands and obey him; serve him and hold fast to him. That prophet or dreamer must be put to death for inciting rebellion against the LORD your [Yahweh], who brought you out of Egypt and redeemed you from the land of slavery. That prophet or dreamer tried to turn you from the way the LORD your [Yahweh] commanded you to follow. You must purge the evil from among you. If your very own brother, or your son or daughter, or the wife you love, or your closest friend secretly entices you, saying, “Let us go and worship other [Yahweh]’s” ([Yahweh]’s that neither you nor your ancestors have known, [Yahweh]’s of the peoples around you, whether near or far, from one end of the land to the other), do not yield to them or listen to them. Show them no pity. Do not spare them or shield them. You must certainly put them to death. Your hand must be the first in putting them to death, and then the hands of all the people. Stone them to death, because they tried to turn you away from the LORD your [Yahweh], who brought you out of Egypt, out of the land of slavery.”
The third is equally demanding for loyalty. This law requires for the entire population, cattle and property, to be put under the Deuteronomic ban and destroyed.
Deuteronomy 13:13 - 18 “…that wicked persons have arisen among you and have led the people of their town astray, saying, “Let us go and worship other [Yahweh]’s” ([Yahweh]’s you have not known), then you must inquire, probe and investigate it thoroughly. And if it is true and it has been proved that this detestable thing has been done among you, you must certainly put to the sword all who live in that town. Destroy it completely, both its people and its livestock. Gather all the plunder of the town into the middle of the public square and completely burn the town and all its plunder as a whole burnt offering to the LORD your [Yahweh]. It is to remain a ruin forever, never to be rebuilt. None of those condemned things shall be found in your hands, so that the LORD will turn from his fierce anger; he will show you mercy, have compassion on you, and increase your numbers, as he promised on oath to your ancestors, because you obey the LORD your [Yahweh], keeping all his commands that I am giving you today and doing what is right in his eyes.”
The Deuteronomic Covenant should be applied through our communal worship. It should remain acceptable, unified, sacrificial, joyful, compassionate, and consistent. Only Biblical worship should exist in the church and in the soul in a unified manner with sacrifices made in the power of The Spirit while having joy in the heart and compassion for others on a consistent basis.
(TNIV) Chapter 13
Worshiping Other gods
1*If a prophet, or one who foretells by dreams, appears among you and announces to you a sign or wonder,
2 and if the sign or wonder spoken of takes place, and the prophet says, “Let us follow other gods” (gods you have not known) “and let us worship them,”
3 you must not listen to the words of that prophet or dreamer. The LORD your [Yahweh] is testing you to find out whether you love him with all your heart and with all your soul.
4 It is the LORD your [Yahweh] you must follow, and him you must revere. Keep his commands and obey him; serve him and hold fast to him.
5 That prophet or dreamer must be put to death for inciting rebellion against the LORD your [Yahweh], who brought you out of Egypt and redeemed you from the land of slavery. That prophet or dreamer tried to turn you from the way the LORD your [Yahweh] commanded you to follow. You must purge the evil from among you.
6 If your very own brother, or your son or daughter, or the wife you love, or your closest friend secretly entices you, saying, “Let us go and worship other gods” (gods that neither you nor your ancestors have known,
7 gods of the peoples around you, whether near or far, from one end of the land to the other),
8 do not yield to them or listen to them. Show them no pity. Do not spare them or shield them.
9 You must certainly put them to death. Your hand must be the first in put- ting them to death, and then the hands of all the people.
10 Stone them to death, because they tried to turn you away from the LORD your [Yahweh], who brought you out of Egypt, out of the land of slavery.
11 Then all Israel will hear and be afraid, and no one among you will do such an evil thing again.
12 If you hear it said about one of the towns the LORD your [Yahweh] is giving you to live in
13 that wicked persons have arisen among you and have led the people of their town astray, saying, “Let us go and worship other gods” (gods you have not known),
14 then you must inquire, probe and investigate it thoroughly. And if it is true and it has been proved that this detestable thing has been done among you,
15 you must certainly put to the sword all who live in that town. Destroy it completely, both its people and its livestock.
16 Gather all the plunder of the town into the middle of the public square and completely burn the town and all its plunder as a whole burnt offering to the LORD your [Yahweh]. It is to remain a ruin forever, never to be rebuilt.
17 None of those condemned things shall be found in your hands, so that the LORD will turn from his fierce anger; he will show you mercy, have compassion on you, and increase your numbers, as he promised on oath to your ancestors,
18 because you obey the LORD your [Yahweh], keeping all his commands that I am giving you today and doing what is right in his eyes.
Commandment 3 deals with Chapter 13 in the way of addressing the various ways of not taking [Yahweh] seriously. The 9th Commandment seems to parallel 3 in this area by 1) taking your commitment with your fellow man seriously 2) assuming that he would do the same and 3) not accusing falsely.
Deuteronomy 13 contains a series of three laws consistently deal with apostasy. The first 2 are in vss. 1 – 10 which deal with the encouragement of worship to other [Yahweh]’s that originates with a prophet, family member, spouse, or close friend.
Deuteronomy 13:1 - 10 “If a prophet, or one who foretells by dreams, appears among you and announces to you a sign or wonder, and if the sign or wonder spoken of takes place, and the prophet says, “Let us follow other [Yahweh]’s” ([Yahweh]’s you have not known) “and let us worship them,” you must not listen to the words of that prophet or dreamer. The LORD your [Yahweh] is testing you to find out whether you love him with all your heart and with all your soul. It is the LORD your [Yahweh] you must follow, and him you must revere. Keep his commands and obey him; serve him and hold fast to him. That prophet or dreamer must be put to death for inciting rebellion against the LORD your [Yahweh], who brought you out of Egypt and redeemed you from the land of slavery. That prophet or dreamer tried to turn you from the way the LORD your [Yahweh] commanded you to follow. You must purge the evil from among you. If your very own brother, or your son or daughter, or the wife you love, or your closest friend secretly entices you, saying, “Let us go and worship other [Yahweh]’s” ([Yahweh]’s that neither you nor your ancestors have known, [Yahweh]’s of the peoples around you, whether near or far, from one end of the land to the other), do not yield to them or listen to them. Show them no pity. Do not spare them or shield them. You must certainly put them to death. Your hand must be the first in putting them to death, and then the hands of all the people. Stone them to death, because they tried to turn you away from the LORD your [Yahweh], who brought you out of Egypt, out of the land of slavery.”
The third is equally demanding for loyalty. This law requires for the entire population, cattle and property, to be put under the Deuteronomic ban and destroyed.
Deuteronomy 13:13 - 18 “…that wicked persons have arisen among you and have led the people of their town astray, saying, “Let us go and worship other [Yahweh]’s” ([Yahweh]’s you have not known), then you must inquire, probe and investigate it thoroughly. And if it is true and it has been proved that this detestable thing has been done among you, you must certainly put to the sword all who live in that town. Destroy it completely, both its people and its livestock. Gather all the plunder of the town into the middle of the public square and completely burn the town and all its plunder as a whole burnt offering to the LORD your [Yahweh]. It is to remain a ruin forever, never to be rebuilt. None of those condemned things shall be found in your hands, so that the LORD will turn from his fierce anger; he will show you mercy, have compassion on you, and increase your numbers, as he promised on oath to your ancestors, because you obey the LORD your [Yahweh], keeping all his commands that I am giving you today and doing what is right in his eyes.”
The Deuteronomic Covenant should be applied through our communal worship. It should remain acceptable, unified, sacrificial, joyful, compassionate, and consistent. Only Biblical worship should exist in the church and in the soul in a unified manner with sacrifices made in the power of The Spirit while having joy in the heart and compassion for others on a consistent basis.
(TNIV) Chapter 13
Worshiping Other gods
1*If a prophet, or one who foretells by dreams, appears among you and announces to you a sign or wonder,
2 and if the sign or wonder spoken of takes place, and the prophet says, “Let us follow other gods” (gods you have not known) “and let us worship them,”
3 you must not listen to the words of that prophet or dreamer. The LORD your [Yahweh] is testing you to find out whether you love him with all your heart and with all your soul.
4 It is the LORD your [Yahweh] you must follow, and him you must revere. Keep his commands and obey him; serve him and hold fast to him.
5 That prophet or dreamer must be put to death for inciting rebellion against the LORD your [Yahweh], who brought you out of Egypt and redeemed you from the land of slavery. That prophet or dreamer tried to turn you from the way the LORD your [Yahweh] commanded you to follow. You must purge the evil from among you.
6 If your very own brother, or your son or daughter, or the wife you love, or your closest friend secretly entices you, saying, “Let us go and worship other gods” (gods that neither you nor your ancestors have known,
7 gods of the peoples around you, whether near or far, from one end of the land to the other),
8 do not yield to them or listen to them. Show them no pity. Do not spare them or shield them.
9 You must certainly put them to death. Your hand must be the first in put- ting them to death, and then the hands of all the people.
10 Stone them to death, because they tried to turn you away from the LORD your [Yahweh], who brought you out of Egypt, out of the land of slavery.
11 Then all Israel will hear and be afraid, and no one among you will do such an evil thing again.
12 If you hear it said about one of the towns the LORD your [Yahweh] is giving you to live in
13 that wicked persons have arisen among you and have led the people of their town astray, saying, “Let us go and worship other gods” (gods you have not known),
14 then you must inquire, probe and investigate it thoroughly. And if it is true and it has been proved that this detestable thing has been done among you,
15 you must certainly put to the sword all who live in that town. Destroy it completely, both its people and its livestock.
16 Gather all the plunder of the town into the middle of the public square and completely burn the town and all its plunder as a whole burnt offering to the LORD your [Yahweh]. It is to remain a ruin forever, never to be rebuilt.
17 None of those condemned things shall be found in your hands, so that the LORD will turn from his fierce anger; he will show you mercy, have compassion on you, and increase your numbers, as he promised on oath to your ancestors,
18 because you obey the LORD your [Yahweh], keeping all his commands that I am giving you today and doing what is right in his eyes.
Study Questions for Chapter 13
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) Should we still be following the advice in Deuteronomy 13:1-3?
2.) [Yahweh] Himself seemed to use miracles to convince even Pharaoh to believe in Him, but now He says, “A prophet or an interpreter of dreams may promise a miracle or a wonder, in order to lead you to worship and serve [Yahweh]’s that you have not worshiped before. Even if what he promises comes true, do not pay any attention to him.” What criteria is [Yahweh] suggesting that we should use to judge miracle workers?
3.) Why was it necessary for the warning to be issued?
4.) When was Joshua deceived in the land of Canaan?
5.) How can we keep from being deceived?
6.) How can we tell if teaching is true or false?
1.) Should we still be following the advice in Deuteronomy 13:1-3?
2.) [Yahweh] Himself seemed to use miracles to convince even Pharaoh to believe in Him, but now He says, “A prophet or an interpreter of dreams may promise a miracle or a wonder, in order to lead you to worship and serve [Yahweh]’s that you have not worshiped before. Even if what he promises comes true, do not pay any attention to him.” What criteria is [Yahweh] suggesting that we should use to judge miracle workers?
3.) Why was it necessary for the warning to be issued?
4.) When was Joshua deceived in the land of Canaan?
5.) How can we keep from being deceived?
6.) How can we tell if teaching is true or false?
Chapter 14
At the end of this Chapter, there contains 8 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 14, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Commandment 3 also deals with Chapters 14 in the way of addressing the various ways of not taking [Yahweh] seriously. What is done to our bodies and what is brought to the table (given to others) should be of the highest standards for this remains not just conduct shown towards others but to [Yahweh] Himself.
Deuteronomy 14:6 “You may eat any animal that has a divided hoof and that chews the cud.”
Certain types of animals where allowed to be consumed by the Israelites such as cows, sheep, deer, and goats. These particular types of animals are herbivores and are less likely to transmit diseases. They all have split hooves and perspire from their feet, in turn decreasing the chance of disease. Cud chewing also improves digestion, therefore causing the animal to be healthier.
Deuteronomy 14:26 “Use the silver to buy whatever you like: cattle, sheep, wine or other fermented drink, or anything you wish. Then you and your household shall eat there in the presence of the LORD your [Yahweh] and rejoice.”
This particular has been debated as far as the daily purchase of alcohol for consumption. Is this true? The first thing to look at is its context. In the previous verses, it talks about the Israelites bringing the tithe to the sanctuary. The strong or fermented drink was often mixed in Biblical times with water (3 parts water, 1 part strong drink). Secondly, the Israelites where not allowed to get drunk on this mixture. The Old Testament contains many scriptures that forbid drunkenness. They would certainly apply here.
Therefore, the answer would be no. The strong drink would be for sacrificial purposes only, the word consumption is not mentioned, and it was heavily diluted in comparison to the beverages consumed today.
(TNIV) Chapter 14
Clean and Unclean Food
1 You are the children of the LORD your [Yahweh]. Do not cut yourselves or shave the front of your heads for the dead,
2 for you are a people holy to the LORD your [Yahweh]. Out of all the peoples on the face of the earth, the LORD has chosen you to be his treasured possession.
3 Do not eat any detestable thing.
4 These are the animals you may eat: the ox, the sheep, the goat,
5 the deer, the gazelle, the roe deer, the wild goat, the ibex, the antelope and the mountain sheep.
6 You may eat any animal that has a divided hoof and that chews the cud.
7 However, of those that chew the cud or that have a divided hoof you may not eat the camel, the rabbit or the hyrax. Although they chew the cud, they do not have a divided hoof; they are ceremonially unclean for you.
8 The pig is also unclean; although it has a divided hoof, it does not chew the cud. You are not to eat their meat or touch their carcasses.
9 Of all the creatures living in the water, you may eat any that has fins and scales.
10 But anything that does not have fins and scales you may not eat; for you it is unclean.
11 You may eat any clean bird.
12 But these you may not eat: the eagle, the vulture, the black vulture,
13 the red kite, the black kite, any kind of falcon,
14 any kind of raven,
15 the horned owl, the screech owl, the gull, any kind of hawk,
16 the little owl, the great owl, the white owl,
17 the desert owl, the osprey, the cormorant,
18 the stork, any kind of heron, the hoopoe and the bat.
19 All flying insects that swarm are unclean to you; do not eat them.
20 But any winged creature that is clean you may eat.
21 Do not eat anything you find already dead. You may give it to the foreigners residing in any of your towns, and they may eat it, or you may sell it to any other foreigner. But you are a people holy to the LORD your [Yahweh]. Do not cook a young goat in its mother’s milk.
Tithes
22 Be sure to set aside a tenth of all that your fields produce each year.
23 Eat the tithe of your grain, new wine and olive oil, and the firstborn of your herds and flocks in the presence of the LORD your [Yahweh] at the place he will choose as a dwelling for his Name, so that you may learn to revere the LORD your [Yahweh] always.
24 But if that place is too distant and you have been blessed by the LORD your [Yahweh] and cannot carry your tithe (because the place where the LORD will choose to put his Name is so far away),
25 then exchange your tithe for silver, and take the silver with you and go to the place the LORD your [Yahweh] will choose.
26 Use the silver to buy whatever you like: cattle, sheep, wine or other fermented drink, or anything you wish. Then you and your household shall eat there in the presence of the LORD your [Yahweh] and rejoice.
27 And do not neglect the Levites living in your towns, for they have no allotment or inheritance of their own.
28 At the end of every three years, bring all the tithes of that year’s produce and store it in your towns,
29 so that the Levites (who have no allotment or inheritance of their own) and the foreigners, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the LORD your [Yahweh] may bless you in all the work of your hands.
Deuteronomy 14:6 “You may eat any animal that has a divided hoof and that chews the cud.”
Certain types of animals where allowed to be consumed by the Israelites such as cows, sheep, deer, and goats. These particular types of animals are herbivores and are less likely to transmit diseases. They all have split hooves and perspire from their feet, in turn decreasing the chance of disease. Cud chewing also improves digestion, therefore causing the animal to be healthier.
Deuteronomy 14:26 “Use the silver to buy whatever you like: cattle, sheep, wine or other fermented drink, or anything you wish. Then you and your household shall eat there in the presence of the LORD your [Yahweh] and rejoice.”
This particular has been debated as far as the daily purchase of alcohol for consumption. Is this true? The first thing to look at is its context. In the previous verses, it talks about the Israelites bringing the tithe to the sanctuary. The strong or fermented drink was often mixed in Biblical times with water (3 parts water, 1 part strong drink). Secondly, the Israelites where not allowed to get drunk on this mixture. The Old Testament contains many scriptures that forbid drunkenness. They would certainly apply here.
Therefore, the answer would be no. The strong drink would be for sacrificial purposes only, the word consumption is not mentioned, and it was heavily diluted in comparison to the beverages consumed today.
(TNIV) Chapter 14
Clean and Unclean Food
1 You are the children of the LORD your [Yahweh]. Do not cut yourselves or shave the front of your heads for the dead,
2 for you are a people holy to the LORD your [Yahweh]. Out of all the peoples on the face of the earth, the LORD has chosen you to be his treasured possession.
3 Do not eat any detestable thing.
4 These are the animals you may eat: the ox, the sheep, the goat,
5 the deer, the gazelle, the roe deer, the wild goat, the ibex, the antelope and the mountain sheep.
6 You may eat any animal that has a divided hoof and that chews the cud.
7 However, of those that chew the cud or that have a divided hoof you may not eat the camel, the rabbit or the hyrax. Although they chew the cud, they do not have a divided hoof; they are ceremonially unclean for you.
8 The pig is also unclean; although it has a divided hoof, it does not chew the cud. You are not to eat their meat or touch their carcasses.
9 Of all the creatures living in the water, you may eat any that has fins and scales.
10 But anything that does not have fins and scales you may not eat; for you it is unclean.
11 You may eat any clean bird.
12 But these you may not eat: the eagle, the vulture, the black vulture,
13 the red kite, the black kite, any kind of falcon,
14 any kind of raven,
15 the horned owl, the screech owl, the gull, any kind of hawk,
16 the little owl, the great owl, the white owl,
17 the desert owl, the osprey, the cormorant,
18 the stork, any kind of heron, the hoopoe and the bat.
19 All flying insects that swarm are unclean to you; do not eat them.
20 But any winged creature that is clean you may eat.
21 Do not eat anything you find already dead. You may give it to the foreigners residing in any of your towns, and they may eat it, or you may sell it to any other foreigner. But you are a people holy to the LORD your [Yahweh]. Do not cook a young goat in its mother’s milk.
Tithes
22 Be sure to set aside a tenth of all that your fields produce each year.
23 Eat the tithe of your grain, new wine and olive oil, and the firstborn of your herds and flocks in the presence of the LORD your [Yahweh] at the place he will choose as a dwelling for his Name, so that you may learn to revere the LORD your [Yahweh] always.
24 But if that place is too distant and you have been blessed by the LORD your [Yahweh] and cannot carry your tithe (because the place where the LORD will choose to put his Name is so far away),
25 then exchange your tithe for silver, and take the silver with you and go to the place the LORD your [Yahweh] will choose.
26 Use the silver to buy whatever you like: cattle, sheep, wine or other fermented drink, or anything you wish. Then you and your household shall eat there in the presence of the LORD your [Yahweh] and rejoice.
27 And do not neglect the Levites living in your towns, for they have no allotment or inheritance of their own.
28 At the end of every three years, bring all the tithes of that year’s produce and store it in your towns,
29 so that the Levites (who have no allotment or inheritance of their own) and the foreigners, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the LORD your [Yahweh] may bless you in all the work of your hands.
Study Questions for Chapter 14
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) Why can’t a person be satisfied with being a secret Christian?
2.) How were the Israelites to be different from their pagan neighbors?
3.) How can the Christian today be different from his pagan neighbors?
4.) How was the tithe money to be used?
5.) Why is the tithe important?
6.) Why would [Yahweh] forbid them to shave the forehead (the front of the head) as a sign of mourning?
7.) Why would [Yahweh] forbid them to boil a kid in its mothers milk?
8.) Why does [Yahweh] say to them, you are free to “spend (the tithe) on whatever you want--beef, lamb, wine, beer...eat and enjoy yourself?”
1.) Why can’t a person be satisfied with being a secret Christian?
2.) How were the Israelites to be different from their pagan neighbors?
3.) How can the Christian today be different from his pagan neighbors?
4.) How was the tithe money to be used?
5.) Why is the tithe important?
6.) Why would [Yahweh] forbid them to shave the forehead (the front of the head) as a sign of mourning?
7.) Why would [Yahweh] forbid them to boil a kid in its mothers milk?
8.) Why does [Yahweh] say to them, you are free to “spend (the tithe) on whatever you want--beef, lamb, wine, beer...eat and enjoy yourself?”
Chapter 15
At the end of this Chapter, there contains 6 study questions for you to answer. There exist are no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 15, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Slaves
In Exodus 21:2 – 23:16, there are two separate laws that are recurring later in the Old Testament. One of which prescribes that a bought Hebrew slave shall, after six years of service, pass to a position of a client. The second demands that land under cultivation lie seedless every seventh year. In Deuteronomy 15:2 – 18, the repetition and joining of The Law come together.
Deuteronomy 15:2 - 18 “This is how it is to be done: Every creditor shall cancel any loan they have made to another Israelite. They shall not require payment from anyone among their own people, because the LORD’s time for canceling debts has been proclaimed. You may require payment from a foreigner, but you must cancel any debt one of your people owes you. However, there need be no poor people among you, for in the land the LORD your [Yahweh] is giving you to possess as your inheritance, he will richly bless you, if only you fully obey the LORD your [Yahweh] and are careful to follow all these commands I am giving you today. For the LORD your [Yahweh] will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you. If anyone is poor among your people in any of the towns of the land that the LORD your [Yahweh] is giving you, do not be hardhearted or tightfisted toward them. Rather, be openhanded and freely lend them whatever they need. Be careful not to harbor this wicked thought: “The seventh year, the year for canceling debts, is near,” so that you do not show ill will toward the needy among your people and give them nothing. They may then appeal to the LORD against you, and you will be found guilty of sin. Give generously to them and do so without a grudging heart; then because of this the LORD your [Yahweh] will bless you in all your work and in everything you put your hand to. There will always be poor people in the land. Therefore I command you to be openhanded toward those of your people who are poor and needy in your land. If any of your people, men or women, sell themselves to you and serve you six years, in the seventh year you must let them go free. And when you release them, do not send them away empty-handed. Supply them liberally from your flock, your threshing floor and your winepress. Give to them as the LORD your [Yahweh] has blessed you. Remember that you were slaves in Egypt and the LORD your [Yahweh] redeemed you. That is why I give you this command today. But if your servant says to you, “I do not want to leave you,” because he loves you and your family and is well off with you, then take an awl and push it through his ear lobe into the door, and he will become your servant for life. Do the same for your female servant. Do not consider it a hardship to set your servants free, because their service to you these six years has been worth twice as much as that of a hired hand. And the LORD your [Yahweh] will bless you in everything you do.”
The word twice, or double, occurs 35 times in the Old Testament. With slaves, there was no denying that they had a great disadvantage compared to a hired hand in Israel concerning freedom, protection, and the monetary value of the work.
“Twice as much," then, turns out not to be a legal formula after all, much less an implication that hired laborers loafed half the time. It is simply a vivid way of stating a harsh but self-evident fact: you get more work for less pay from a slave than from an employee!”[1]
Every seven years it remained guaranteed that practical help came for the debtor, the poor, and the servant. The cancellation of debt was total and complete. There exist four reasons for this generosity:
1. they must remember [Yahweh]’s kindness
2. obey [Yahweh]’s word
3. trust [Yahweh]’s promise
4. love [Yahweh]’s people
(TNIV) Chapter 15
The Year for Canceling Debts
1 At the end of every seven years you must cancel debts.
2 This is how it is to be done: Every creditor shall cancel any loan they have made to another Israelite. They shall not require payment from anyone among their own people, because the LORD’s time for canceling debts has been proclaimed.
3 You may require payment from a foreigner, but you must cancel any debt one of your people owes you.
4 However, there need be no poor people among you, for in the land the LORD your God is giving you to possess as your inheritance, he will richly bless you,
5 if only you fully obey the LORD your God and are careful to follow all these commands I am giving you today.
6 For the LORD your God will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you.
7 If anyone is poor among your people in any of the towns of the land that the LORD your God is giving you, do not be hardhearted or tightfisted toward them.
8 Rather, be openhanded and freely lend them whatever they need.
9 Be careful not to harbor this wicked thought: “The seventh year, the year for canceling debts, is near,” so that you do not show ill will toward the needy among your people and give them nothing. They may then appeal to the LORD against you, and you will be found guilty of sin.
10 Give generously to them and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to.
11 There will always be poor people in the land. Therefore I command you to be openhanded toward those of your people who are poor and needy in your land.
Freeing Servants
12 If any of your people, men or women, sell themselves to you and serve you six years, in the seventh year you must let them go free.
13 And when you release them, do not send them away empty-handed.
14 Supply them liberally from your flock, your threshing floor and your winepress. Give to them as the LORD your God has blessed you.
15 Remember that you were slaves in Egypt and the LORD your God redeemed you. That is why I give you this command today.
16 But if your servant says to you, “I do not want to leave you,” because he loves you and your family and is well off with you,
17 then take an awl and push it through his ear lobe into the door, and he will become your servant for life. Do the same for your female servant.
18 Do not consider it a hardship to set your servants free, because their service to you these six years has been worth twice as much as that of a hired hand. And the LORD your God will bless you in everything you do.
The Firstborn Animals
19 Set apart for the LORD your God every firstborn male of your herds and flocks. Do not put the firstborn of your cows to work, and do not shear the firstborn of your sheep.
20 Each year you and your family are to eat them in the presence of the LORD your God at the place he will choose.
21 If an animal has a defect, is lame or blind, or has any serious flaw, you must not sacrifice it to the LORD your God.
22 You are to eat it in your own towns. Both the ceremonially unclean and the clean may eat it, as if it were gazelle or deer.
23 But you must not eat the blood; pour it out on the ground like water.
Footnotes:
[1] James M. Lindenberger. "How Much for a Hebrew Slave? The Meaning of MISNEH in Deuteronomy 15:18.”." Journal of Biblical Literature, 110, 3, (1991); 482.
In Exodus 21:2 – 23:16, there are two separate laws that are recurring later in the Old Testament. One of which prescribes that a bought Hebrew slave shall, after six years of service, pass to a position of a client. The second demands that land under cultivation lie seedless every seventh year. In Deuteronomy 15:2 – 18, the repetition and joining of The Law come together.
Deuteronomy 15:2 - 18 “This is how it is to be done: Every creditor shall cancel any loan they have made to another Israelite. They shall not require payment from anyone among their own people, because the LORD’s time for canceling debts has been proclaimed. You may require payment from a foreigner, but you must cancel any debt one of your people owes you. However, there need be no poor people among you, for in the land the LORD your [Yahweh] is giving you to possess as your inheritance, he will richly bless you, if only you fully obey the LORD your [Yahweh] and are careful to follow all these commands I am giving you today. For the LORD your [Yahweh] will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you. If anyone is poor among your people in any of the towns of the land that the LORD your [Yahweh] is giving you, do not be hardhearted or tightfisted toward them. Rather, be openhanded and freely lend them whatever they need. Be careful not to harbor this wicked thought: “The seventh year, the year for canceling debts, is near,” so that you do not show ill will toward the needy among your people and give them nothing. They may then appeal to the LORD against you, and you will be found guilty of sin. Give generously to them and do so without a grudging heart; then because of this the LORD your [Yahweh] will bless you in all your work and in everything you put your hand to. There will always be poor people in the land. Therefore I command you to be openhanded toward those of your people who are poor and needy in your land. If any of your people, men or women, sell themselves to you and serve you six years, in the seventh year you must let them go free. And when you release them, do not send them away empty-handed. Supply them liberally from your flock, your threshing floor and your winepress. Give to them as the LORD your [Yahweh] has blessed you. Remember that you were slaves in Egypt and the LORD your [Yahweh] redeemed you. That is why I give you this command today. But if your servant says to you, “I do not want to leave you,” because he loves you and your family and is well off with you, then take an awl and push it through his ear lobe into the door, and he will become your servant for life. Do the same for your female servant. Do not consider it a hardship to set your servants free, because their service to you these six years has been worth twice as much as that of a hired hand. And the LORD your [Yahweh] will bless you in everything you do.”
The word twice, or double, occurs 35 times in the Old Testament. With slaves, there was no denying that they had a great disadvantage compared to a hired hand in Israel concerning freedom, protection, and the monetary value of the work.
“Twice as much," then, turns out not to be a legal formula after all, much less an implication that hired laborers loafed half the time. It is simply a vivid way of stating a harsh but self-evident fact: you get more work for less pay from a slave than from an employee!”[1]
Every seven years it remained guaranteed that practical help came for the debtor, the poor, and the servant. The cancellation of debt was total and complete. There exist four reasons for this generosity:
1. they must remember [Yahweh]’s kindness
2. obey [Yahweh]’s word
3. trust [Yahweh]’s promise
4. love [Yahweh]’s people
(TNIV) Chapter 15
The Year for Canceling Debts
1 At the end of every seven years you must cancel debts.
2 This is how it is to be done: Every creditor shall cancel any loan they have made to another Israelite. They shall not require payment from anyone among their own people, because the LORD’s time for canceling debts has been proclaimed.
3 You may require payment from a foreigner, but you must cancel any debt one of your people owes you.
4 However, there need be no poor people among you, for in the land the LORD your God is giving you to possess as your inheritance, he will richly bless you,
5 if only you fully obey the LORD your God and are careful to follow all these commands I am giving you today.
6 For the LORD your God will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you.
7 If anyone is poor among your people in any of the towns of the land that the LORD your God is giving you, do not be hardhearted or tightfisted toward them.
8 Rather, be openhanded and freely lend them whatever they need.
9 Be careful not to harbor this wicked thought: “The seventh year, the year for canceling debts, is near,” so that you do not show ill will toward the needy among your people and give them nothing. They may then appeal to the LORD against you, and you will be found guilty of sin.
10 Give generously to them and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to.
11 There will always be poor people in the land. Therefore I command you to be openhanded toward those of your people who are poor and needy in your land.
Freeing Servants
12 If any of your people, men or women, sell themselves to you and serve you six years, in the seventh year you must let them go free.
13 And when you release them, do not send them away empty-handed.
14 Supply them liberally from your flock, your threshing floor and your winepress. Give to them as the LORD your God has blessed you.
15 Remember that you were slaves in Egypt and the LORD your God redeemed you. That is why I give you this command today.
16 But if your servant says to you, “I do not want to leave you,” because he loves you and your family and is well off with you,
17 then take an awl and push it through his ear lobe into the door, and he will become your servant for life. Do the same for your female servant.
18 Do not consider it a hardship to set your servants free, because their service to you these six years has been worth twice as much as that of a hired hand. And the LORD your God will bless you in everything you do.
The Firstborn Animals
19 Set apart for the LORD your God every firstborn male of your herds and flocks. Do not put the firstborn of your cows to work, and do not shear the firstborn of your sheep.
20 Each year you and your family are to eat them in the presence of the LORD your God at the place he will choose.
21 If an animal has a defect, is lame or blind, or has any serious flaw, you must not sacrifice it to the LORD your God.
22 You are to eat it in your own towns. Both the ceremonially unclean and the clean may eat it, as if it were gazelle or deer.
23 But you must not eat the blood; pour it out on the ground like water.
Footnotes:
[1] James M. Lindenberger. "How Much for a Hebrew Slave? The Meaning of MISNEH in Deuteronomy 15:18.”." Journal of Biblical Literature, 110, 3, (1991); 482.
Chapter 16
At the end of this Chapter, there contains 7 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 16, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Moses expresses three things that must be remembered each year:
1.) [Yahweh]’s saving deliverance (Passover / Early Spring)
2.) [Yahweh]’s abundant generosity (Feast of Weeks / Early Summer)
3.) [Yahweh]’s continuing faithfulness (Tabernacles / Early Fall)
However, remember this. A rainbow contains seven colors (red, orange, yellow, green, blue, indigo, and violet), but only three primary colors (red, yellow, and blue). In the Old Testament, there contains 7 feasts; but here in Deuteronomy, the feasts are grouped in only three key yearly feasts. Another way to look at these feasts is the Passover – Egypt – 1st month, Pentecost – Sinai – 3rd month, and the Tabernacles – Canaan – 7th month.
Passover
These feasts grouped together exist as the Israelite’s Pilgrimage Feasts. The Passover, or Unleavened Bread, Feast was to be remembered...
Deuteronomy 16:3 “...because in the month of Aviv he brought you out of Egypt by night.”
The word “Passover” derives itself from the Lord’s “passing over” the residence of the Israelites in Exodus 12:27. This offering contained a lamb to be slaughtered and eaten. In verse 2...
Deuteronomy 16:2 “Sacrifice as the Passover to the LORD your God an animal from your flock or herd at the place the LORD will choose as a dwelling for his Name.”
It was not be confused with burnt or sin offerings that were to be brought on behalf of the entire congregation, but as a fellowship offering. After this came the Feast of Unleavened Bread. The historical significance of this feast does not exclude significance. This is that yeast symbolized spiritual and moral decay due to its fermentation.
“The Passover law of Deut 16:1–8 never refers to the poor, to the land’s blessings, or to autocratic kingship. In fact, at precisely those points where opportunities exist to make such references, were they indeed the priorities of the Deuteronomic author, they are completely avoided. The rhetorical description of the “unleavened bread” (Deut 16:3) as “bread of distress”, for example, avoids any reference to the poor. Although the phrase could, abstractly, be translated “bread of poverty,” and might thus have alluded to the deprivation of the Israelites as slaves in Egypt, the actual connotation of the unrisen bread is to recall “the haste of the Exodus, not the bondage (Exod. 12:39; 13:8–10).” Similarly, the text refers to no tyrannical king, whether Egyptian pharaoh or Israelite; what it repeatedly stresses is the commemoration of the departure from Egypt (Deut 16:1, 3, 6).”[1]
Pentecost
Pentecost, or the Feast of Weeks, marked the end of the cereal harvest in the spring. Upon further investigation though, verses 1 thru 8 reveal something fascinating. There contains here two articles of faith that, welded together, bring new light to this particular festival.
The first one remains in Israel owing its very existence to the grace of The Lord who liberated His people. The second one exists in Yahweh's’ promise in choosing Jerusalem as the unique place to dwell.
Deuteronomy 16:9 - 10 “Count off seven weeks from the time you begin to put the sickle to the standing grain. Then celebrate the Festival of Weeks to the LORD your [Yahweh] by giving a freewill offering in proportion to the blessings the LORD your [Yahweh] has given you.”
Israel was also to remember, rejoice, and return to Yahweh the blessings for which He had given.
Feast of Tabernacles
Deuteronomy 16:13 “Celebrate the Festival of Tabernacles for seven days after you have gathered the produce of your threshing floor and your winepress.”
This festival remains the most joyous of all because Israel’s hearts would be full of thankfulness, gladness, and expectancy. This festival existed to remind Israel of their dwelling booths in the wilderness while pointing to the final harvest.
Offices of Authority
The treatment of the 5th Commandment here doesn’t speak of the role of parents; but, moves to other forms of authority with their individual weak links. This can be broken down into 3 different groups:
1.) Judges
2.) King
3.) Priests and Prophets
These three offices, by the time of Luther and Calvin, became a central organizing principle of the Protestant Christological teaching. It would only be wise to add a fourth office to this list. This office is comprised of a distinct class of individuals called sages. Summoned to channel the wisdom of [Yahweh], sages educated people on how to incorporate the truth with life. Three reasons why they should be added are as follows:
1.) The Old Testament views sages as parallel to priests and prophets. (Jeremiah 18:18)
2.) As Christ is the ultimate Priest and Prophet, likewise He is recognized as a Sage. (Matthew 12:42)
3.) To leave out sages would be ignoring a part of [Yahweh]’s ministry.
They were responsible for enforcing the covenant and warned of not preserving the system. They were also considered [Yahweh]’s representatives and held the responsibility for the people in setting up a system that conformed to the requirements of the covenant and is warned of being preoccupied with the office and failing to observe the law. Though kings did not emerge until the 11th century, they brought with them a dimension on the shepherding of the people. A kings’ principle task was to lead a nation of people, [Yahweh]’s people. They where to be obedient in the affairs of the state.
(TNIV) Chapter 16
Passover
1 Observe the month of Aviv and celebrate the Passover of the LORD your God, because in the month of Aviv he brought you out of Egypt by night.
2 Sacrifice as the Passover to the LORD your God an animal from your flock or herd at the place the LORD will choose as a dwelling for his Name.
3 Do not eat it with bread made with yeast, but for seven days eat unleavened bread, the bread of affliction, because you left Egypt in haste—so that all the days of your life you may remember the time of your departure from Egypt.
4 Let no yeast be found in your possession in all your land for seven days. Do not let any of the meat you sacrifice on the evening of the first day remain until morning.
5 You must not sacrifice the Passover in any town the LORD your God gives you
6 except in the place he will choose as a dwelling for his Name. There you must sacrifice the Passover in the evening, when the sun goes down, on the anniversary of your departure from Egypt.
7 Roast it and eat it at the place the LORD your God will choose. Then in the morning return to your tents.
8 For six days eat unleavened bread and on the seventh day hold an assembly to the LORD your God and do no work.
Festival of Weeks
9 Count off seven weeks from the time you begin to put the sickle to the standing grain.
10 Then celebrate the Festival of Weeks to the LORD your God by giving a freewill offering in proportion to the blessings the LORD your God has given you.
11 And rejoice before the LORD your God at the place he will choose as a dwelling for his Name— you, your sons and daughters, your male and female servants, the Levites in your towns, and the foreigners, the fatherless and the widows living among you.
12 Remember that you were slaves in Egypt, and follow carefully these decrees.
Festival of Tabernacles
13 Celebrate the Festival of Tabernacles for seven days after you have gathered the produce of your threshing floor and your winepress.
14 Be joyful at your Festival—you, your sons and daughters, your male and female servants, and the Levites, the foreigners, the fatherless and the widows who live in your towns.
15 For seven days celebrate the Festival to the LORD your God at the place the LORD will choose. For the LORD your God will bless you in all your harvest and in all the work of your hands, and your joy will be complete.
16 Three times a year all your men must appear before the LORD your God at the place he will choose: at the Festival of Unleavened Bread, the Festival of Weeks and the Festival of Tabernacles. No one should appear before the LORD empty handed:
17 Each of you must bring a gift in proportion to the way the LORD your God has blessed you.
Judges
18 Appoint judges and officials for each of your tribes in every town the LORD your God is giving you, and they shall judge the people fairly.
19 Do not pervert justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.
20 Follow justice and justice alone, so that you may live and possess the land the LORD your God is giving you.
Worshiping Other Gods
21 Do not set up any wooden Asherah pole beside the altar you build to the LORD your God,
22 and do not erect a sacred stone, for these the LORD your God hates.
Footnotes:
[1] Bernard M. Levinson. "The Hermeneutics of Tradition in Deuteronomy: A Reply to J. G. McConville." Journal of Biblical Literature, 119, 2, (2000); 273 - 274.
1.) [Yahweh]’s saving deliverance (Passover / Early Spring)
2.) [Yahweh]’s abundant generosity (Feast of Weeks / Early Summer)
3.) [Yahweh]’s continuing faithfulness (Tabernacles / Early Fall)
However, remember this. A rainbow contains seven colors (red, orange, yellow, green, blue, indigo, and violet), but only three primary colors (red, yellow, and blue). In the Old Testament, there contains 7 feasts; but here in Deuteronomy, the feasts are grouped in only three key yearly feasts. Another way to look at these feasts is the Passover – Egypt – 1st month, Pentecost – Sinai – 3rd month, and the Tabernacles – Canaan – 7th month.
Passover
These feasts grouped together exist as the Israelite’s Pilgrimage Feasts. The Passover, or Unleavened Bread, Feast was to be remembered...
Deuteronomy 16:3 “...because in the month of Aviv he brought you out of Egypt by night.”
The word “Passover” derives itself from the Lord’s “passing over” the residence of the Israelites in Exodus 12:27. This offering contained a lamb to be slaughtered and eaten. In verse 2...
Deuteronomy 16:2 “Sacrifice as the Passover to the LORD your God an animal from your flock or herd at the place the LORD will choose as a dwelling for his Name.”
It was not be confused with burnt or sin offerings that were to be brought on behalf of the entire congregation, but as a fellowship offering. After this came the Feast of Unleavened Bread. The historical significance of this feast does not exclude significance. This is that yeast symbolized spiritual and moral decay due to its fermentation.
“The Passover law of Deut 16:1–8 never refers to the poor, to the land’s blessings, or to autocratic kingship. In fact, at precisely those points where opportunities exist to make such references, were they indeed the priorities of the Deuteronomic author, they are completely avoided. The rhetorical description of the “unleavened bread” (Deut 16:3) as “bread of distress”, for example, avoids any reference to the poor. Although the phrase could, abstractly, be translated “bread of poverty,” and might thus have alluded to the deprivation of the Israelites as slaves in Egypt, the actual connotation of the unrisen bread is to recall “the haste of the Exodus, not the bondage (Exod. 12:39; 13:8–10).” Similarly, the text refers to no tyrannical king, whether Egyptian pharaoh or Israelite; what it repeatedly stresses is the commemoration of the departure from Egypt (Deut 16:1, 3, 6).”[1]
Pentecost
Pentecost, or the Feast of Weeks, marked the end of the cereal harvest in the spring. Upon further investigation though, verses 1 thru 8 reveal something fascinating. There contains here two articles of faith that, welded together, bring new light to this particular festival.
The first one remains in Israel owing its very existence to the grace of The Lord who liberated His people. The second one exists in Yahweh's’ promise in choosing Jerusalem as the unique place to dwell.
Deuteronomy 16:9 - 10 “Count off seven weeks from the time you begin to put the sickle to the standing grain. Then celebrate the Festival of Weeks to the LORD your [Yahweh] by giving a freewill offering in proportion to the blessings the LORD your [Yahweh] has given you.”
Israel was also to remember, rejoice, and return to Yahweh the blessings for which He had given.
Feast of Tabernacles
Deuteronomy 16:13 “Celebrate the Festival of Tabernacles for seven days after you have gathered the produce of your threshing floor and your winepress.”
This festival remains the most joyous of all because Israel’s hearts would be full of thankfulness, gladness, and expectancy. This festival existed to remind Israel of their dwelling booths in the wilderness while pointing to the final harvest.
Offices of Authority
The treatment of the 5th Commandment here doesn’t speak of the role of parents; but, moves to other forms of authority with their individual weak links. This can be broken down into 3 different groups:
1.) Judges
2.) King
3.) Priests and Prophets
These three offices, by the time of Luther and Calvin, became a central organizing principle of the Protestant Christological teaching. It would only be wise to add a fourth office to this list. This office is comprised of a distinct class of individuals called sages. Summoned to channel the wisdom of [Yahweh], sages educated people on how to incorporate the truth with life. Three reasons why they should be added are as follows:
1.) The Old Testament views sages as parallel to priests and prophets. (Jeremiah 18:18)
2.) As Christ is the ultimate Priest and Prophet, likewise He is recognized as a Sage. (Matthew 12:42)
3.) To leave out sages would be ignoring a part of [Yahweh]’s ministry.
They were responsible for enforcing the covenant and warned of not preserving the system. They were also considered [Yahweh]’s representatives and held the responsibility for the people in setting up a system that conformed to the requirements of the covenant and is warned of being preoccupied with the office and failing to observe the law. Though kings did not emerge until the 11th century, they brought with them a dimension on the shepherding of the people. A kings’ principle task was to lead a nation of people, [Yahweh]’s people. They where to be obedient in the affairs of the state.
(TNIV) Chapter 16
Passover
1 Observe the month of Aviv and celebrate the Passover of the LORD your God, because in the month of Aviv he brought you out of Egypt by night.
2 Sacrifice as the Passover to the LORD your God an animal from your flock or herd at the place the LORD will choose as a dwelling for his Name.
3 Do not eat it with bread made with yeast, but for seven days eat unleavened bread, the bread of affliction, because you left Egypt in haste—so that all the days of your life you may remember the time of your departure from Egypt.
4 Let no yeast be found in your possession in all your land for seven days. Do not let any of the meat you sacrifice on the evening of the first day remain until morning.
5 You must not sacrifice the Passover in any town the LORD your God gives you
6 except in the place he will choose as a dwelling for his Name. There you must sacrifice the Passover in the evening, when the sun goes down, on the anniversary of your departure from Egypt.
7 Roast it and eat it at the place the LORD your God will choose. Then in the morning return to your tents.
8 For six days eat unleavened bread and on the seventh day hold an assembly to the LORD your God and do no work.
Festival of Weeks
9 Count off seven weeks from the time you begin to put the sickle to the standing grain.
10 Then celebrate the Festival of Weeks to the LORD your God by giving a freewill offering in proportion to the blessings the LORD your God has given you.
11 And rejoice before the LORD your God at the place he will choose as a dwelling for his Name— you, your sons and daughters, your male and female servants, the Levites in your towns, and the foreigners, the fatherless and the widows living among you.
12 Remember that you were slaves in Egypt, and follow carefully these decrees.
Festival of Tabernacles
13 Celebrate the Festival of Tabernacles for seven days after you have gathered the produce of your threshing floor and your winepress.
14 Be joyful at your Festival—you, your sons and daughters, your male and female servants, and the Levites, the foreigners, the fatherless and the widows who live in your towns.
15 For seven days celebrate the Festival to the LORD your God at the place the LORD will choose. For the LORD your God will bless you in all your harvest and in all the work of your hands, and your joy will be complete.
16 Three times a year all your men must appear before the LORD your God at the place he will choose: at the Festival of Unleavened Bread, the Festival of Weeks and the Festival of Tabernacles. No one should appear before the LORD empty handed:
17 Each of you must bring a gift in proportion to the way the LORD your God has blessed you.
Judges
18 Appoint judges and officials for each of your tribes in every town the LORD your God is giving you, and they shall judge the people fairly.
19 Do not pervert justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.
20 Follow justice and justice alone, so that you may live and possess the land the LORD your God is giving you.
Worshiping Other Gods
21 Do not set up any wooden Asherah pole beside the altar you build to the LORD your God,
22 and do not erect a sacred stone, for these the LORD your God hates.
Footnotes:
[1] Bernard M. Levinson. "The Hermeneutics of Tradition in Deuteronomy: A Reply to J. G. McConville." Journal of Biblical Literature, 119, 2, (2000); 273 - 274.
Study Questions for Chapter 16
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) What did the Passover commemorate?
2.) How did the Israelites celebrate the Feast of Weeks?
3.) When was the Feast of the Tabernacles celebrated?
4.) What can we learn from the public worship of the Israelites?
5.) What advantages / disadvantages are there to having regular religious celebrations?
6.) How does the annual cycle of celebrations shape the community of faith? Across generations?
7.) How does our annual calendar reflect our understandings about [Yahweh] and his work in our world?
1.) What did the Passover commemorate?
2.) How did the Israelites celebrate the Feast of Weeks?
3.) When was the Feast of the Tabernacles celebrated?
4.) What can we learn from the public worship of the Israelites?
5.) What advantages / disadvantages are there to having regular religious celebrations?
6.) How does the annual cycle of celebrations shape the community of faith? Across generations?
7.) How does our annual calendar reflect our understandings about [Yahweh] and his work in our world?
Chapter 17
At the end of this Chapter, there contains 4 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our Bibles to Deuteronomy Chapter 17, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Preparation
Deuteronomy 17 prepares the way for Israel as a nation to set-up Yahweh’s type of leadership.
1.) The king must be of Yahweh’s choice.
2.) He must not be a foreigner.
3.) He must not multiply horses for himself.
4.) He must not encourage the nation to return to Egypt.
5.) He must not multiply wives for himself.
6.) He must not seek silver and/or gold for himself.
7.) He must create his own copy of the Torah with priestly witnesses.
8.) He must keep that copy of Scriptures, read it every day, and obey them.
Human Failure
Human rulers will always fail. Unfortunately, one must obey them regardless. Here are some ways to do such.
1.) Yahweh deserves the regardless of circumstances.
2.) It honors Yahweh when one works towards justice.
3.) All decisions must be truth-based not feelings-based.
4.) Let Yahweh promote leaders.
5.) The production of leaders should always be kingdom building not resume building.
6.) Leaders are accountable.
7.) Good leaders are humble and should hold the same standards as the people they lead.
Deuteronomy 17:16 - 17 “The king, moreover, must not acquire great numbers of horses for himself or make the people return to Egypt to get more of them, for the LORD has told you, “You are not to go back that way again.” He must not take many wives, or his heart will be led astray. He must not accumulate large amounts of silver and gold.”
Limitations
There are three broad limitations located in these two verses:
1.) It reduces the powers of the king and thereby reduces the possibility of abuse of power.
2.) It places the kingship within the covenantal and community character of Israel.
3.) It reminds the king that the full allegiance and loyalty are to be given to [Yahweh].
Dual-processual theory was developed in reaction to evolutionary theories of state development. This type of theory indentifies two broad types of power strategies. The first is called an exclusionary strategy or a political actor’s aim at the development of a political system built around their monopoly control of sources of power. By contrast, the second aims to distribute structure and control power within limits set by an elite structure of corporate governance.
(TNIV) Chapter 17
1 Do not sacrifice to the LORD your [Yahweh] an ox or a sheep that has any defect or flaw in it, for that would be detestable to him.
2 If a man or woman living among you in one of the towns the LORD gives you is found doing evil in the eyes of the LORD your [Yahweh] in violation of his covenant,
3 and contrary to my command has worshiped other [Yahweh]s, bowing down to them or to the sun or the moon or the stars in the sky,
4 and this has been brought to your attention, then you must investigate it thoroughly. If it is true and it has been proved that this detestable thing has been done in Israel,
5 take the man or woman who has done this evil deed to your city gate and stone that person to death.
6 On the testimony of two or three witnesses a person is to be put to death, but no one is to be put to death on the testimony of only one witness.
7 The hands of the witnesses must be the first in putting that person to death, and then the hands of all the people. You must purge the evil from among you.
Law Courts
8 If cases come before your courts that are too difficult for you to judge—whether bloodshed, lawsuits or assaults—take them to the place the LORD your [Yahweh] will choose.
9 Go to the Levitical priests and to the judge who is in office at that time. Inquire of them and they will give you the verdict.
10 You must act according to the decisions they give you at the place the LORD will choose. Be careful to do everything they instruct you to do.
11 Act according to whatever they teach you and the decisions they give you. Do not turn aside from what they tell you, to the right or to the left.
12 Anyone who shows contempt for the judge or for the priest who stands ministering there to the LORD your [Yahweh] is to be put to death. You must purge the evil from Israel.
13 All the people will hear and be afraid, and will not be contemptuous again.
The King
14 When you enter the land the LORD your [Yahweh] is giving you and have taken possession of it and settled in it, and you say, “Let us set a king over us like all the nations around us,”
15 be sure to appoint over you the king the LORD your [Yahweh] chooses. He must be from among your own people. Do not place a foreigner over you, one who is not an Israelite.
16 The king, moreover, must not acquire great numbers of horses for himself or make the people return to Egypt to get more of them, for the LORD has told you, “You are not to go back that way again.”
17 He must not take many wives, or his heart will be led astray. He must not accumulate large amounts of silver and gold.
18 When he takes the throne of his kingdom, he is to write for himself on a scroll a copy of this law, taken from that of the Levitical priests.
19 It is to be with him, and he is to read it all the days of his life so that he may learn to revere the LORD his [Yahweh] and follow carefully all the words of this law and these decrees
20 and not consider himself better than his fellow Israelites and turn from the law to the right or to the left. Then he and his descendants will reign a long time over his kingdom in Israel.
Deuteronomy 17 prepares the way for Israel as a nation to set-up Yahweh’s type of leadership.
1.) The king must be of Yahweh’s choice.
2.) He must not be a foreigner.
3.) He must not multiply horses for himself.
4.) He must not encourage the nation to return to Egypt.
5.) He must not multiply wives for himself.
6.) He must not seek silver and/or gold for himself.
7.) He must create his own copy of the Torah with priestly witnesses.
8.) He must keep that copy of Scriptures, read it every day, and obey them.
Human Failure
Human rulers will always fail. Unfortunately, one must obey them regardless. Here are some ways to do such.
1.) Yahweh deserves the regardless of circumstances.
2.) It honors Yahweh when one works towards justice.
3.) All decisions must be truth-based not feelings-based.
4.) Let Yahweh promote leaders.
5.) The production of leaders should always be kingdom building not resume building.
6.) Leaders are accountable.
7.) Good leaders are humble and should hold the same standards as the people they lead.
Deuteronomy 17:16 - 17 “The king, moreover, must not acquire great numbers of horses for himself or make the people return to Egypt to get more of them, for the LORD has told you, “You are not to go back that way again.” He must not take many wives, or his heart will be led astray. He must not accumulate large amounts of silver and gold.”
Limitations
There are three broad limitations located in these two verses:
1.) It reduces the powers of the king and thereby reduces the possibility of abuse of power.
2.) It places the kingship within the covenantal and community character of Israel.
3.) It reminds the king that the full allegiance and loyalty are to be given to [Yahweh].
Dual-processual theory was developed in reaction to evolutionary theories of state development. This type of theory indentifies two broad types of power strategies. The first is called an exclusionary strategy or a political actor’s aim at the development of a political system built around their monopoly control of sources of power. By contrast, the second aims to distribute structure and control power within limits set by an elite structure of corporate governance.
(TNIV) Chapter 17
1 Do not sacrifice to the LORD your [Yahweh] an ox or a sheep that has any defect or flaw in it, for that would be detestable to him.
2 If a man or woman living among you in one of the towns the LORD gives you is found doing evil in the eyes of the LORD your [Yahweh] in violation of his covenant,
3 and contrary to my command has worshiped other [Yahweh]s, bowing down to them or to the sun or the moon or the stars in the sky,
4 and this has been brought to your attention, then you must investigate it thoroughly. If it is true and it has been proved that this detestable thing has been done in Israel,
5 take the man or woman who has done this evil deed to your city gate and stone that person to death.
6 On the testimony of two or three witnesses a person is to be put to death, but no one is to be put to death on the testimony of only one witness.
7 The hands of the witnesses must be the first in putting that person to death, and then the hands of all the people. You must purge the evil from among you.
Law Courts
8 If cases come before your courts that are too difficult for you to judge—whether bloodshed, lawsuits or assaults—take them to the place the LORD your [Yahweh] will choose.
9 Go to the Levitical priests and to the judge who is in office at that time. Inquire of them and they will give you the verdict.
10 You must act according to the decisions they give you at the place the LORD will choose. Be careful to do everything they instruct you to do.
11 Act according to whatever they teach you and the decisions they give you. Do not turn aside from what they tell you, to the right or to the left.
12 Anyone who shows contempt for the judge or for the priest who stands ministering there to the LORD your [Yahweh] is to be put to death. You must purge the evil from Israel.
13 All the people will hear and be afraid, and will not be contemptuous again.
The King
14 When you enter the land the LORD your [Yahweh] is giving you and have taken possession of it and settled in it, and you say, “Let us set a king over us like all the nations around us,”
15 be sure to appoint over you the king the LORD your [Yahweh] chooses. He must be from among your own people. Do not place a foreigner over you, one who is not an Israelite.
16 The king, moreover, must not acquire great numbers of horses for himself or make the people return to Egypt to get more of them, for the LORD has told you, “You are not to go back that way again.”
17 He must not take many wives, or his heart will be led astray. He must not accumulate large amounts of silver and gold.
18 When he takes the throne of his kingdom, he is to write for himself on a scroll a copy of this law, taken from that of the Levitical priests.
19 It is to be with him, and he is to read it all the days of his life so that he may learn to revere the LORD his [Yahweh] and follow carefully all the words of this law and these decrees
20 and not consider himself better than his fellow Israelites and turn from the law to the right or to the left. Then he and his descendants will reign a long time over his kingdom in Israel.
Study Questions for Chapter 17
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) According to this Chapter in what two circumstances was discipline to be administered?
2.) Why is discipline necessary?
3.) What is the predicted king admonished to do?
4.) In the New Testament who are called kings?
1.) According to this Chapter in what two circumstances was discipline to be administered?
2.) Why is discipline necessary?
3.) What is the predicted king admonished to do?
4.) In the New Testament who are called kings?
Chapter 18
At the end of this Chapter, there contains 5 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 18, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Deuteronomy 18:6 - 8 “If a Levite moves from one of your towns anywhere in Israel where he is living, and comes in all earnestness to the place the LORD will choose, he may minister in the name of the LORD his [Yahweh] like all other Levites who serve there in the presence of the LORD. He is to share equally in their benefits, even though he has received money from the sale of family possessions.”
“The purpose of this [section] is to [observe] and [analysis] a particular reading and interpretation of Deuteronomy 18:6-8 which has led to some misleading conclusions concerning the relationship…of the priests and the Levites. This [section] will seek to show… that in Deuteronomy all Levites are priests or at least potential priests.”[1]
Priesthood
Attempts to reconstruct the History of the Israelite priesthood have some basic conclusions that persist as foundational to these reconstructions.
1.) Priestly functions were not limited to a particular family or tribe.
2.) A class of landless people became a preferred group for carrying out priestly functions.
3.) Another priestly group, Zadokites (perhaps sons of Aaron) became the cultic functionaries in Jerusalem.
4.) Under the program of centralization, these priests in Jerusalem became the only official altar priests. The other priests, the Levites, lost their places of service with the abolition of the high places.
5.) Deuteronomic legislation tried to make provision for these Levites and to grant them equal rights with the priests at the central sanctuary. In reality, however, those who came to Jerusalem did not receive equal status with the priests already established there. Instead, the Levites where given lesser sacral duties. This distinction was further heightened and confirmed by priestly groups after the exile.
These priests where responsible for teaching and serving and if they were not supported, the covenant would be in jeopardy. Priests are referred to 700 times in the Old Testament and where indentified with sacrifices, intercessions, and blessings. Nevertheless, priests were excluded from the altar if they had any physical impairments. The last group was the prophets that held the responsibility in passing on [Yahweh]’s message, good or bad. Prophets where not to use the wrong authority and not to speak his own words. They where called from among the peers and underscored by the tile of “man of [Yahweh]”. They were of a divine constraint, officers of heavenly courts.
(TNIV) Chapter 18
Offerings for Priests and Levites
1 The Levitical priests—indeed, the whole tribe of Levi—are to have no allotment or inheritance with Israel. They shall live on the food offerings presented to the LORD, for that is their inheritance.
2 They shall have no inheritance among their fellow Israelites; the LORD is their inheritance, as he promised them.
3 This is the share due the priests from the people who sacrifice a bull or a sheep: the shoulder, the jowls and the internal organs.
4 You are to give them the firstfruits of your grain, new wine and olive oil, and the first wool from the shearing of your sheep,
5 for the LORD your [Yahweh] has chosen them and their descendants out of all your tribes to stand and minister in the LORD’s name always.
6 If a Levite moves from one of your towns anywhere in Israel where he is living, and comes in all earnestness to the place the LORD will choose,
7 he may minister in the name of the LORD his [Yahweh] like all other Levites who serve there in the presence of the LORD.
8 He is to share equally in their benefits, even though he has received money from the sale of family possessions.
Occult Practices
9 When you enter the land the LORD your [Yahweh] is giving you, do not learn to imitate the detestable ways of the nations there.
10 Let no one be found among you who sacrifices their son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft,
11 or casts spells, or who is a medium or spiritist or who consults the dead.
12 Anyone who does these things is detestable to the LORD, and because of these detestable practices the LORD your [Yahweh] will drive out those nations before you.
13 You must be blameless before the LORD your [Yahweh].
The Prophet
14 The nations you will dispossess listen to those who practice sorcery or divination. But as for you, the LORD your [Yahweh] has not permitted you to do so.
15 The LORD your [Yahweh] will raise up for you a prophet like me from among you, from your own people. You must listen to him.
16 For this is what you asked of the LORD your [Yahweh] at Horeb on the day of the assembly when you said, “Let us not hear the voice of the LORD our [Yahweh] nor see this great fire anymore, or we will die.”
17 The LORD said to me: “What they say is good.
18 I will raise up for them a prophet like you from among their people, and I will put my words in his mouth. He will tell them everything I command him.
19 I myself will call to account anyone who does not listen to my words that the prophet speaks in my name.
20 But a prophet who presumes to speak in my name anything I have not commanded, or a prophet who speaks in the name of other [Yahweh]s, is to be put to death.”
21 You may say to yourselves, “How can we know when a message has not been spoken by the LORD?”
22 If what a prophet proclaims in the name of the LORD does not take place or come true, that is a message the LORD has not spoken. That prophet has spoken presumptuously. No one should be alarmed.
Footnotes:
[1] Rodney K. Duke. "The Portion of the Levite: Another Reading of Deuteronomy 18:6 – 8.” Journal of Biblical Literature, 106, 2, (1987); 193.
“The purpose of this [section] is to [observe] and [analysis] a particular reading and interpretation of Deuteronomy 18:6-8 which has led to some misleading conclusions concerning the relationship…of the priests and the Levites. This [section] will seek to show… that in Deuteronomy all Levites are priests or at least potential priests.”[1]
Priesthood
Attempts to reconstruct the History of the Israelite priesthood have some basic conclusions that persist as foundational to these reconstructions.
1.) Priestly functions were not limited to a particular family or tribe.
2.) A class of landless people became a preferred group for carrying out priestly functions.
3.) Another priestly group, Zadokites (perhaps sons of Aaron) became the cultic functionaries in Jerusalem.
4.) Under the program of centralization, these priests in Jerusalem became the only official altar priests. The other priests, the Levites, lost their places of service with the abolition of the high places.
5.) Deuteronomic legislation tried to make provision for these Levites and to grant them equal rights with the priests at the central sanctuary. In reality, however, those who came to Jerusalem did not receive equal status with the priests already established there. Instead, the Levites where given lesser sacral duties. This distinction was further heightened and confirmed by priestly groups after the exile.
These priests where responsible for teaching and serving and if they were not supported, the covenant would be in jeopardy. Priests are referred to 700 times in the Old Testament and where indentified with sacrifices, intercessions, and blessings. Nevertheless, priests were excluded from the altar if they had any physical impairments. The last group was the prophets that held the responsibility in passing on [Yahweh]’s message, good or bad. Prophets where not to use the wrong authority and not to speak his own words. They where called from among the peers and underscored by the tile of “man of [Yahweh]”. They were of a divine constraint, officers of heavenly courts.
(TNIV) Chapter 18
Offerings for Priests and Levites
1 The Levitical priests—indeed, the whole tribe of Levi—are to have no allotment or inheritance with Israel. They shall live on the food offerings presented to the LORD, for that is their inheritance.
2 They shall have no inheritance among their fellow Israelites; the LORD is their inheritance, as he promised them.
3 This is the share due the priests from the people who sacrifice a bull or a sheep: the shoulder, the jowls and the internal organs.
4 You are to give them the firstfruits of your grain, new wine and olive oil, and the first wool from the shearing of your sheep,
5 for the LORD your [Yahweh] has chosen them and their descendants out of all your tribes to stand and minister in the LORD’s name always.
6 If a Levite moves from one of your towns anywhere in Israel where he is living, and comes in all earnestness to the place the LORD will choose,
7 he may minister in the name of the LORD his [Yahweh] like all other Levites who serve there in the presence of the LORD.
8 He is to share equally in their benefits, even though he has received money from the sale of family possessions.
Occult Practices
9 When you enter the land the LORD your [Yahweh] is giving you, do not learn to imitate the detestable ways of the nations there.
10 Let no one be found among you who sacrifices their son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft,
11 or casts spells, or who is a medium or spiritist or who consults the dead.
12 Anyone who does these things is detestable to the LORD, and because of these detestable practices the LORD your [Yahweh] will drive out those nations before you.
13 You must be blameless before the LORD your [Yahweh].
The Prophet
14 The nations you will dispossess listen to those who practice sorcery or divination. But as for you, the LORD your [Yahweh] has not permitted you to do so.
15 The LORD your [Yahweh] will raise up for you a prophet like me from among you, from your own people. You must listen to him.
16 For this is what you asked of the LORD your [Yahweh] at Horeb on the day of the assembly when you said, “Let us not hear the voice of the LORD our [Yahweh] nor see this great fire anymore, or we will die.”
17 The LORD said to me: “What they say is good.
18 I will raise up for them a prophet like you from among their people, and I will put my words in his mouth. He will tell them everything I command him.
19 I myself will call to account anyone who does not listen to my words that the prophet speaks in my name.
20 But a prophet who presumes to speak in my name anything I have not commanded, or a prophet who speaks in the name of other [Yahweh]s, is to be put to death.”
21 You may say to yourselves, “How can we know when a message has not been spoken by the LORD?”
22 If what a prophet proclaims in the name of the LORD does not take place or come true, that is a message the LORD has not spoken. That prophet has spoken presumptuously. No one should be alarmed.
Footnotes:
[1] Rodney K. Duke. "The Portion of the Levite: Another Reading of Deuteronomy 18:6 – 8.” Journal of Biblical Literature, 106, 2, (1987); 193.
Study Questions for Chapter 18
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) How were the Levites able to live?
2.) What was a traveling Levite?
3.) What responsibilities do Christians have today for supporting [Yahweh]’s servants?
4.) Who is described in verses 15-19?
5.) How will [Yahweh] deal with preachers who do not teach the truth?
1.) How were the Levites able to live?
2.) What was a traveling Levite?
3.) What responsibilities do Christians have today for supporting [Yahweh]’s servants?
4.) Who is described in verses 15-19?
5.) How will [Yahweh] deal with preachers who do not teach the truth?
Chapter 19
At the end of this Chapter, there contains 4 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 19, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Deuteronomy 19:1 - 3 “When the LORD your [Yahweh] has destroyed the nations whose land he is giving you, and when you have driven them out and settled in their towns and houses, then set aside for yourselves three cities in the land the LORD your [Yahweh] is giving you to possess. Build roads to them and divide into three parts the land the LORD your [Yahweh] is giving you as an inheritance, so that anyone who kills someone else may flee there.”
The following Chapters proceed to outline Commandments 6. In Chapter 19, it is shown what is behind the ban on murder when life is taken accidently. In this case of accidental death, what is called today manslaughter, there where Cities of Refuge for the accused to escape from the hands of the avenger of blood, usually a close friend or relative, until legal proceedings could take place. Back in Deuteronomy 4, Moses appointed 3 Cities of Refuge east of the Jordan. He made plainly obvious that when The Lord expands their borders, they where to set aside 3 more Cities of Refuge.
Deuteronomy 19:8 - 9 “If the LORD your [Yahweh] enlarges your territory, as he promised on oath to your ancestors, and gives you the whole land he promised them, because you carefully follow all these laws I command you today—to love the LORD your [Yahweh] and to walk always in obedience to him—then you are to set aside three more cities.”
Human life is irreplaceable and should be treated as such. This remains as part of the very basis of our Christian faith. Human life is sacred and uniquely different from all others walks of life. Due to this sacredness, the taking of another’s life is not allowed. There should be retribution, restitution, rehabilitation, deterrence, and protection.
Deuteronomy 19:13 “Show no pity. You must purge from Israel the guilt of shedding innocent blood, so that it may go well with you.”
(TNIV) Chapter 19
Cities of Refuge
1 When the LORD your [Yahweh] has destroyed the nations whose land he is giving you, and when you have driven them out and settled in their towns and houses,
2 then set aside for yourselves three cities in the land the LORD your [Yahweh] is giving you to possess.
3 Build roads to them and divide into three parts the land the LORD your [Yahweh] is giving you as an inheritance, so that anyone who kills someone else may flee there.
4 This is the rule concerning anyone who kills a person and flees there for safety—anyone who kills a neighbor unintentionally, without malice aforethought.
5 For instance, a man may go into the forest with his neighbor to cut wood, and as he swings his ax to fell a tree, the head may fly off and hit his neighbor and kill him. That man may flee to one of these cities and save his life.
6 Otherwise, the avenger of blood might pursue him in a rage, overtake him if the distance is too great, and kill him even though he is not deserving of death, since he did it to his neighbor without malice aforethought.
7 This is why I command you to set aside for yourselves three cities.
8 If the LORD your [Yahweh] enlarges your territory, as he promised on oath to your ancestors, and gives you the whole land he promised them,
9 because you carefully follow all these laws I command you today—to love the LORD your [Yahweh] and to walk always in obedience to him—then you are to set aside three more cities.
10 Do this so that innocent blood will not be shed in your land, which the LORD your [Yahweh] is giving you as your inheritance, and so that you will not be guilty of bloodshed.
11 But if out of hate someone lies in wait, assaults and kills a neighbor, and then flees to one of these cities,
12 the killer shall be sent for by the town elders, be brought back from the city, and be handed over to the avenger of blood to die.
13 Show no pity. You must purge from Israel the guilt of shedding innocent blood, so that it may go well with you.
14 Do not move your neighbor’s boundary stone set up by your predecessors in the inheritance you receive in the land the LORD your [Yahweh] is giving you to possess.
Witnesses
15 One witness is not enough to convict anyone accused of any crime or offense they may have committed. A matter must be established by the testimony of two or three witnesses.
16 If a malicious witness takes the stand to accuse someone of a crime,
17 the two involved in the dispute must stand in the presence of the LORD before the priests and the judges who are in office at the time.
18 The judges must make a thorough investigation, and if the witness proves to be a liar, giving false testimony,
19 then do to the false witness as that witness intended to do to the other party. You must purge the evil from among you.
20 The rest of the people will hear of this and be afraid, and never again will such an evil thing be done among you.
21 Show no pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
The following Chapters proceed to outline Commandments 6. In Chapter 19, it is shown what is behind the ban on murder when life is taken accidently. In this case of accidental death, what is called today manslaughter, there where Cities of Refuge for the accused to escape from the hands of the avenger of blood, usually a close friend or relative, until legal proceedings could take place. Back in Deuteronomy 4, Moses appointed 3 Cities of Refuge east of the Jordan. He made plainly obvious that when The Lord expands their borders, they where to set aside 3 more Cities of Refuge.
Deuteronomy 19:8 - 9 “If the LORD your [Yahweh] enlarges your territory, as he promised on oath to your ancestors, and gives you the whole land he promised them, because you carefully follow all these laws I command you today—to love the LORD your [Yahweh] and to walk always in obedience to him—then you are to set aside three more cities.”
Human life is irreplaceable and should be treated as such. This remains as part of the very basis of our Christian faith. Human life is sacred and uniquely different from all others walks of life. Due to this sacredness, the taking of another’s life is not allowed. There should be retribution, restitution, rehabilitation, deterrence, and protection.
Deuteronomy 19:13 “Show no pity. You must purge from Israel the guilt of shedding innocent blood, so that it may go well with you.”
(TNIV) Chapter 19
Cities of Refuge
1 When the LORD your [Yahweh] has destroyed the nations whose land he is giving you, and when you have driven them out and settled in their towns and houses,
2 then set aside for yourselves three cities in the land the LORD your [Yahweh] is giving you to possess.
3 Build roads to them and divide into three parts the land the LORD your [Yahweh] is giving you as an inheritance, so that anyone who kills someone else may flee there.
4 This is the rule concerning anyone who kills a person and flees there for safety—anyone who kills a neighbor unintentionally, without malice aforethought.
5 For instance, a man may go into the forest with his neighbor to cut wood, and as he swings his ax to fell a tree, the head may fly off and hit his neighbor and kill him. That man may flee to one of these cities and save his life.
6 Otherwise, the avenger of blood might pursue him in a rage, overtake him if the distance is too great, and kill him even though he is not deserving of death, since he did it to his neighbor without malice aforethought.
7 This is why I command you to set aside for yourselves three cities.
8 If the LORD your [Yahweh] enlarges your territory, as he promised on oath to your ancestors, and gives you the whole land he promised them,
9 because you carefully follow all these laws I command you today—to love the LORD your [Yahweh] and to walk always in obedience to him—then you are to set aside three more cities.
10 Do this so that innocent blood will not be shed in your land, which the LORD your [Yahweh] is giving you as your inheritance, and so that you will not be guilty of bloodshed.
11 But if out of hate someone lies in wait, assaults and kills a neighbor, and then flees to one of these cities,
12 the killer shall be sent for by the town elders, be brought back from the city, and be handed over to the avenger of blood to die.
13 Show no pity. You must purge from Israel the guilt of shedding innocent blood, so that it may go well with you.
14 Do not move your neighbor’s boundary stone set up by your predecessors in the inheritance you receive in the land the LORD your [Yahweh] is giving you to possess.
Witnesses
15 One witness is not enough to convict anyone accused of any crime or offense they may have committed. A matter must be established by the testimony of two or three witnesses.
16 If a malicious witness takes the stand to accuse someone of a crime,
17 the two involved in the dispute must stand in the presence of the LORD before the priests and the judges who are in office at the time.
18 The judges must make a thorough investigation, and if the witness proves to be a liar, giving false testimony,
19 then do to the false witness as that witness intended to do to the other party. You must purge the evil from among you.
20 The rest of the people will hear of this and be afraid, and never again will such an evil thing be done among you.
21 Show no pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
Study Questions for Chapter 19
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) What were the cities of refuge?
2.) What is the difference between manslaughter and murder?
3.) What was the purpose of the landmarks?
4.) How many witnesses were necessary to establish a word?
1.) What were the cities of refuge?
2.) What is the difference between manslaughter and murder?
3.) What was the purpose of the landmarks?
4.) How many witnesses were necessary to establish a word?
Chapter 20
At the end of this Chapter, there contains 12 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 20, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Rules for Warfare
Chapter 20 moves on to discuss the rules of warfare where life can also be taken. Deuteronomy contains rules or legislations for conducting war, three of which are located here in Chapters 20:
1.) The priest is to instruct the army not to fear a more powerful enemy since [Yahweh] fights for Israel. (20:1 – 9)
Deuteronomy 20:1 - 9 “When you go to war against your enemies and see horses and chariots and an army greater than yours, do not be afraid of them, because the LORD your [Yahweh], who brought you up out of Egypt, will be with you. When you are about to go into battle, the priest shall come forward and address the army. He shall say: “Hear, Israel: Today you are going into battle against your enemies. Do not be fainthearted or afraid; do not be terrified or give way to panic before them. For the LORD your [Yahweh] is the one who goes with you to fight for you against your enemies to give you victory.” The officers shall say to the army: “Has anyone built a new house and not yet begun to live in it? Let him go home, or he may die in battle and someone else may begin to live in it. Has anyone planted a vineyard and not begun to enjoy it? Let him go home, or he may die in battle and someone else enjoy it. Has anyone become pledged to a woman and not married her? Let him go home, or he may die in battle and someone else marry her.” Then the officers shall add, “Is anyone afraid or fainthearted? Let him go home so that the others will not become disheartened too.” When the officers have finished speaking to the army, they shall appoint commanders over it.”
2.) Terms of peace (20:10 – 18):
a. If accepted, population will be enslaved
b. If rejected, population, including livestock, would be destroyed.
Deuteronomy 20:10 - 18 “When you march up to attack a city, make its people an offer of peace. If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you. If they refuse to make peace and they engage you in battle, lay siege to that city. When the LORD your [Yahweh] delivers it into your hand, put to the sword all the men in it. As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves. And you may use the plunder the LORD your [Yahweh] gives you from your enemies. This is how you are to treat all the cities that are at a distance from you and do not belong to the nations nearby. However, in the cities of the nations the LORD your [Yahweh] is giving you as an inheritance, do not leave alive anything that breathes. Completely destroy them—the Hittites, Amorites Canaanites, Perizzites, Hivites and Jebusites—as the LORD your [Yahweh] has commanded you. Otherwise, they will teach you to follow all the detestable things they do in worshiping their [Yahweh]s, and you will sin against the LORD your [Yahweh].”
3.) In a prolonged siege, fruit-bearing trees will not be cut down (20:19 – 20). This bans the kind of warfare as it forbids Israelites armies from destroying fruit trees when the city is being besieged and has not surrendered after an extended period.
Deuteronomy 20:19 - 20 “When you lay siege to a city for a long time, fighting against it to capture it, do not destroy its trees by putting an ax to them, because you can eat their fruit. Do not cut them down. Are the trees people, that you should besiege them? However, you may cut down trees that you know are not fruit trees and use them to build siege works until the city at war with you falls.”
Fruit trees obviously represent a precious component in the Ancient Western Asian and Mediterranean Worlds. They not only take many years to mature, but also require much care. For these reasons, fruit trees remained the key strategic target in siege situations.
Enemy Within The worst enemy one could possibly face exists within. It is called fear. [Yahweh] told them not to be fainted-hearted. The fact of the present is that they were guaranteed [Yahweh]’s presence. He would always be there in time of need. They also had their testimony of what He had done for them and very promising future with Him. They may had considered themselves a minority. For the enemies they had to face where great in number and size, but [Yahweh] was even greater and even bigger than those enemies were. All they had to do was remain confident, dedicated, and compassionate.
(TNIV) Chapter 20
Going to War
1 When you go to war against your enemies and see horses and chariots and an army greater than yours, do not be afraid of them, because the LORD your [Yahweh], who brought you up out of Egypt, will be with you.
2 When you are about to go into battle, the priest shall come forward and address the army.
3 He shall say: “Hear, Israel: Today you are going into battle against your enemies. Do not be fainthearted or afraid; do not be terrified or give way to panic before them.
4 For the LORD your [Yahweh] is the one who goes with you to fight for you against your enemies to give you victory.”
5 The officers shall say to the army: “Has anyone built a new house and not yet begun to live in it? Let him go home, or he may die in battle and someone else may begin to live in it.
6 Has anyone planted a vineyard and not begun to enjoy it? Let him go home, or he may die in battle and someone else enjoy it.
7 Has anyone become pledged to a woman and not married her? Let him go home, or he may die in battle and someone else marry her.”
8 Then the officers shall add, “Is anyone afraid or fainthearted? Let him go home so that the others will not become disheartened too.”
9 When the officers have finished speaking to the army, they shall appoint commanders over it.
10 When you march up to attack a city, make its people an offer of peace.
11 If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you.
12 If they refuse to make peace and they engage you in battle, lay siege to that city.
13 When the LORD your [Yahweh] delivers it into your hand, put to the sword all the men in it.
14 As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves. And you may use the plunder the LORD your [Yahweh] gives you from your enemies.
15 This is how you are to treat all the cities that are at a distance from you and do not belong to the nations nearby.
16 However, in the cities of the nations the LORD your [Yahweh] is giving you as an inheritance, do not leave alive anything that breathes.
17 Completely destroy them—the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites—as the LORD your [Yahweh] has commanded you.
18 Otherwise, they will teach you to follow all the detestable things they do in worshiping their [Yahweh]s, and you will sin against the LORD your [Yahweh].
19 When you lay siege to a city for a long time, fighting against it to capture it, do not destroy its trees by putting an ax to them, because you can eat their fruit. Do not cut them down. Are the trees people, that you should besiege them?
20 However, you may cut down trees that you know are not fruit trees and use them to build siege works until the city at war with you falls.
Chapter 20 moves on to discuss the rules of warfare where life can also be taken. Deuteronomy contains rules or legislations for conducting war, three of which are located here in Chapters 20:
1.) The priest is to instruct the army not to fear a more powerful enemy since [Yahweh] fights for Israel. (20:1 – 9)
Deuteronomy 20:1 - 9 “When you go to war against your enemies and see horses and chariots and an army greater than yours, do not be afraid of them, because the LORD your [Yahweh], who brought you up out of Egypt, will be with you. When you are about to go into battle, the priest shall come forward and address the army. He shall say: “Hear, Israel: Today you are going into battle against your enemies. Do not be fainthearted or afraid; do not be terrified or give way to panic before them. For the LORD your [Yahweh] is the one who goes with you to fight for you against your enemies to give you victory.” The officers shall say to the army: “Has anyone built a new house and not yet begun to live in it? Let him go home, or he may die in battle and someone else may begin to live in it. Has anyone planted a vineyard and not begun to enjoy it? Let him go home, or he may die in battle and someone else enjoy it. Has anyone become pledged to a woman and not married her? Let him go home, or he may die in battle and someone else marry her.” Then the officers shall add, “Is anyone afraid or fainthearted? Let him go home so that the others will not become disheartened too.” When the officers have finished speaking to the army, they shall appoint commanders over it.”
2.) Terms of peace (20:10 – 18):
a. If accepted, population will be enslaved
b. If rejected, population, including livestock, would be destroyed.
Deuteronomy 20:10 - 18 “When you march up to attack a city, make its people an offer of peace. If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you. If they refuse to make peace and they engage you in battle, lay siege to that city. When the LORD your [Yahweh] delivers it into your hand, put to the sword all the men in it. As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves. And you may use the plunder the LORD your [Yahweh] gives you from your enemies. This is how you are to treat all the cities that are at a distance from you and do not belong to the nations nearby. However, in the cities of the nations the LORD your [Yahweh] is giving you as an inheritance, do not leave alive anything that breathes. Completely destroy them—the Hittites, Amorites Canaanites, Perizzites, Hivites and Jebusites—as the LORD your [Yahweh] has commanded you. Otherwise, they will teach you to follow all the detestable things they do in worshiping their [Yahweh]s, and you will sin against the LORD your [Yahweh].”
3.) In a prolonged siege, fruit-bearing trees will not be cut down (20:19 – 20). This bans the kind of warfare as it forbids Israelites armies from destroying fruit trees when the city is being besieged and has not surrendered after an extended period.
Deuteronomy 20:19 - 20 “When you lay siege to a city for a long time, fighting against it to capture it, do not destroy its trees by putting an ax to them, because you can eat their fruit. Do not cut them down. Are the trees people, that you should besiege them? However, you may cut down trees that you know are not fruit trees and use them to build siege works until the city at war with you falls.”
Fruit trees obviously represent a precious component in the Ancient Western Asian and Mediterranean Worlds. They not only take many years to mature, but also require much care. For these reasons, fruit trees remained the key strategic target in siege situations.
Enemy Within The worst enemy one could possibly face exists within. It is called fear. [Yahweh] told them not to be fainted-hearted. The fact of the present is that they were guaranteed [Yahweh]’s presence. He would always be there in time of need. They also had their testimony of what He had done for them and very promising future with Him. They may had considered themselves a minority. For the enemies they had to face where great in number and size, but [Yahweh] was even greater and even bigger than those enemies were. All they had to do was remain confident, dedicated, and compassionate.
(TNIV) Chapter 20
Going to War
1 When you go to war against your enemies and see horses and chariots and an army greater than yours, do not be afraid of them, because the LORD your [Yahweh], who brought you up out of Egypt, will be with you.
2 When you are about to go into battle, the priest shall come forward and address the army.
3 He shall say: “Hear, Israel: Today you are going into battle against your enemies. Do not be fainthearted or afraid; do not be terrified or give way to panic before them.
4 For the LORD your [Yahweh] is the one who goes with you to fight for you against your enemies to give you victory.”
5 The officers shall say to the army: “Has anyone built a new house and not yet begun to live in it? Let him go home, or he may die in battle and someone else may begin to live in it.
6 Has anyone planted a vineyard and not begun to enjoy it? Let him go home, or he may die in battle and someone else enjoy it.
7 Has anyone become pledged to a woman and not married her? Let him go home, or he may die in battle and someone else marry her.”
8 Then the officers shall add, “Is anyone afraid or fainthearted? Let him go home so that the others will not become disheartened too.”
9 When the officers have finished speaking to the army, they shall appoint commanders over it.
10 When you march up to attack a city, make its people an offer of peace.
11 If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you.
12 If they refuse to make peace and they engage you in battle, lay siege to that city.
13 When the LORD your [Yahweh] delivers it into your hand, put to the sword all the men in it.
14 As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves. And you may use the plunder the LORD your [Yahweh] gives you from your enemies.
15 This is how you are to treat all the cities that are at a distance from you and do not belong to the nations nearby.
16 However, in the cities of the nations the LORD your [Yahweh] is giving you as an inheritance, do not leave alive anything that breathes.
17 Completely destroy them—the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites—as the LORD your [Yahweh] has commanded you.
18 Otherwise, they will teach you to follow all the detestable things they do in worshiping their [Yahweh]s, and you will sin against the LORD your [Yahweh].
19 When you lay siege to a city for a long time, fighting against it to capture it, do not destroy its trees by putting an ax to them, because you can eat their fruit. Do not cut them down. Are the trees people, that you should besiege them?
20 However, you may cut down trees that you know are not fruit trees and use them to build siege works until the city at war with you falls.
Study Questions for Chapter 20
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) What laws where given to insure proper judicial judgment in the land?
2.) How was the death penalty to be administered?
3.) What regulations where given concerning kings and their conduct?
4.) What financial compensation did the priests receive? Why?
5.) What “abominations” of the land were they to avoid?
6.) Describe the prophet who was to come after Moses.
7.) What were the laws concerning the Cities of Refuge?
8.) What were the laws concerning witnesses in criminal trials?
9.) What laws where given concerning how they were to wage war?
10.) What was the purpose of all the detailed instructions about going to war, if they were not supposed to fight?
11.) Why do you suppose they were to treat the peoples of Canaan differently than the peoples of other areas that they might conquer in later years?
12.) Did they give the people of Jericho or Ai a chance to surrender as they where instructed?
1.) What laws where given to insure proper judicial judgment in the land?
2.) How was the death penalty to be administered?
3.) What regulations where given concerning kings and their conduct?
4.) What financial compensation did the priests receive? Why?
5.) What “abominations” of the land were they to avoid?
6.) Describe the prophet who was to come after Moses.
7.) What were the laws concerning the Cities of Refuge?
8.) What were the laws concerning witnesses in criminal trials?
9.) What laws where given concerning how they were to wage war?
10.) What was the purpose of all the detailed instructions about going to war, if they were not supposed to fight?
11.) Why do you suppose they were to treat the peoples of Canaan differently than the peoples of other areas that they might conquer in later years?
12.) Did they give the people of Jericho or Ai a chance to surrender as they where instructed?
Chapter 21
At the end of this Chapter, there contains 4 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 21, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Bloodguilt
Finally, Chapter 21 brings in the miscellaneous issues of bloodguilt when life was taken by an unknown situation. There three verses here that have apparent proverbial wisdom and law.
Another rule or legislation in Deuteronomy for conducting war is that a female prisoner may be taken as a wife after she has mourned one month for her parents (21:10 – 14).
Deuteronomy 21:15 - 17 “If someone has two wives, and he loves one but not the other, and both bear him sons but the firstborn is the son of the wife he does not love, when he wills his property to his sons, he must not give the rights of the firstborn to the son of the wife he loves in preference to his actual firstborn, the son of the wife he does not love. He must acknowledge the son of his unloved wife as the firstborn by giving him a double share of all he has. That son is the first sign of his father’s strength. The right of the firstborn belongs to him.”
“The law contained in Deut. xxi 15-17 concerns the inheritance rights of the first-born son in ancient Israel, and its basic purpose was to ensure that he would be given a privileged portion in the division of the paternal estate. The particular situation envisaged in the law was that of a man who had two wives, one loved and the other disliked, and whose first-born son was the child of the latter. The provision stipulates that, in such circumstances, the father must on no account attempt to deprive the first-born of his preferential share of the inheritance by giving it to the son of the beloved wife. This injunction, which is peculiar to Deuteronomy in the Old Testament, was obviously intended to guard against a situation which might easily arise in a polygamous society, where a favorite wife might try to influence her husband in the disposition of his property. In such cases, the husband was strictly forbidden to abuse his paternal prerogative, and was prohibited from giving the preferential portion of his estate to any of his sons other than the first-born son of his first wife.”[1]
Deuteronomy 21:18 - 21 “If someone has a stubborn and rebellious son who does not obey his father and mother and will not listen to them when they discipline him, his father and mother shall take hold of him and bring him to the elders at the gate of his town. They shall say to the elders, “This son of ours is stubborn and rebellious. He will not obey us. He is a profligate and a drunkard.” Then all the men of his town are to stone him to death. You must purge the evil from among you. All Israel will hear of it and be afraid.”
A Parents Honor
Located in these verses are some embedded components, which are as follows:
1.) An introductory legal formula
2.) The legal case
3.) Instructions to the parents
4.) What they should do
5.) What they should say
6.) The punishment
7.) Parenesis to the Israelites
All of these components put together add up to the guarding of the parents honor. The law that is contained here can be broken down into two parts. The first side is the impersonal protasis side (vs. 18) which brings to light the case in a “casuistic”[2] way describing the actions of the son and the parents’ reaction to this repetitive disobedience. The second side is apodosis, which is twofold. This displays the actions of the parents as well as the elders of the church. With this in mind, there should be no surprise that there is a relationship between Deuteronomy and Proverbs (law and wisdom).
[Yahweh] remains ever concerned for a family in need. He wanted them to react in the proper way in order to take care of depressing situations that may arise.
(TNIV) Chapter 21
Atonement for an Unsolved Murder
1 If someone is found slain, lying in a field in the land the LORD your [Yahweh] is giving you to possess, and it is not known who the killer was,
2 your elders and judges shall go out and measure the distance from the body to the neighboring towns.
3 Then the elders of the town nearest the body shall take a heifer that has never been worked and has never worn a yoke
4 and lead it down to a valley that has not been plowed or planted and where there is a flowing stream. There in the valley they are to break the heifer’s neck.
5 The priests, the sons of Levi, shall step forward, for the LORD your [Yahweh] has chosen them to minister and to pronounce blessings in the name of the LORD and to decide all cases of dispute and assault.
6 Then all the elders of the town nearest the body shall wash their hands over the heifer whose neck was broken in the valley,
7 and they shall declare: “Our hands did not shed this blood, nor did our eyes see it done.
8 Accept this atonement for your people Israel, whom you have redeemed, LORD, and do not hold your people guilty of the blood of an innocent person.” And the bloodshed will be atoned for.
9 So you will purge from yourselves the guilt of shedding innocent blood, since you have done what is right in the eyes of the LORD.
Marrying a Captive Woman
10 When you go to war against your enemies and the LORD your [Yahweh] delivers them into your hands and you take captives,
11 if you notice among the captives a beautiful woman and are attracted to her, you may take her as your wife.
12 Bring her into your home and have her shave her head, trim her nails
13 and put aside the clothes she was wearing when captured. After she has lived in your house and mourned her father and mother for a full month, then you may go to her and be her husband and she shall be your wife.
14 If you are not pleased with her, let her go wherever she wishes. You must not sell her or treat her as a slave, since you have dishonored her.
The Right of the Firstborn
15 If someone has two wives, and he loves one but not the other, and both bear him sons but the firstborn is the son of the wife he does not love,
16 when he wills his property to his sons, he must not give the rights of the firstborn to the son of the wife he loves in preference to his actual firstborn, the son of the wife he does not love.
17 He must acknowledge the son of his unloved wife as the firstborn by giving him a double share of all he has. That son is the first sign of his father’s strength. The right of the firstborn belongs to him.
A Rebellious Son
18 If someone has a stubborn and rebellious son who does not obey his father and mother and will not listen to them when they discipline him,
19 his father and mother shall take hold of him and bring him to the elders at the gate of his town.
20 They shall say to the elders, “This son of ours is stubborn and rebellious. He will not obey us. He is a profligate and a drunkard.”
21 Then all the men of his town are to stone him to death. You must purge the evil from among you. All Israel will hear of it and be afraid.
Footnotes:
[1] Eryl W. Davies. "The Meaning of PI SENAYIM in Deuteronomy 21:17.” Vetus Testamentum, 36, 3, (1986); 341 - 342.
[2] Anselm C. Hagedorn. “Guarding the Parents Honor—Deuteronomy 21:18 – 21.” Journal for the Study of the Old Testament 88, (200); 103.
Finally, Chapter 21 brings in the miscellaneous issues of bloodguilt when life was taken by an unknown situation. There three verses here that have apparent proverbial wisdom and law.
Another rule or legislation in Deuteronomy for conducting war is that a female prisoner may be taken as a wife after she has mourned one month for her parents (21:10 – 14).
Deuteronomy 21:15 - 17 “If someone has two wives, and he loves one but not the other, and both bear him sons but the firstborn is the son of the wife he does not love, when he wills his property to his sons, he must not give the rights of the firstborn to the son of the wife he loves in preference to his actual firstborn, the son of the wife he does not love. He must acknowledge the son of his unloved wife as the firstborn by giving him a double share of all he has. That son is the first sign of his father’s strength. The right of the firstborn belongs to him.”
“The law contained in Deut. xxi 15-17 concerns the inheritance rights of the first-born son in ancient Israel, and its basic purpose was to ensure that he would be given a privileged portion in the division of the paternal estate. The particular situation envisaged in the law was that of a man who had two wives, one loved and the other disliked, and whose first-born son was the child of the latter. The provision stipulates that, in such circumstances, the father must on no account attempt to deprive the first-born of his preferential share of the inheritance by giving it to the son of the beloved wife. This injunction, which is peculiar to Deuteronomy in the Old Testament, was obviously intended to guard against a situation which might easily arise in a polygamous society, where a favorite wife might try to influence her husband in the disposition of his property. In such cases, the husband was strictly forbidden to abuse his paternal prerogative, and was prohibited from giving the preferential portion of his estate to any of his sons other than the first-born son of his first wife.”[1]
Deuteronomy 21:18 - 21 “If someone has a stubborn and rebellious son who does not obey his father and mother and will not listen to them when they discipline him, his father and mother shall take hold of him and bring him to the elders at the gate of his town. They shall say to the elders, “This son of ours is stubborn and rebellious. He will not obey us. He is a profligate and a drunkard.” Then all the men of his town are to stone him to death. You must purge the evil from among you. All Israel will hear of it and be afraid.”
A Parents Honor
Located in these verses are some embedded components, which are as follows:
1.) An introductory legal formula
2.) The legal case
3.) Instructions to the parents
4.) What they should do
5.) What they should say
6.) The punishment
7.) Parenesis to the Israelites
All of these components put together add up to the guarding of the parents honor. The law that is contained here can be broken down into two parts. The first side is the impersonal protasis side (vs. 18) which brings to light the case in a “casuistic”[2] way describing the actions of the son and the parents’ reaction to this repetitive disobedience. The second side is apodosis, which is twofold. This displays the actions of the parents as well as the elders of the church. With this in mind, there should be no surprise that there is a relationship between Deuteronomy and Proverbs (law and wisdom).
[Yahweh] remains ever concerned for a family in need. He wanted them to react in the proper way in order to take care of depressing situations that may arise.
(TNIV) Chapter 21
Atonement for an Unsolved Murder
1 If someone is found slain, lying in a field in the land the LORD your [Yahweh] is giving you to possess, and it is not known who the killer was,
2 your elders and judges shall go out and measure the distance from the body to the neighboring towns.
3 Then the elders of the town nearest the body shall take a heifer that has never been worked and has never worn a yoke
4 and lead it down to a valley that has not been plowed or planted and where there is a flowing stream. There in the valley they are to break the heifer’s neck.
5 The priests, the sons of Levi, shall step forward, for the LORD your [Yahweh] has chosen them to minister and to pronounce blessings in the name of the LORD and to decide all cases of dispute and assault.
6 Then all the elders of the town nearest the body shall wash their hands over the heifer whose neck was broken in the valley,
7 and they shall declare: “Our hands did not shed this blood, nor did our eyes see it done.
8 Accept this atonement for your people Israel, whom you have redeemed, LORD, and do not hold your people guilty of the blood of an innocent person.” And the bloodshed will be atoned for.
9 So you will purge from yourselves the guilt of shedding innocent blood, since you have done what is right in the eyes of the LORD.
Marrying a Captive Woman
10 When you go to war against your enemies and the LORD your [Yahweh] delivers them into your hands and you take captives,
11 if you notice among the captives a beautiful woman and are attracted to her, you may take her as your wife.
12 Bring her into your home and have her shave her head, trim her nails
13 and put aside the clothes she was wearing when captured. After she has lived in your house and mourned her father and mother for a full month, then you may go to her and be her husband and she shall be your wife.
14 If you are not pleased with her, let her go wherever she wishes. You must not sell her or treat her as a slave, since you have dishonored her.
The Right of the Firstborn
15 If someone has two wives, and he loves one but not the other, and both bear him sons but the firstborn is the son of the wife he does not love,
16 when he wills his property to his sons, he must not give the rights of the firstborn to the son of the wife he loves in preference to his actual firstborn, the son of the wife he does not love.
17 He must acknowledge the son of his unloved wife as the firstborn by giving him a double share of all he has. That son is the first sign of his father’s strength. The right of the firstborn belongs to him.
A Rebellious Son
18 If someone has a stubborn and rebellious son who does not obey his father and mother and will not listen to them when they discipline him,
19 his father and mother shall take hold of him and bring him to the elders at the gate of his town.
20 They shall say to the elders, “This son of ours is stubborn and rebellious. He will not obey us. He is a profligate and a drunkard.”
21 Then all the men of his town are to stone him to death. You must purge the evil from among you. All Israel will hear of it and be afraid.
Footnotes:
[1] Eryl W. Davies. "The Meaning of PI SENAYIM in Deuteronomy 21:17.” Vetus Testamentum, 36, 3, (1986); 341 - 342.
[2] Anselm C. Hagedorn. “Guarding the Parents Honor—Deuteronomy 21:18 – 21.” Journal for the Study of the Old Testament 88, (200); 103.
Study Questions for Chapter 21
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) Who was responsible for the burial of the man who was murdered in the field?
2.) What was a man to do if he had made an unsatisfactory marriage?
3.) If sin is in your own family, what are you to do with it?
4.) How are Christians to treat an offender after he has been punished?
1.) Who was responsible for the burial of the man who was murdered in the field?
2.) What was a man to do if he had made an unsatisfactory marriage?
3.) If sin is in your own family, what are you to do with it?
4.) How are Christians to treat an offender after he has been punished?
Chapter 22
At the end of this Chapter, there contains 4 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 22, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Deuteronomy 22:9 – 11 “Do not plant two kinds of seed in your vineyard; if you do, not only the crops you plant but also the fruit of the vineyard will be defiled. Do not plow with an ox and a donkey yoked together. Do not wear clothes of wool and linen woven together.”
“The emphasis on the diversity in the world and on the necessity of preserving it reflects the concept that the habitable world has come into being by means of separation (the concept plays a role also in Gen. i; see vv. 4, 6 f., 9, 14, 18) and exists thanks to variety: the world exists thanks to the separation of heaven and earth, the alternation of light and darkness, of heat and cold, of water and land, thanks to the difference between man and beast, thanks to the diversity of species, etc., thanks to the distribution of man in separate nations all over the world (Gen. χ 32). Blurring separation and variety may induce a reversion of cosmos to chaos and must therefore be prevented.”[1]
Deuteronomy 22:17 “Now he has slandered her and said, ‘I did not find your daughter to be a virgin.’ But here is the proof of my daughter’s virginity.” Then her parents shall display the cloth before the elders of the town,…”
“There is widespread agreement that "the cloth" in this passage refers to either a menstrual cloth or bed sheets soiled from the wedding night. According to the common understanding, this cloth was to be produced by the parents of a bride whose virginity had been challenged as a proof of her pre-marital virginity. Apparently, this understanding comes originally from the Targum of Pseudo- Jonathan.”[2]
There should always be love for thy neighbor. The phrase finder keepers did not exist in the vocabulary of the Israelites. There existed not lost property. It always belonged to someone. The act of sex should always remain in the sanctity of marriage. Sexual purity remained a high standard for the Israelites. With worship, [Yahweh] was very strict on who should come to the altar. No one that lived physically mutilated or of a Canaanite religion where allowed to come before [Yahweh]. Generosity was the key for prosper living along with grateful sharing.
(TNIV) Chapter 22
1 If you see someone else’s ox or sheep straying, do not ignore it but be sure to take it back to its owner.
2 If the owner does not live near you or if you do not know who owns it, take it home with you and keep it until the owner comes looking for it. Then give it back.
3 Do the same if you find someone’s donkey or cloak or anything else they have lost. Do not ignore it.
4 If you see someone’s donkey or ox fallen on the road, do not ignore it. Help the owner get it to its feet.
5 A woman must not wear men’s clothing, nor a man wear women’s clothing, for the LORD your [Yahweh] detests anyone who does this.
6 If you come across a bird’s nest beside the road, either in a tree or on the ground, and the mother is sitting on the young or on the eggs, do not take the mother with the young.
7 You may take the young, but be sure to let the mother go, so that it may go well with you and you may have a long life.
8 When you build a new house, make a parapet around your roof so that you may not bring the guilt of bloodshed on your house if someone falls from the roof.
9 Do not plant two kinds of seed in your vineyard; if you do, not only the crops you plant but also the fruit of the vineyard will be defiled.
10 Do not plow with an ox and a donkey yoked together.
11 Do not wear clothes of wool and linen woven together.
12 Make tassels on the four corners of the cloak you wear.
Marriage Violations
13 If a man takes a wife and, after sleeping with her, dislikes her
14 and slanders her and gives her a bad name, saying, “I married this woman, but when I approached her, I did not find proof of her virginity,”
15 then the young woman’s father and mother shall bring to the town elders at the gate proof that she was a virgin.
16 Her father will say to the elders, “I gave my daughter in marriage to this man, but he dislikes her.
17 Now he has slandered her and said, ‘I did not find your daughter to be a virgin.’ But here is the proof of my daughter’s virginity.” Then her parents shall display the cloth before the elders of the town,
18 and the elders shall take the man and punish him.
19 They shall fine him a hundred shekels of silver and give them to the young woman’s father, because this man has given an Israelite virgin a bad name. She shall continue to be his wife; he must not divorce her as long as he lives.
20 If, however, the charge is true and no proof of the young woman’s virginity can be found,
21 she shall be brought to the door of her father’s house and there the men of her town shall stone her to death. She has done an outrageous thing in Israel by being promiscuous while still in her father’s house. You must purge the evil from among you.
22 If a man is found sleeping with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel.
23 If a man happens to meet in a town a virgin pledged to be married and he sleeps with her,
24 you shall take both of them to the gate of that town and stone them to death—the young woman because she was in a town and did not scream for help, and the man because he violated another man’s wife. You must purge the evil from among you.
25 But if out in the country a man happens to meet a young woman pledged to be married and rapes her, only the man who has done this shall die.
26 Do nothing to the woman; she has committed no sin deserving death. This case is like that of someone who attacks and murders a neighbor,
27 for the man found the young woman out in the country, and though the betrothed woman screamed, there was no one to rescue her.
28 If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered,
29 he shall pay her father fifty shekels of silver. He must marry the young woman, for he has violated her. He can never divorce her as long as he lives.
30 A man is not to marry his father’s wife; he must not dishonor his father’s bed.
Footnotes:
[1] C. Houtman. "Another Look at Forbidden Mixtures.” Vetus Testamentum, 34, 2, (1984); 227 - 228.
[2] Robert I. Vasholz. "A Legal Brief on Deuteronomy 22:13 - 21.” Covenant Seminary Review, 17, 1, (Spring 1991); 62.
“The emphasis on the diversity in the world and on the necessity of preserving it reflects the concept that the habitable world has come into being by means of separation (the concept plays a role also in Gen. i; see vv. 4, 6 f., 9, 14, 18) and exists thanks to variety: the world exists thanks to the separation of heaven and earth, the alternation of light and darkness, of heat and cold, of water and land, thanks to the difference between man and beast, thanks to the diversity of species, etc., thanks to the distribution of man in separate nations all over the world (Gen. χ 32). Blurring separation and variety may induce a reversion of cosmos to chaos and must therefore be prevented.”[1]
Deuteronomy 22:17 “Now he has slandered her and said, ‘I did not find your daughter to be a virgin.’ But here is the proof of my daughter’s virginity.” Then her parents shall display the cloth before the elders of the town,…”
“There is widespread agreement that "the cloth" in this passage refers to either a menstrual cloth or bed sheets soiled from the wedding night. According to the common understanding, this cloth was to be produced by the parents of a bride whose virginity had been challenged as a proof of her pre-marital virginity. Apparently, this understanding comes originally from the Targum of Pseudo- Jonathan.”[2]
There should always be love for thy neighbor. The phrase finder keepers did not exist in the vocabulary of the Israelites. There existed not lost property. It always belonged to someone. The act of sex should always remain in the sanctity of marriage. Sexual purity remained a high standard for the Israelites. With worship, [Yahweh] was very strict on who should come to the altar. No one that lived physically mutilated or of a Canaanite religion where allowed to come before [Yahweh]. Generosity was the key for prosper living along with grateful sharing.
(TNIV) Chapter 22
1 If you see someone else’s ox or sheep straying, do not ignore it but be sure to take it back to its owner.
2 If the owner does not live near you or if you do not know who owns it, take it home with you and keep it until the owner comes looking for it. Then give it back.
3 Do the same if you find someone’s donkey or cloak or anything else they have lost. Do not ignore it.
4 If you see someone’s donkey or ox fallen on the road, do not ignore it. Help the owner get it to its feet.
5 A woman must not wear men’s clothing, nor a man wear women’s clothing, for the LORD your [Yahweh] detests anyone who does this.
6 If you come across a bird’s nest beside the road, either in a tree or on the ground, and the mother is sitting on the young or on the eggs, do not take the mother with the young.
7 You may take the young, but be sure to let the mother go, so that it may go well with you and you may have a long life.
8 When you build a new house, make a parapet around your roof so that you may not bring the guilt of bloodshed on your house if someone falls from the roof.
9 Do not plant two kinds of seed in your vineyard; if you do, not only the crops you plant but also the fruit of the vineyard will be defiled.
10 Do not plow with an ox and a donkey yoked together.
11 Do not wear clothes of wool and linen woven together.
12 Make tassels on the four corners of the cloak you wear.
Marriage Violations
13 If a man takes a wife and, after sleeping with her, dislikes her
14 and slanders her and gives her a bad name, saying, “I married this woman, but when I approached her, I did not find proof of her virginity,”
15 then the young woman’s father and mother shall bring to the town elders at the gate proof that she was a virgin.
16 Her father will say to the elders, “I gave my daughter in marriage to this man, but he dislikes her.
17 Now he has slandered her and said, ‘I did not find your daughter to be a virgin.’ But here is the proof of my daughter’s virginity.” Then her parents shall display the cloth before the elders of the town,
18 and the elders shall take the man and punish him.
19 They shall fine him a hundred shekels of silver and give them to the young woman’s father, because this man has given an Israelite virgin a bad name. She shall continue to be his wife; he must not divorce her as long as he lives.
20 If, however, the charge is true and no proof of the young woman’s virginity can be found,
21 she shall be brought to the door of her father’s house and there the men of her town shall stone her to death. She has done an outrageous thing in Israel by being promiscuous while still in her father’s house. You must purge the evil from among you.
22 If a man is found sleeping with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel.
23 If a man happens to meet in a town a virgin pledged to be married and he sleeps with her,
24 you shall take both of them to the gate of that town and stone them to death—the young woman because she was in a town and did not scream for help, and the man because he violated another man’s wife. You must purge the evil from among you.
25 But if out in the country a man happens to meet a young woman pledged to be married and rapes her, only the man who has done this shall die.
26 Do nothing to the woman; she has committed no sin deserving death. This case is like that of someone who attacks and murders a neighbor,
27 for the man found the young woman out in the country, and though the betrothed woman screamed, there was no one to rescue her.
28 If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered,
29 he shall pay her father fifty shekels of silver. He must marry the young woman, for he has violated her. He can never divorce her as long as he lives.
30 A man is not to marry his father’s wife; he must not dishonor his father’s bed.
Footnotes:
[1] C. Houtman. "Another Look at Forbidden Mixtures.” Vetus Testamentum, 34, 2, (1984); 227 - 228.
[2] Robert I. Vasholz. "A Legal Brief on Deuteronomy 22:13 - 21.” Covenant Seminary Review, 17, 1, (Spring 1991); 62.
Study Questions for Chapter 22
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) How are we to live differently on a Tuesday than on a Sunday?
2.) What was the Israelite to do if his neighbor’s animal fell into the ditch?
3.) What is the most important truth for us in this verse on dress?
4.) How can many accidents be prevented?
1.) How are we to live differently on a Tuesday than on a Sunday?
2.) What was the Israelite to do if his neighbor’s animal fell into the ditch?
3.) What is the most important truth for us in this verse on dress?
4.) How can many accidents be prevented?
Chapter 23
At the end of this Chapter, there contains 3 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 23, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
(TNIV) Chapter 23
Exclusion From the Assembly
1 No one who has been emasculated by crushing or cutting may enter the assembly of the LORD.
2 No one born of a forbidden marriage c nor any offspring from such a marriage may enter the assembly of the LORD, not even in the tenth generation.
3 No Ammonite or Moabite or any of their descendants may enter the assembly of the LORD, not even in the tenth generation.
4 For they did not come to meet you with bread and water on your way when you came out of Egypt, and they hired Balaam son of Beor from Pethor in Aram Naharaimd to pronounce a curse on you.
5 However, the LORD your [Yahweh] would not listen to Balaam but turned the curse into a blessing for you, because the LORD your [Yahweh] loves you.
6 Do not seek a treaty of friendship with them as long as you live.
7 Do not despise an Edomite, for the Edomites are related to you. Do not despise an Egyptian, because you resided as foreigners in their country.
8 The third generation of children born to them may enter the assembly of the LORD.
Uncleanness in the Camp
9 When you are encamped against your enemies, keep away from everything impure.
10 If one of your men is unclean because of a nocturnal emission, he is to go outside the camp and stay there.
11 But as evening approaches he is to wash himself, and at sunset he may return to the camp.
12 Designate a place outside the camp where you can go to relieve yourself.
13 As part of your equipment have something to dig with, and when you relieve yourself, dig a hole and cover up your excrement.
14 For the LORD your [Yahweh] moves about in your camp to protect you and to deliver your enemies to you. Your camp must be holy, so that he will not see among you anything indecent and turn away from you.
Miscellaneous Laws
15 If a slave has taken refuge with you, do not hand them over to their master.
16 Let them live among you wherever they like and in whatever town they choose. Do not oppress them.
17 No Israelite man or woman is to become a shrine prostitute.
18 You must not bring the earnings of a female prostitute or of a male prostitute into the house of the LORD your [Yahweh] to pay any vow, because the LORD your [Yahweh] detests them both.
19 Do not charge an Israelite interest, whether on money or food or anything else that may earn interest.
20 You may charge a foreigner interest, but not another Israelite, so that the LORD your [Yahweh] may bless you in everything you put your hand to in the land you are entering to possess.
21 If you make a vow to the LORD your [Yahweh], do not be slow to pay it, for the LORD your [Yahweh] will certainly demand it of you and you will be guilty of sin.
22 But if you refrain from making a vow, you will not be guilty.
23 Whatever your lips utter you must be sure to do, because you made your vow freely to the LORD your [Yahweh] with your own mouth.
24 If you enter your neighbor’s vineyard, you may eat all the grapes you want, but do not put any in your basket.
25 If you enter your neighbor’s grainfield, you may pick kernels with your hands, but you must not put a sickle to the standing grain.
Exclusion From the Assembly
1 No one who has been emasculated by crushing or cutting may enter the assembly of the LORD.
2 No one born of a forbidden marriage c nor any offspring from such a marriage may enter the assembly of the LORD, not even in the tenth generation.
3 No Ammonite or Moabite or any of their descendants may enter the assembly of the LORD, not even in the tenth generation.
4 For they did not come to meet you with bread and water on your way when you came out of Egypt, and they hired Balaam son of Beor from Pethor in Aram Naharaimd to pronounce a curse on you.
5 However, the LORD your [Yahweh] would not listen to Balaam but turned the curse into a blessing for you, because the LORD your [Yahweh] loves you.
6 Do not seek a treaty of friendship with them as long as you live.
7 Do not despise an Edomite, for the Edomites are related to you. Do not despise an Egyptian, because you resided as foreigners in their country.
8 The third generation of children born to them may enter the assembly of the LORD.
Uncleanness in the Camp
9 When you are encamped against your enemies, keep away from everything impure.
10 If one of your men is unclean because of a nocturnal emission, he is to go outside the camp and stay there.
11 But as evening approaches he is to wash himself, and at sunset he may return to the camp.
12 Designate a place outside the camp where you can go to relieve yourself.
13 As part of your equipment have something to dig with, and when you relieve yourself, dig a hole and cover up your excrement.
14 For the LORD your [Yahweh] moves about in your camp to protect you and to deliver your enemies to you. Your camp must be holy, so that he will not see among you anything indecent and turn away from you.
Miscellaneous Laws
15 If a slave has taken refuge with you, do not hand them over to their master.
16 Let them live among you wherever they like and in whatever town they choose. Do not oppress them.
17 No Israelite man or woman is to become a shrine prostitute.
18 You must not bring the earnings of a female prostitute or of a male prostitute into the house of the LORD your [Yahweh] to pay any vow, because the LORD your [Yahweh] detests them both.
19 Do not charge an Israelite interest, whether on money or food or anything else that may earn interest.
20 You may charge a foreigner interest, but not another Israelite, so that the LORD your [Yahweh] may bless you in everything you put your hand to in the land you are entering to possess.
21 If you make a vow to the LORD your [Yahweh], do not be slow to pay it, for the LORD your [Yahweh] will certainly demand it of you and you will be guilty of sin.
22 But if you refrain from making a vow, you will not be guilty.
23 Whatever your lips utter you must be sure to do, because you made your vow freely to the LORD your [Yahweh] with your own mouth.
24 If you enter your neighbor’s vineyard, you may eat all the grapes you want, but do not put any in your basket.
25 If you enter your neighbor’s grainfield, you may pick kernels with your hands, but you must not put a sickle to the standing grain.
Study Questions for Chapter 23
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) Is [Yahweh] as interested in the private areas of our lives as He is in the public areas?
2.) What makes a person fit to enter into the presence of the Lord?
3.) What is the basis of spiritual fellowship?
1.) Is [Yahweh] as interested in the private areas of our lives as He is in the public areas?
2.) What makes a person fit to enter into the presence of the Lord?
3.) What is the basis of spiritual fellowship?
Chapter 24
At the end of this Chapter, there contains 4 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 24, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Deuteronomy 24:1 - 4 “If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house, and if after she leaves his house she becomes the wife of another man, and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies, then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the LORD. Do not bring sin upon the land the LORD your [Yahweh] is giving you as an inheritance.”
Divorce
It should be noted in these verses that this is a situation of a woman divorced twice or divorced once and then widowed. Divorce is not neither commanded nor commended. This is a particular case of some sort of indecency done on the wife’s part. It seems unlikely that this situation refers to adultery. It must refer to some indecent or improper behavior, just short of sexual intercourse.
[Yahweh] remains concerned for women caught up in a broken marriage, the firmness of new marriages, and even for the debtors not to be shamed. He shows concerns for unavoidable slavery, rules for the physical condition of the community, earnings for the hired, and care for the homeless.
Silence
However, there remains a relative silence about these particular four verses a silence that can lead to a key of interpretation. This silence includes; but is not limited to[1]:
1.) the description or picture of marriage
2.) to state that the woman was guilty of something
3.) an explanation of the “nakedness of a thing”
4.) was the dishonorable act involving someone else
5.) why was the first husband referred to as husband (ba’al) and the second husband a man (ish)
6.) comment on the divorce
7.) elaboration on what defiled the woman
The text is silent on these items and many others. Here is a brief explanation on some of these items. First off, the first man marries and masters (ba’al) her while the second (ish) merely just marries her. The woman may divorce and remarry; but the first man is still her master, her lord. While the second man is simply going through the motions of marriage, the first man has mastered her and essentially taken control of her. It does not state whether the man or woman was involved in any type of infidelity. In addition, what is this “indecent” thing about the women? Was it self-masturbation, was it looking at another man, or was it exposing herself to another man? At this point, one must be careful in not reading things into scripture. In other words, making scripture say something that it is obviously not implying.
(TNIV) Chapter 24
1 If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house,
2 and if after she leaves his house she becomes the wife of another man,
3 and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies,
4 then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the LORD. Do not bring sin upon the land the LORD your [Yahweh] is giving you as an inheritance.
5 If a man has recently married, he must not be sent to war or have any other duty laid on him. For one year he is to be free to stay at home and bring happiness to the wife he has married.
6 Do not take a pair of millstones—not even the upper one—as security for a debt, because that would be taking a person’s livelihood as security.
7 If someone is caught kidnapping another Israelite and treating or selling that Israelite as a slave, the kidnapper must die. You must purge the evil from among you.
8 In cases of defiling skin diseases, be very careful to do exactly as the Levitical priests instruct you. You must follow carefully what I have commanded them.
9 Remember what the LORD your [Yahweh] did to Miriam along the way after you came out of Egypt.
10 When you make a loan of any kind to a neighbor, do not go into the neighbor’s house to get what is offered to you as a pledge.
11 Stay outside and let the neighbor to whom you are making the loan bring the pledge out to you.
12 If the neighbor is poor, do not go to sleep with that pledge in your possession.
13 Return the cloak by sunset so that your neighbor may sleep in it. Then you will be thanked, and it will be regarded as a righteous act in the sight of the LORD your [Yahweh].
14 Do not take advantage of a hired worker who is poor and needy, whether that worker is an Israelite or is a foreigner residing in one of your towns.
15 Pay them their wages each day before sunset, because they are poor and are counting on it. Otherwise they may cry to the LORD against you, and you will be guilty of sin.
16 Parents are not to be put to death for their children, nor children put to death for their parents; each of you will die for your own sin.
17 Do not deprive the foreigner or the fatherless of justice, or take the cloak of the widow as a pledge.
18 Remember that you were slaves in Egypt and the LORD your [Yahweh] redeemed you from there. That is why I command you to do this.
19 When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the foreigner, the fatherless and the widow, so that the LORD your [Yahweh] may bless you in all the work of your hands.
20 When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the foreigner, the fatherless and the widow.
21 When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the foreigner, the fatherless and the widow.
22 Remember that you were slaves in Egypt. That is why I command you to do this.
Footnotes:
[1] Allen R. Guenther. "Interpreting the Silences: Deuteronomy 24:1 - 4.” Direction, 24, 1, (Spring, 1995); 42.
Divorce
It should be noted in these verses that this is a situation of a woman divorced twice or divorced once and then widowed. Divorce is not neither commanded nor commended. This is a particular case of some sort of indecency done on the wife’s part. It seems unlikely that this situation refers to adultery. It must refer to some indecent or improper behavior, just short of sexual intercourse.
[Yahweh] remains concerned for women caught up in a broken marriage, the firmness of new marriages, and even for the debtors not to be shamed. He shows concerns for unavoidable slavery, rules for the physical condition of the community, earnings for the hired, and care for the homeless.
Silence
However, there remains a relative silence about these particular four verses a silence that can lead to a key of interpretation. This silence includes; but is not limited to[1]:
1.) the description or picture of marriage
2.) to state that the woman was guilty of something
3.) an explanation of the “nakedness of a thing”
4.) was the dishonorable act involving someone else
5.) why was the first husband referred to as husband (ba’al) and the second husband a man (ish)
6.) comment on the divorce
7.) elaboration on what defiled the woman
The text is silent on these items and many others. Here is a brief explanation on some of these items. First off, the first man marries and masters (ba’al) her while the second (ish) merely just marries her. The woman may divorce and remarry; but the first man is still her master, her lord. While the second man is simply going through the motions of marriage, the first man has mastered her and essentially taken control of her. It does not state whether the man or woman was involved in any type of infidelity. In addition, what is this “indecent” thing about the women? Was it self-masturbation, was it looking at another man, or was it exposing herself to another man? At this point, one must be careful in not reading things into scripture. In other words, making scripture say something that it is obviously not implying.
(TNIV) Chapter 24
1 If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house,
2 and if after she leaves his house she becomes the wife of another man,
3 and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies,
4 then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the LORD. Do not bring sin upon the land the LORD your [Yahweh] is giving you as an inheritance.
5 If a man has recently married, he must not be sent to war or have any other duty laid on him. For one year he is to be free to stay at home and bring happiness to the wife he has married.
6 Do not take a pair of millstones—not even the upper one—as security for a debt, because that would be taking a person’s livelihood as security.
7 If someone is caught kidnapping another Israelite and treating or selling that Israelite as a slave, the kidnapper must die. You must purge the evil from among you.
8 In cases of defiling skin diseases, be very careful to do exactly as the Levitical priests instruct you. You must follow carefully what I have commanded them.
9 Remember what the LORD your [Yahweh] did to Miriam along the way after you came out of Egypt.
10 When you make a loan of any kind to a neighbor, do not go into the neighbor’s house to get what is offered to you as a pledge.
11 Stay outside and let the neighbor to whom you are making the loan bring the pledge out to you.
12 If the neighbor is poor, do not go to sleep with that pledge in your possession.
13 Return the cloak by sunset so that your neighbor may sleep in it. Then you will be thanked, and it will be regarded as a righteous act in the sight of the LORD your [Yahweh].
14 Do not take advantage of a hired worker who is poor and needy, whether that worker is an Israelite or is a foreigner residing in one of your towns.
15 Pay them their wages each day before sunset, because they are poor and are counting on it. Otherwise they may cry to the LORD against you, and you will be guilty of sin.
16 Parents are not to be put to death for their children, nor children put to death for their parents; each of you will die for your own sin.
17 Do not deprive the foreigner or the fatherless of justice, or take the cloak of the widow as a pledge.
18 Remember that you were slaves in Egypt and the LORD your [Yahweh] redeemed you from there. That is why I command you to do this.
19 When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the foreigner, the fatherless and the widow, so that the LORD your [Yahweh] may bless you in all the work of your hands.
20 When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the foreigner, the fatherless and the widow.
21 When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the foreigner, the fatherless and the widow.
22 Remember that you were slaves in Egypt. That is why I command you to do this.
Footnotes:
[1] Allen R. Guenther. "Interpreting the Silences: Deuteronomy 24:1 - 4.” Direction, 24, 1, (Spring, 1995); 42.
Study Questions for Chapter 24
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) What does love, in the biblical sense, mean?
2.) Why did Moses give instructions regarding divorce?
3.) How can a man exercise love in his business relationship?
4.) What was the law of harvesting which provided for the poor?
1.) What does love, in the biblical sense, mean?
2.) Why did Moses give instructions regarding divorce?
3.) How can a man exercise love in his business relationship?
4.) What was the law of harvesting which provided for the poor?
Chapter 25
At the end of this Chapter, there contains 4 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 25, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Deuteronomy 25:11 - 12 “If two men are fighting and the wife of one of them comes to rescue her husband from his assailant, and she reaches out and seizes him by his private parts, you shall cut off her hand. Show her no pity.”
This law by far is the most intriguing and the most severe in the biblical legal body. The particulars of this law are as follows:
1.) The context (a fight)
2.) The perpetrator (the wife)
3.) The intent (rescue the husband)
4.) The reason (his safety is threatened)
5.) The action (seizing the opponent’s genitals)
6.) The punishment (cut off her hand)
7.) The exhortation (show no mercy)
It was a social dishonor for a woman not to give her husband a son, especially if he should die. The permanence of the family name was very important in the Hebrew life. Without a male heir, the family would most definitely expire in Israel. The section existed to make certain that the deceased man’s name would remain in Israel and not blotted out.
Now, if the wife should intervene in a fight between her husband and another man and grab the attacker’s genitals, her hand would be cut-off showing no pity. This may be considered shocking and a little harsh, but the Bible’s view of the male genitals, as well as the human body as a whole, was very important. The human body was perfectly made and designed and should not be damaged in any way. It was unthinkable for a woman to use a part of her body in order to damage a part of the man’s body.
(TNIV) Chapter 25
1 When people have a dispute, they are to take it to court and the judges will decide the case, acquitting the innocent and condemning the guilty.
2 If the one who is guilty deserves to be beaten, the judge shall make them lie down and have them flogged in his presence with the number of lashes the crime deserves,
3 but the judge must not impose more than forty lashes. If the guilty party is flogged more than that, your Israelite neighbor will be degraded in your eyes.
4 Do not muzzle an ox while it is treading out the grain.
5 If brothers are living together and one of them dies without a son, his widow must not marry outside the family. Her husband’s brother shall take her and marry her and fulfill the duty of a brother-in-law to her.
6 The first son she bears shall carry on the name of the dead brother so that his name will not be blotted out from Israel.
7 However, if a man does not want to marry his brother’s wife, she shall go to the elders at the town gate and say, “My husband’s brother refuses to carry on his brother’s name in Israel. He will not fulfill the duty of a brother-in-law to me.”
8 Then the elders of his town shall summon him and talk to him. If he persists in saying, “I do not want to marry her,”
9 his brother’s widow shall go up to him in the presence of the elders, take off one of his sandals, spit in his face and say, “This is what is done to the man who will not build up his brother’s family line.”
10 That man’s line shall be known in Israel as The Family of the Unsandaled.
11 If two men are fighting and the wife of one of them comes to rescue her husband from his assailant, and she reaches out and seizes him by his private parts,
12 you shall cut off her hand. Show her no pity.
13 Do not have two differing weights in your bag—one heavy, one light.
14 Do not have two differing measures in your house—one large, one small.
15 You must have accurate and honest weights and measures, so that you may live long in the land the LORD your [Yahweh] is giving you.
16 For the LORD your [Yahweh] detests anyone who does these things, anyone who deals dishonestly.
17 Remember what the Amalekites did to you along the way when you came out of Egypt.
18 When you were weary and worn out, they met you on your journey and attacked all who were lagging behind; they had no fear of [Yahweh].
19 When the LORD your [Yahweh] gives you rest from all the enemies around you in the land he is giving you to possess as an inheritance, you shall blot out the name of Amalek from under heaven. Do not forget!
This law by far is the most intriguing and the most severe in the biblical legal body. The particulars of this law are as follows:
1.) The context (a fight)
2.) The perpetrator (the wife)
3.) The intent (rescue the husband)
4.) The reason (his safety is threatened)
5.) The action (seizing the opponent’s genitals)
6.) The punishment (cut off her hand)
7.) The exhortation (show no mercy)
It was a social dishonor for a woman not to give her husband a son, especially if he should die. The permanence of the family name was very important in the Hebrew life. Without a male heir, the family would most definitely expire in Israel. The section existed to make certain that the deceased man’s name would remain in Israel and not blotted out.
Now, if the wife should intervene in a fight between her husband and another man and grab the attacker’s genitals, her hand would be cut-off showing no pity. This may be considered shocking and a little harsh, but the Bible’s view of the male genitals, as well as the human body as a whole, was very important. The human body was perfectly made and designed and should not be damaged in any way. It was unthinkable for a woman to use a part of her body in order to damage a part of the man’s body.
(TNIV) Chapter 25
1 When people have a dispute, they are to take it to court and the judges will decide the case, acquitting the innocent and condemning the guilty.
2 If the one who is guilty deserves to be beaten, the judge shall make them lie down and have them flogged in his presence with the number of lashes the crime deserves,
3 but the judge must not impose more than forty lashes. If the guilty party is flogged more than that, your Israelite neighbor will be degraded in your eyes.
4 Do not muzzle an ox while it is treading out the grain.
5 If brothers are living together and one of them dies without a son, his widow must not marry outside the family. Her husband’s brother shall take her and marry her and fulfill the duty of a brother-in-law to her.
6 The first son she bears shall carry on the name of the dead brother so that his name will not be blotted out from Israel.
7 However, if a man does not want to marry his brother’s wife, she shall go to the elders at the town gate and say, “My husband’s brother refuses to carry on his brother’s name in Israel. He will not fulfill the duty of a brother-in-law to me.”
8 Then the elders of his town shall summon him and talk to him. If he persists in saying, “I do not want to marry her,”
9 his brother’s widow shall go up to him in the presence of the elders, take off one of his sandals, spit in his face and say, “This is what is done to the man who will not build up his brother’s family line.”
10 That man’s line shall be known in Israel as The Family of the Unsandaled.
11 If two men are fighting and the wife of one of them comes to rescue her husband from his assailant, and she reaches out and seizes him by his private parts,
12 you shall cut off her hand. Show her no pity.
13 Do not have two differing weights in your bag—one heavy, one light.
14 Do not have two differing measures in your house—one large, one small.
15 You must have accurate and honest weights and measures, so that you may live long in the land the LORD your [Yahweh] is giving you.
16 For the LORD your [Yahweh] detests anyone who does these things, anyone who deals dishonestly.
17 Remember what the Amalekites did to you along the way when you came out of Egypt.
18 When you were weary and worn out, they met you on your journey and attacked all who were lagging behind; they had no fear of [Yahweh].
19 When the LORD your [Yahweh] gives you rest from all the enemies around you in the land he is giving you to possess as an inheritance, you shall blot out the name of Amalek from under heaven. Do not forget!
Study Questions for Chapter 25
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) What was the purpose of the Levirate marriage law? (Deuteronomy 25:5 – 10) If it were in force today, do you think you would comply?
2.) How was an Israelite to resolve a quarrel he had with another man?
3.) In what way were the Israelites to be fair with their animals?
4.) How is a man admonished to be honest in business?
1.) What was the purpose of the Levirate marriage law? (Deuteronomy 25:5 – 10) If it were in force today, do you think you would comply?
2.) How was an Israelite to resolve a quarrel he had with another man?
3.) In what way were the Israelites to be fair with their animals?
4.) How is a man admonished to be honest in business?
Chapter 26
At the end of this Chapter, there contains 16 study questions for you to answer. There exists no right or wrong answers. Just answer them to your best ability with Yahweh’s guidance and study material presented in front of you. Now, as we open our bibles to Deuteronomy Chapter 26, one must remember to pray first and give S.P.A.C.E.
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Do you have a Sin to forsake?
Do you have a Promise to claim?
Do you have an Attitude to change?
Is there a Command to obey?
Is there an Example to follow?
Here in Chapter 27, the instructions concern the erection of large stones with the words of the law (vss. 2 – 4, 8), construction of an altar (vv. 5 – 6a), offering of sacrifices (vv. 6b – 7), recital of blessings and cursings (vv. 9 – 14), and the text of a dozen curses to be recited or the absence of the blessings (vv. 15 – 26).
The problem is that the unity of this Chapter is usually treated diachronically causing a weakened theological appreciation of the Chapter. This weakness is caused by that fact that scholars fail to deal with the theology of the Chapter satisfactory.
“The theological contribution of [as far as the] the altar and sacrifices [are concerned] in vv 5-7 is mostly ignored by commentators who more frequently concern themselves with the compatibility of these instructions with the sanctuary law of Chapter 12, or with source-critical, diachronic issues, often regarding the verses as a later addition.”[1]
Deuteronomy 26:1 – 11 “When you have entered the land the LORD your [Yahweh] is giving you as an inheritance and have taken possession of it and settled in it, take some of the firstfruits of all that you produce from the soil of the land the LORD your [Yahweh] is giving you and put them in a basket. Then go to the place the LORD your [Yahweh] will choose as a dwelling for his Name and say to the priest in office at the time, “I declare today to the LORD your [Yahweh] that I have come to the land the LORD swore to our ancestors to give us.” The priest shall take the basket from your hands and set it down in front of the altar of the LORD your [Yahweh]. Then you shall declare before the LORD your [Yahweh]: “My father was a wandering Aramean, and he went down into Egypt with a few people and lived there and became a great nation, powerful and numerous. But the Egyptians mistreated us and made us suffer, subjecting us to harsh labor. Then we cried out to the LORD, the [Yahweh] of our ancestors, and the LORD heard our voice and saw our misery, toil and oppression. So the LORD brought us out of Egypt with a mighty hand and an outstretched arm, with great terror and with signs and wonders. He brought us to this place and gave us this land, a land flowing with milk and honey; and now I bring the firstfruits of the soil that you, LORD, have given me.” Place the basket before the LORD your [Yahweh] and bow down before him. Then you and the Levites and the foreigners residing among you shall rejoice in all the good things the LORD your [Yahweh] has given to you and your household.”
Deuteronomy 26:1 – 11 sums up for the community the necessity for memories, covenantal obligations, and the spirit of gratitude of which they need to remain [Yahweh]’s people. It is only the Eucharistic community that can survive if it remembers its past, both in agony and in joy. If there is no memory, there exists no identity. Without a clear identity, there will be no firm ground for which to stand. Only through remembrance of pain and happiness will the true worship arise.
Notice that in offering your firstfruits involves remembering that [Yahweh] remains the true and only source of life. Next, the very actions of [Yahweh] involve a confession of faith that He will continue blessing the land. [Yahweh] is not only the blessor, but the very One who called us and redeemed us. If there exists no memories of the past, then essentially there exists no hope for the future.
Deuteronomy 26:17 – 19 “You have declared this day that the LORD is your [Yahweh] and that you will walk in obedience to him, that you will keep his decrees, commands and laws—that you will listen to him. And the LORD has declared this day that you are his people, his treasured possession as he promised, and that you are to keep all his commands. He has declared that he will set you in praise, fame and honor high above all the nations he has made and that you will be a people holy to the LORD your [Yahweh], as he promised.”
“In Deuteronomy 26:17-19 Moses alluded to the ceremony by which the Lord and the present generation of Israelites had confirmed their covenant relationship. These verses catch the reader by surprise, in both their syntax and their content. In accord with the general tone of the entire second address Moses' goal here was to emphasize that Israel's obedience to the Lord was not to be driven merely by the sense of duty on the part of a vassal toward the suzerain, but by keen awareness of the special nature of their relationship.”[2]
Worship is the central theme of Deuteronomy. Several things should exist in the time of worship.
1.) Acknowledge His generosity
2.) Recall His faithfulness
3.) Honor His uniqueness
4.) Obey His commands
5.) Affirm His truth
(TNIV) Chapter 26
Firstfruits and Tithes
1 When you have entered the land the LORD your [Yahweh] is giving you as an inheritance and have taken possession of it and settled in it,
2 take some of the firstfruits of all that you produce from the soil of the land the LORD your [Yahweh] is giving you and put them in a basket. Then go to the place the LORD your [Yahweh] will choose as a dwelling for his Name
3 and say to the priest in office at the time, “I declare today to the LORD your [Yahweh] that I have come to the land the LORD swore to our ancestors to give us.”
4 The priest shall take the basket from your hands and set it down in front of the altar of the LORD your [Yahweh].
5 Then you shall declare before the LORD your [Yahweh]: “My father was a wandering Aramean, and he went down into Egypt with a few people and lived there and became a great nation, powerful and numerous.
6 But the Egyptians mistreated us and made us suffer, subjecting us to harsh labor.
7 Then we cried out to the LORD, the [Yahweh] of our ancestors, and the LORD heard our voice and saw our misery, toil and oppression.
8 So the LORD brought us out of Egypt with a mighty hand and an outstretched arm, with great terror and with signs and wonders.
9 He brought us to this place and gave us this land, a land flowing with milk and honey;
10 and now I bring the firstfruits of the soil that you, LORD, have given me.” Place the basket before the LORD your [Yahweh] and bow down before him.
11 Then you and the Levites and the foreigners residing among you shall rejoice in all the good things the LORD your [Yahweh] has given to you and your household.
12 When you have finished setting aside a tenth of all your produce in the third year, the year of the tithe, you shall give it to the Levite, the foreigner, the fatherless and the widow, so that they may eat in your towns and be satisfied.
13 Then say to the LORD your [Yahweh]: “I have removed from my house the sacred portion and have given it to the Levite, the foreigner, the fatherless and the widow, according to all you commanded. I have not turned aside from your commands nor have I forgotten any of them.
14 I have not eaten any of the sacred portion while I was in mourning, nor have I removed any of it while I was unclean, nor have I offered any of it to the dead. I have obeyed the LORD my [Yahweh]; I have done everything you commanded me.
15 Look down from heaven, your holy dwelling place, and bless your people Israel and the land you have given us as you promised on oath to our ancestors, a land flowing with milk and honey.”
Follow the LORD’s Commands
16 The LORD your [Yahweh] commands you this day to follow these decrees and laws; carefully observe them with all your heart and with all your soul.
17 You have declared this day that the LORD is your [Yahweh] and that you will walk in obedience to him, that you will keep his decrees, commands and laws—that you will listen to him.
18 And the LORD has declared this day that you are his people, his treasured possession as he promised, and that you are to keep all his commands.
19 He has declared that he will set you in praise, fame and honor high above all the nations he has made and that you will be a people holy to the LORD your [Yahweh], as he promised.
Footnotes:
[1] Paul A. Barker. "The Theology of Deuteronomy 27.” Tyndale Bulletin, 49, 2, (1998); 294.
[2] Daniel I. Block. "The Privilege of Calling: The Mosaic Paradigm for Missions (Deuteronomy 26:16 – 19).” Bibliotheca Sacra,162, (October - December 2005); 3902.
The problem is that the unity of this Chapter is usually treated diachronically causing a weakened theological appreciation of the Chapter. This weakness is caused by that fact that scholars fail to deal with the theology of the Chapter satisfactory.
“The theological contribution of [as far as the] the altar and sacrifices [are concerned] in vv 5-7 is mostly ignored by commentators who more frequently concern themselves with the compatibility of these instructions with the sanctuary law of Chapter 12, or with source-critical, diachronic issues, often regarding the verses as a later addition.”[1]
Deuteronomy 26:1 – 11 “When you have entered the land the LORD your [Yahweh] is giving you as an inheritance and have taken possession of it and settled in it, take some of the firstfruits of all that you produce from the soil of the land the LORD your [Yahweh] is giving you and put them in a basket. Then go to the place the LORD your [Yahweh] will choose as a dwelling for his Name and say to the priest in office at the time, “I declare today to the LORD your [Yahweh] that I have come to the land the LORD swore to our ancestors to give us.” The priest shall take the basket from your hands and set it down in front of the altar of the LORD your [Yahweh]. Then you shall declare before the LORD your [Yahweh]: “My father was a wandering Aramean, and he went down into Egypt with a few people and lived there and became a great nation, powerful and numerous. But the Egyptians mistreated us and made us suffer, subjecting us to harsh labor. Then we cried out to the LORD, the [Yahweh] of our ancestors, and the LORD heard our voice and saw our misery, toil and oppression. So the LORD brought us out of Egypt with a mighty hand and an outstretched arm, with great terror and with signs and wonders. He brought us to this place and gave us this land, a land flowing with milk and honey; and now I bring the firstfruits of the soil that you, LORD, have given me.” Place the basket before the LORD your [Yahweh] and bow down before him. Then you and the Levites and the foreigners residing among you shall rejoice in all the good things the LORD your [Yahweh] has given to you and your household.”
Deuteronomy 26:1 – 11 sums up for the community the necessity for memories, covenantal obligations, and the spirit of gratitude of which they need to remain [Yahweh]’s people. It is only the Eucharistic community that can survive if it remembers its past, both in agony and in joy. If there is no memory, there exists no identity. Without a clear identity, there will be no firm ground for which to stand. Only through remembrance of pain and happiness will the true worship arise.
Notice that in offering your firstfruits involves remembering that [Yahweh] remains the true and only source of life. Next, the very actions of [Yahweh] involve a confession of faith that He will continue blessing the land. [Yahweh] is not only the blessor, but the very One who called us and redeemed us. If there exists no memories of the past, then essentially there exists no hope for the future.
Deuteronomy 26:17 – 19 “You have declared this day that the LORD is your [Yahweh] and that you will walk in obedience to him, that you will keep his decrees, commands and laws—that you will listen to him. And the LORD has declared this day that you are his people, his treasured possession as he promised, and that you are to keep all his commands. He has declared that he will set you in praise, fame and honor high above all the nations he has made and that you will be a people holy to the LORD your [Yahweh], as he promised.”
“In Deuteronomy 26:17-19 Moses alluded to the ceremony by which the Lord and the present generation of Israelites had confirmed their covenant relationship. These verses catch the reader by surprise, in both their syntax and their content. In accord with the general tone of the entire second address Moses' goal here was to emphasize that Israel's obedience to the Lord was not to be driven merely by the sense of duty on the part of a vassal toward the suzerain, but by keen awareness of the special nature of their relationship.”[2]
Worship is the central theme of Deuteronomy. Several things should exist in the time of worship.
1.) Acknowledge His generosity
2.) Recall His faithfulness
3.) Honor His uniqueness
4.) Obey His commands
5.) Affirm His truth
(TNIV) Chapter 26
Firstfruits and Tithes
1 When you have entered the land the LORD your [Yahweh] is giving you as an inheritance and have taken possession of it and settled in it,
2 take some of the firstfruits of all that you produce from the soil of the land the LORD your [Yahweh] is giving you and put them in a basket. Then go to the place the LORD your [Yahweh] will choose as a dwelling for his Name
3 and say to the priest in office at the time, “I declare today to the LORD your [Yahweh] that I have come to the land the LORD swore to our ancestors to give us.”
4 The priest shall take the basket from your hands and set it down in front of the altar of the LORD your [Yahweh].
5 Then you shall declare before the LORD your [Yahweh]: “My father was a wandering Aramean, and he went down into Egypt with a few people and lived there and became a great nation, powerful and numerous.
6 But the Egyptians mistreated us and made us suffer, subjecting us to harsh labor.
7 Then we cried out to the LORD, the [Yahweh] of our ancestors, and the LORD heard our voice and saw our misery, toil and oppression.
8 So the LORD brought us out of Egypt with a mighty hand and an outstretched arm, with great terror and with signs and wonders.
9 He brought us to this place and gave us this land, a land flowing with milk and honey;
10 and now I bring the firstfruits of the soil that you, LORD, have given me.” Place the basket before the LORD your [Yahweh] and bow down before him.
11 Then you and the Levites and the foreigners residing among you shall rejoice in all the good things the LORD your [Yahweh] has given to you and your household.
12 When you have finished setting aside a tenth of all your produce in the third year, the year of the tithe, you shall give it to the Levite, the foreigner, the fatherless and the widow, so that they may eat in your towns and be satisfied.
13 Then say to the LORD your [Yahweh]: “I have removed from my house the sacred portion and have given it to the Levite, the foreigner, the fatherless and the widow, according to all you commanded. I have not turned aside from your commands nor have I forgotten any of them.
14 I have not eaten any of the sacred portion while I was in mourning, nor have I removed any of it while I was unclean, nor have I offered any of it to the dead. I have obeyed the LORD my [Yahweh]; I have done everything you commanded me.
15 Look down from heaven, your holy dwelling place, and bless your people Israel and the land you have given us as you promised on oath to our ancestors, a land flowing with milk and honey.”
Follow the LORD’s Commands
16 The LORD your [Yahweh] commands you this day to follow these decrees and laws; carefully observe them with all your heart and with all your soul.
17 You have declared this day that the LORD is your [Yahweh] and that you will walk in obedience to him, that you will keep his decrees, commands and laws—that you will listen to him.
18 And the LORD has declared this day that you are his people, his treasured possession as he promised, and that you are to keep all his commands.
19 He has declared that he will set you in praise, fame and honor high above all the nations he has made and that you will be a people holy to the LORD your [Yahweh], as he promised.
Footnotes:
[1] Paul A. Barker. "The Theology of Deuteronomy 27.” Tyndale Bulletin, 49, 2, (1998); 294.
[2] Daniel I. Block. "The Privilege of Calling: The Mosaic Paradigm for Missions (Deuteronomy 26:16 – 19).” Bibliotheca Sacra,162, (October - December 2005); 3902.
Study Questions for Chapter 26
On a blank piece of paper, try to answer the following questions. Remember, there exists no right or wrong answers.
1.) What regulations were given for cases of an unsolved murder?
2.) What laws were given concerning females captured in time of war?
3.) What was to be done with a rebellious son?
4.) What is prohibited in Deuteronomy 22:5? Is this sin today?
5.) What special laws concerning sexual morality were given?
6.) What groups of people were to be excluded from the assembly?
7.) What law was given concerning the charging of interest?
8.) What law was given concerning newlyweds? Why?
9.) What law was given concerning divorce?
10.) What law was given concerning the corners of the fields?
11.) What law was given concerning a man whose brother died without leaving an heir?
12.) What instructions where given concerning the Amalekites?
13.) What was the law concerning the firstfruits of the field?
14.) In what way were the people of Israel a “special” people?
15.) What does [Yahweh] want us to do based on Deuteronomy?
16.) What does the word “avouched” mean (Deuteronomy 26:16 – 17)
1.) What regulations were given for cases of an unsolved murder?
2.) What laws were given concerning females captured in time of war?
3.) What was to be done with a rebellious son?
4.) What is prohibited in Deuteronomy 22:5? Is this sin today?
5.) What special laws concerning sexual morality were given?
6.) What groups of people were to be excluded from the assembly?
7.) What law was given concerning the charging of interest?
8.) What law was given concerning newlyweds? Why?
9.) What law was given concerning divorce?
10.) What law was given concerning the corners of the fields?
11.) What law was given concerning a man whose brother died without leaving an heir?
12.) What instructions where given concerning the Amalekites?
13.) What was the law concerning the firstfruits of the field?
14.) In what way were the people of Israel a “special” people?
15.) What does [Yahweh] want us to do based on Deuteronomy?
16.) What does the word “avouched” mean (Deuteronomy 26:16 – 17)