Scripture Reading

Well, you can turn to the book of Deuteronomy, Deuteronomy chapter 1. Deuteronomy chapter 1, as we continue on in the Pentateuch, as is our custom, tonight we'll just introduce the book. So I'll just read the first eight verses in Deuteronomy 1, and then, God willing, next week we'll take up that section properly, actually from verses 2 and following. So our introduction is basically based on verse 1.

But I'll read the section, and then we'll look at some introductory matters. Now, when we talk about Bible introduction, it's usually a consideration of author, date, historical situation, theological emphases, connections to the New Testament, if it's an Old Testament book. So those are the kinds of things that are considered in an introduction of a particular book. So I'll read beginning in verse 1 of Deuteronomy 1.

These are the words which Moses spoke to all Israel on this side of the Jordan in the wilderness, in the plain opposite Suph, between Paran, Tophel, Laban, Hazoroth, and Disahab. It is eleven days' journey from Horeb by way of Mount Seir to Kadesh Barnea. Now it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke to the children of Israel according to all that the Lord had given him as commandments to them. After he had killed Sihon, king of the Amorites, who dwelt in Heshbon, and Og, king of Bashan, who dwelt in Ashteroth and Edri.

On this side of the Jordan in the land of Moab, Moses began to explain this law, saying, the Lord our God spoke to us in Horeb, saying, you have dwelt long enough at this mountain. Turn and take your journey and go to the mountains of the Amorites, to all the neighboring places in the plain. "'in the mountains and in the lowland, "'in the south and on the seacoast, "'to the land of the Canaanites and to Lebanon, "'as far as the great river, the river Euphrates. "'See, I have set the land before you.

"'Go in and possess the land "'which the Lord swore to your fathers, "'to Abraham, Isaac, and Jacob, "'to give to them and their descendants after them.'" Amen.

Introduction

Well, we'll look at title and author and then contents. And specifically, with reference to the contents, basically the historical outline. I'm sorry, the historical context, then the outline, and then some connections to the New Testament that I think will be helpful for us to examine and investigate along the way through the book of Deuteronomy.

Title of Deuteronomy

Now, in terms of the title, it's simply called Deuteronomy, which means second law. As long as we don't understand it's a separate or a distinct law, but a re-giving or a restating of the law previously given at Sinai in the book of Exodus. So the second law pertaining specifically to the second generation. So those that would need that instruction, an exhortation prior to entering into the promised land.

In the Hebrew Bible, it's simply the first few words from verse 1. So, these are the words is the title of the book in the Hebrew canon. So, Deuteronomy and these are the words.

Mosaic Authorship

Now, in terms of the author, notice verse 1, these are the words which Moses spoke. Now, if you read any modern commentary or literature, they pretty much say that Moses didn't write it, that it's not the context that Christians have believed it has been over these many, many years, and that it was a book written much, much later. But we're going to accept Mosaic authorship as part and parcel of the Pentateuch as a whole. There's no reason to question that or to doubt that.

There are many references in the New Testament to the books called the Pentateuch by our Lord, by his apostles, and they give us Mosaic authorship. So with reference to just a few of those, if you turn to the Gospel of Matthew, you see that Jesus appeals to the book of Genesis when he's asked a question specifically regarding divorce. So in Matthew chapter 19, at verse 18, I'm sorry, Matthew chapter 19, verse 3. The Pharisees also came to him testing him and saying to him, is it lawful for a man to divorce his wife for just any reason?

And he answered and said to them, have you not read that he who made them at the beginning made them male and female and said, for this reason, a man shall leave his wife and mother and be joined to his wife and the two shall become one flesh. So then, they are no longer two, but one flesh. Therefore, what God has joined together, let not man separate." So he refers to the book of Genesis there, and then the book of Deuteronomy in verse 7. They said to him, why then did Moses command to give a certificate of divorce and to put her away?

He said to them, Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so. So Jesus assumes Mosaic authorship of the Book of Deuteronomy, contrary to what modern commentaries often suggest. Notice in Matthew chapter 22, specifically at verse 24. Matthew 22 at verse 23, the same day the Sadducees, who say there is no resurrection, came to him and asked him, saying, Teacher, Moses said that if a man dies having no children, his brother shall marry his wife and raise up offspring for his brother.

Now, Jesus doesn't correct him on suggesting Mosaic authorship and point him to modern commentaries that introduce some critical theory in terms of a late date for the Book of Deuteronomy. He assumes the legitimacy of the question and gives the response based on Scripture. Mark chapter 12. Mark chapter 12.

It's good for us to know this because, as I said, much of the modern interpretation is contrary to what you see in terms of our Lord and his apostles. So this is the parallel passage and notice specifically that Jesus refers to Moses. Verse 26, but concerning the dead that they rise, have you not read in the book of Moses in the burning bush passage, how God spoke to him saying, I am the God of Abraham, the God of Isaac and the God of Jacob. John chapter 1, in the prologue, the prologue concerning our Lord Jesus Christ, in verse 17, John makes this statement.

He says, for the law was given through Moses, but grace and truth came through Jesus Christ. John 3.14, we see the legitimacy of the book of Numbers and Mosaic authorship, participation in that era of history. 314, and as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up. And then over in John 7 at verse 22. John 7 at verse 22.

Well, in verse 21, Jesus answered and said to them, I did one work and you all marvel. Moses, therefore, gave you circumcision, not that it is from Moses, but from the fathers, and you circumcise a man on the Sabbath. So again, this assumption that Moses is the author of the Pentateuch runs through the New Testament. Acts chapter 3.

Acts 3, specifically at verse 22, a passage we'll notice again when we get to Deuteronomy chapter 18, but in Acts chapter 3 at verse 22. For Moses truly said to the fathers, the Lord your God will raise up for you a prophet like me from your brethren, him you shall hear in all things whatever he says to you. And it shall be that every soul who will not hear that prophet shall be utterly destroyed from among the people." And there are many other references in the New Testament concerning the Pentateuch and Mosaic authorship. One man said, the book of Deuteronomy is one of the most cited Old Testament books in the New Testament, along with Genesis, Isaiah, and the Psalms. the Synoptic Gospels depict Jesus as employing and interpreting the book throughout his ministry.

So questions, answers, interpretation, a proper hermeneutic in terms of a discussion of the law that you see in the Sermon on the Mount when he says, you've heard that it was said to those of old, but I say to you, he is not suggesting there's a contrast between Jesus and Moses, but between Jesus and Moses' interpreters who had gotten Moses' law wrong. So, Jesus speaks very favorably concerning the Pentateuch and always ascribes Mosaic authorship to it.

Historical Context and Role in the Pentateuch

Now, in terms of the contents with reference to the history, if you look again at Deuteronomy 1 verse 1, these are the words which Moses spoke to all Israel on this side of the Jordan in the wilderness. Remember, they're at the plains of Moab. They're on the east side of the river Jordan. When we get to the book of Joshua and they begin the conquest, they march westward.

They go through the Jordan River and then they go to Jericho and they launch their first campaign there. And we see the story of Rahab the harlot sort of interposed between chapters one and three to show us something of God's grace to that shady lady from Jericho. So they're on the east side of the river Jordan getting ready to go into the land of promise to conquer it in accordance with the word of God. Now, in terms of the role in the Pentateuch with reference to the book of Deuteronomy, we see the identification of God's people in the book of Genesis.

So Abraham being called out of Ur, the Chaldeans, and then called to God for service to God, that begins that sort of separation of a family, a tribe, a people, a nation for God's special covenant people. So you've got the identification of God's people in Genesis. In the book of Exodus, you have the deliverance of God's people. The deliverance of God's people, and then demand placed upon God's people.

So in the book of Exodus, you have deliverance, you have demand, and then God's dwelling with the children of Israel. Then, in the book of Leviticus, you have cultic legislation. There's other things going on there, but the primary emphasis is on cultic legislation. Laws concerning sacrifice, laws concerning priesthood, laws concerning holiness and cleanliness, and the ability to approach the house of the living God.

And then the book of Numbers, as we have recently finished up, we see the journey of God's people. So God called them to leave from Mount Sinai, where they were gathered, and then to travel and go to the land of promise. So basically, in terms of time frame, The Exodus took place in 1445 BC. Again, a date that was generally accepted throughout the history of the church, but in the last century or two has been called into question.

But we'll assume a 1445 date BC. The tabernacle was completed one year later, according to Exodus 40 and verse 17. The book of Leviticus, there's no geographical movement. They are at the base of Sinai.

In terms of numbers, it begins one month after Leviticus concludes with the people still at Sinai. But according to Numbers 10, 11, they begin to move through the wilderness to their final destination. And then in chapter 22, verse 1 in the book of Numbers, that's when they arrive at the plains of Moab. So they're presently at the plains of Moab.

They are poised now to go into the promised land, to take it in terms of the promise that God had given. And this book of Deuteronomy is to serve to instruct and to exhort the people. Now we know that Moses dies. It's already been mentioned in the book of Numbers with the succession of Joshua.

Joshua is the appointee that's going to take over for Moses. We know that historically because once Moses dies, Joshua rises up and it's Joshua who leads them in the conquest. But with reference to this book, Moses is going to die. So prior to his death, he gives a series of exhortations to the children of Israel in this situation of the plains of Moab, poised and ready to go on the conquest.

It's the second generation. The first generation was either dead or dying off as a result of their unbelief, unfaithfulness, and rebellion against the living and true God. Now, in terms of the particular role, As I mentioned, east side of the Jordan, the audience is that second generation, but all subsequent generations. And you see hints of this in the book itself.

It's not written just for the then known generation or that second generation who was coming through the wilderness into the land of promise. But Deuteronomy functions paradigmatically for much of not only the New Testament, but also the Old Testament. That's a study in itself to look at the various prophets and in their prophesying see hints, allusions, even at times quotations of old Pentateuchal references that Moses had penned. So the audience, them, plus the future generations.

And then in terms of the methodology, as I said, speeches or exhortations, some have gone so far as to say that they are sermons. And basically, there are three. First, there is a historical review in chapter 1 at verse 5 to chapter 4 in verse 43. The second speech deals with the exhortation to covenantal loyalty.

That looms large in this particular book. Don't go the way of the first generation, but be faithful, be loyal to Yahweh your God. And that's from 444 to 2868. And then of course you've got summary and conclusion in 29.1 to 3020.

After that, you do have some following chapters. There you have the succession of Joshua, and then the death of Moses. So that's a broad sort of an emphasis on the role of Deuteronomy in the Pentateuch.

Outline of Deuteronomy

Now, in terms of an outline, it will follow that pretty closely. I should tell you that there is a a series of studies championed by one man named Meredith Klein that sees the Book of Deuteronomy as a covenantal document. And I think that he was pre-seated by Mendenhall, I think was the fellow. But basically, scholars looked at the Book of Deuteronomy in light of ancient Near Eastern treaty documents.

And they saw very similar sort of patterns involved. Now, that thesis has been challenged to some degree. Noel Weeks is one of the fellows that I think calls that whole idea into question. But there does seem to be some merit in that.

And basically, the way that these treaty documents ran and the way that we compare it to the Book of Deuteronomy is thus. You've got a preamble. So typically, the preamble is an announcement of what the Lord, or the suzerain, or the God, had done for the people. And then the vassal had to respond to that God in a specific way.

So you've got preamble in chapter 1, verses 1 to 4, the historical prologue, 1.5 to 4.43, and then you have a series of stipulations, or conditions, or how it is you're supposed to conduct yourself under the ruler reign of this God. And then you've got blessings, cursings, and ratification. Again, you see that very clearly in this book of Deuteronomy. And then a succession plan, and you've got that.

You've got Joshua appointed to take over for Moses so that the whole situation doesn't die out. So again, not saying that those ancient Near Eastern documents inform our reading of scripture, but it is intriguing that it wasn't only the Israelites that function in a pattern where you had this sort of allegiance to God and submission on the part of the one giving allegiance. Now, in terms of just a broad general outline, you've got God's activity, God's law, and God's covenant. I think that's probably the simplest way to deal with it.

God's activity, which sort of answers to chapters 1 to 4 in terms of the historical review. What has God done, and how has God got us here? It's always good for us to know that. In fact, if you look at Deuteronomy 5, Deuteronomy chapter 5, there's a preamble to this particular declaration.

So prior to the actual Ten Commandments, you've got a preamble in verse 6 or a historical review. I am the Lord your God who brought you out of the land of Egypt, out of the house of bondage. So that's who you're supposed to serve. And that's why you're supposed to serve Him, and then the Ten Commandments follow that.

So that's an expression of God's goodness, God's graciousness to them, and God's power and deliverance of them. So the activity of God, chapters 1 to 4. the law of God, chapters 4 at the end, to chapter 26. And again, much of the book of Deuteronomy repeats much of the book of Exodus. And there's also stuff from Leviticus as well, something that we might expect repetition, especially with the second generation, especially with the emphasis that they're about to enter into the promised land.

They're going to inherit that promised land, and they're going to have to live in that promised land in the way that God commands. So that is consistent. And in terms of covenant, one man makes this observation. The purpose of the book is to repeat, with amendment and clarification, the basic covenant message of Exodus 20 to 23, a repetition necessary in light of the historical circumstances which had transpired in the early 40 years since the Sinai revelation.

The adult generation with whom the Sinai covenant had been made was dead or dying. So the younger generation needed to hear for themselves and to respond to Yahweh's covenant claims. I think that's a good emphasis. It's got God's activity, chapters 1-4, God's law, chapters 4-26, God's covenant, chapters 27-30, and then God's servants, chapters 31-34.

The emphasis there on Joshua and then Moses. Now, in terms of specific emphases, if we were to dive in, or we're going to dive in to the text as we move through it in successive Wednesday nights. Notice that succession. Just trying to introduce a little. levity here.

The introduction stuff is a bit difficult. I know it's a lot of facts and figures and things of that nature. But I think we're going to slow down here. So emphases in the book, the book of Deuteronomy as a whole.

The Book as Reminder

I would suggest first it functions as a reminder. The emphasis on history is a reminder to the people. Ralph Davis makes a comment somewhere in one of his commentaries that amnesia produces apostasy. Amnesia produces apostasy.

When we forget God, we don't do well in terms of service to God. I think that's one of the reasons why we have the Lord's Supper, one of the reasons why we have that covenant renewal sort of a meal. One of the reasons why we have scripture is so that we don't forget God. We're supposed to hide God's word in our hearts so that we might not sin against Him.

And so the book of Deuteronomy functions as a reminder where they had been, how they had gotten there, and what God had done along the way. There's a lot of that going on in the book of Deuteronomy.

The Book as Transition

I would suggest, secondly, the book functions as a transition. to transition from the Pentateuch and the leadership of Moses to the conquest under Joshua. And the questions basically assumed by the book, I think, are answered by the book. In fact, one man makes the observation. These are questions.

Will the Lord go with them in the conquest? It's a good question, right? You're on the plains of Moab. You know what's happened to the first generation.

They were unfaithful. They were rebellious. They were whiners. They were grumblers.

And God killed them. And God killed them violently. God killed them horrifically in a whole lot of ways, in ways that we saw as we moved through numbers, fire coming down out of heaven, the earth opening up and swallowing them, fiery serpents biting them. There was all kinds of ways that they went out of this present world.

And so I think this is a good question. In fact, Moses asks the question in Exodus 33, will you go with us? Basically, the implication being, if you don't go with us, we don't want to go. Because if you don't go with us, we're not going to make it.

And if we do make it, we want you to be present with us. So will the Lord go with them in the conquest? A second question, can they rely on him to deliver the land to them? Again, a good question on the plains of Moab, getting ready to enter into the promised land.

They're not entering in by way of invitation. They're not entering in by way of a diplomatic treaty. They're entering in by way of combat, by way of warfare, by way of killing, by way of breaking things. So it's a legit question, can they rely on him to deliver the land to them?

Of course, Moses in his exhortations is going to point backwards to show God's faithfulness, and he's going to point forwards to the reality that they will, in fact, inherit the land. As well, the book assumes a question, how should they treat nations in the land? Well, Deuteronomy 7 speaks specifically how they're supposed to treat nations in the land. They're to utterly exterminate them.

They're to utterly dispossess the land of the Canaanites. They're to go in, kill people, and break things, and take that land. As well, how are they supposed to deal with nations outside of the land? What's their foreign policy supposed to look like?

And again, all these things are in Deuteronomy. I mean, there's principles for the king. There's principles for civil society. There's principles for adjudication.

There's all kinds of things developed even more so than what you see in the book of Exodus. As well, how might they live productive lives in the land, avoiding the discipline their parents experienced in the wilderness? Again, good question. Planes of Moab, getting ready to enter into the promised land.

How is it then that we ought to live? Well, Moses' exhortations is going to point them to faithfulness and to loyalty before God Most High. And then as well, what can they expect from the covenant with the Lord in the future? In other words, on the other side of this river Jordan, on the other side of this conquest, what will life look like in the land with God as our God?

Well, as I said, the book of Deuteronomy answers those questions. In fact, in Deuteronomy chapters 27 and 28, it tells them very clearly, very candidly, very honestly, and very openly that if you go into the land and you obey, blessings will flow. But if you go into the land and disobey, curses will flow. That's the summarized version, to be sure.

But that is essentially what the book is about answering.

The Book as Exhortation

Now, thirdly, so we've got the book as a reminder, the book as a transition, and then thirdly, the book as an exhortation. Law, covenant, blessings, cursings. And I would suggest, as well, promise of new covenant. In the Plains of Moab, in Deuteronomy 30, verses 1 to 10, it reads just like Jeremiah 31, 31 to 34.

If you're a Reformed Baptist, you know what Jeremiah 31, 31 to 34 is. It's basically Well, I don't want to use that. Well, yeah, I'll use the language. Barcelos and Waldron wrote a book and called it the Reformed Baptist Manifesto.

Sounds a little bit too Mao Tse Tung for me, but the RB Manifesto, and it was basically an exposition of Jeremiah 31, 31 to 34. Well, where did Jeremiah get that? He got it from the Spirit, obviously. but it was preceding him in terms of revelation on the plains of Moab in Numbers 30 verses 1 to 10. So after the giving of the blessings and the curses, you've got this promise.

It's not called the New Covenant, but it's got all the features of New Covenant. You've got this promise of New Covenant, which I think on the one hand is very encouraging. The promise of Christ coming to save His people from their sins, but kind of foreboding and foreshadowing of things not so good in the future for Israel. Blessings, cursings, promise of new covenant.

What's the implication? You're gonna need a new covenant because you're gonna bungle the old. You're gonna rebel against God. You are gonna transgress and all the promises of God's curses in Deuteronomy 28 in terms of exile are going to happen to you.

You're gonna be cast out of the land. You're gonna be wanderers. You're gonna be subject to other nations. And so we need to look beyond that to this promise of a deliverer who's going to come and save his people from their sins.

Now,

The Book as Instruction

we've got then, fourthly, the book as instruction. The book as instruction. And there's various things that it instructs in. The doctrine of God.

You can turn to Deuteronomy chapter 6, probably one of the most familiar passages in the book of Deuteronomy, what we call the Shema, which simply means hear or listen in Hebrew. So in Deuteronomy 6, 4, hear, O Israel, the Lord our God, the Lord is one. And then it gives that response. You shall love the Lord your God with all your heart, with all your soul, and with all your strength.

So hear, O Israel, the Lord our God, the Lord is one. Not like the pagans around them, not like the idolaters around them who had a plethora of gods, a multitude of gods. No, the Lord our God is one. And that one God demands your love with all your heart, with all your soul, with all your strength.

But as well, Doctrine of God, turn over to Deuteronomy chapter 32. Deuteronomy 32, there's a lot in there concerning the Doctrine of God. It's the song of Moses. Notice in Deuteronomy 32 at verse 4, he is the rock.

His work is perfect, for all his ways are justice, a God of truth and without injustice. Righteous and upright is he. That's a catechetical response to what is God. That's perfections.

That's attributes. And when it says rock, it means he's stable. He doesn't change. He's impassable.

He's trustworthy and faithful. His work is perfect for all his ways are justice. This is not only a celebration of God's perfections, but it also endorses what Moses has promised to them vis-a-vis blessings and curses. God is faithful to bless those who are obedient.

God is faithful to curse those who are disobedient. Paul makes a similar observation in 2 Timothy 2 about those who deny God. God can't deny Himself, but men, when they do, will reap His judgment. As well, notice in verse 6, do you thus deal with the Lord, O foolish and unwise people?

Is He not your Father who bought you? Has He not made you and established you? That's beautiful, New Testament type language that God, this one described in verse 4, this rock, this perfect one whose works are perfect, this God of justice, truth. He's got no injustice.

He's righteous. He's upright. He's your father and he has bought you. He has redeemed you.

He has brought you out of the land of Egypt. Notice as well in verse 15, Or verse 11, rather, as an eagle stirs up its nest, hovers over its young, spreading out its wings, taking them up, carrying them on its wings, so the Lord alone led him, and there was no foreign god with him. I've heard, and I've never had any time to really dig in, but apparently the relationship between an eagle parent and the eagle young is a very special one. So hopefully by the time we get to Deuteronomy 32, I'll do my homework and try to flesh that out a bit.

But apparently there's something to that, not that Moses is invoking that, but this is scientifically that an eagle cares for its young like few others sort of do in the animal kingdom. And then back up just a bit, verse 10. He found him in a desert land and in the wasteland, a howling wilderness. He encircled him, he instructed him, he kept him as the apple of his eye.

And there's that reference, as an eagle stirs up its nest. So again, it speaks of this God of justice, this righteous and upright one, in very familiar language of father, and one who bought them, and one who cares for them, and is concerned about them. Notice as well in verse 21, we see the other edge with reference to God's wrath. They have provoked me to jealousy by what is not God.

They have moved me to anger by their foolish idols, but I will provoke them to jealousy by those who are not a nation. I will move them to anger by a foolish nation, for a fire is kindled in my anger and shall burn to the lowest hell. It shall consume the earth with her increase and set on fire the foundations of the mountains. We're going to see something along the way in our study in the Pentateuch that we've already seen to some degree is that the Bible uses language that's accommodated to man.

When Moses says that God has moved or God moves from one state to another, that's spoken in the manner of men. God is unchangeable. God is impassable. In other words, what Scripture does is it speaks to us in language that we can get our minds wrapped around.

We always need to make sure that who God is is first and foremost in terms of priority. What God does is explained in language that is accommodated to us. But Scripture tells us that God is unchanging, God is impassable, God is without parts. See, all those things are taught us in Holy Scripture And so when we come to passages like this, we'll make the occasional observation with reference to theology proper.

And then notice as well in verse 36, For the Lord will judge his people and have compassion on his servants when he sees that their power is gone and there is no one remaining bond or free. He will say, where are their gods? The rock in which they sought refuge, who ate the fat of their sacrifices and drank the wine of their drink offerings. Let them rise and help you and be your refuge.

Now see that I, even I am he, and there is no God besides me." That's Isaiah. Isaiah says that a lot, doesn't he? Where do you think Isaiah got that? There's a lot going on in terms of the Old Testament use of the Old Testament.

There's a lot of emphasis on the New Testament use of the Old Testament, and that's a good emphasis. We should know how New Testament authors use the Old Testament. But it's also very helpful to know how Old Testament authors use Old Testament authors as well, how they interpret, how they apply, and how they bring that to bear on their particular audiences in redemptive history. So verse 39, now see that I, even I, am he and there is no God besides me.

I kill and I make alive, I wound and I heal, nor is there any who can deliver from my hand. For I raise my hand to heaven and say, as I live forever, if I wet my glittering sword and my hand takes hold on judgment, I will render vengeance to my enemies and repay those who hate me. I will make my arrows drunk with blood and my sword shall devour flesh with the blood of the slain and the captives from the heads of the leaders of the enemy. Notice how it ends.

Rejoice, O Gentiles, with his people, for he will avenge the blood of his servants and render vengeance to his adversaries. He will provide atonement for his land and his people. So there's a celebration in the Song of Moses on who God is, on what God does, and how God relates to his old covenant people. So theology proper is big in the book of Deuteronomy.

I would suggest, secondly, in terms of instruction, the promise of God, most visibly represented in the book of Deuteronomy in terms of the land. Land was a central feature in Old Covenant religion. God made the promise to Abraham, Isaac, and Jacob. God brought His people out of Egypt.

God brought His people through the wilderness. God brought His people to the plains of Moab. God instructs His people. And then God brings His people into that land that He had promised.

It shows His faithfulness every step of the way. Notice in Deuteronomy chapter 1. Deuteronomy chapter 1, again, that sort of filial, familiar, communal language applied to God with reference to His people and His faithfulness to His promise. Deuteronomy 1.29, then I said to you, do not be terrified or afraid of them.

The Lord your God who goes before you, He will fight for you according to all He did for you in Egypt before your eyes. When you read through the book of Joshua, there are instances and times where the spotlight, it's only on God. It's not on the ability of the soldiers. We're going to come up to that in Gideon in the next reading in Judges 7.

Whittle down the troops. I'm sure that Gideon, as a military commander charged with a particular task, didn't want to hear get rid of a lot of your troops. Why would I do that? That doesn't make sense.

It's counterintuitive to the whole battle thing. And yet God says, whittle them down. Why? So that when the victory comes, we don't praise the great army.

We praise the great God who moved that few to accomplish his purposes. But back to verse 31. And in the wilderness where you saw, love this language, where you saw how the Lord your God carried you as a man carries his son in all the way that you went until you came to this place. That's a beautiful figure with reference to God in terms of his care for Old Covenant Israel.

Now brethren, when we went through the book of Numbers, did we notice that they always appreciated that? Did they interpret the wilderness as if it was God the Father carrying them along in their journey? That's not how they interpreted it at all. They whined, they grumbled, they complained.

They wanted meat. They wanted gods to give them that meat. They wanted to go back to Egypt where they had plenty, as far as they were concerned. But theologically, what was happening in the wilderness is that God, like a father to his son who falls, he picks him up and he carries him through the wilderness.

So land looms large in the book of Deuteronomy in several references. And I think, again, to underscore the promise of God is yea and amen. One man in a great little book called Dominion and Dynasty. I can't remember.

I think it's Stephen. Stephen Dempster. If one of the supreme blessings is to possess the land, one of the ultimate curses is exile. Exile comes up a lot in Deuteronomy 28.

If you ever wonder why you're reading Deuteronomy 28, why is it that they're going to be cast out of the land? Because land was a central feature in Old Covenant religion. And if they were cast out of the land, it was an absolutely negative sanction upon them. So back to Dempster.

If one of the supreme blessings is to possess the land, one of the ultimate curses is exile. And even the great Moses will find himself on the outside looking in. He will only be able to see the land of Canaan from a distance. His exile from the land is due to disobedience.

And so will theirs be. So when we get to Deuteronomy 27 and 28, when we see the promise of blessings and the promise of curses, we've read, or hopefully you've read, the rest of the Old Testament, and you'll realize they didn't get the blessings because they were disloyal, unfaithful, and because they ate the conduct of the Canaanites, God raised up foreign oppressors for them and drove them out of the land. Not just the book of Judges, where the foreign oppressors came, God raised up a savior or a judge, to vanquish their enemies, but at the time of the Assyrian captivity and the Babylonian captivity, that was God's condemnation and God's just punishment for them having violated His covenant. And that carries on into the New Covenant.

The surrounding of Jerusalem by the Roman armies prophesied by Jesus that happened in AD 70 is in accordance with the curses pronounced by God in the book of Deuteronomy. So they were exiled. You do right, you live in the land. You do wrong, you're cast out of the land.

And then I would suggest the book as instruction with reference to the worship of God. Now the apparatus is present. They've got the tabernacle, they've got the priesthood, they've got the legislation, they've got the sacrifice. There's another dimension that the book of Deuteronomy starts to hone in on, and that's the sanctuary.

So Deuteronomy chapter 12 emphasizes a central sanctuary, where all Israel would come to worship God. And part of that was preventative maintenance. God knows that if you don't come to that place that is appointed to you, you might just get a hankering to worship wherever you feel. And wherever you feel isn't necessarily the best place to worship, because there might be some Canaanites there with Baal or Asherah or one of their deities.

You might just bow down with them. So the central sanctuary was to bring the children of Israel together, it was to have a functioning priesthood, it was to have a functioning sacrificial system, but it functioned as preventative maintenance. God doesn't want you to just get taken up with the pagans around you, say, well, they pray to Baal, they don't have to travel all this way, they pray to Baal, they get rain the next day, so I'm gonna go ahead and join them. No, central sanctuary, you respond to where God has commanded you to respond.

Typological Significance

And then finally, I want to just deal briefly with the typological significance. And by this, I don't mean strict types. Perhaps illusion might be better. Some things that we'll notice as we move through the book.

Jesus says in John 5, 46 to his religious opponents, if you believed Moses, you would believe me for he wrote about me. So Moses wrote about Jesus. That's as clear as can be. That's not a difficult passage to interpret.

What do you mean, Jesus? I mean that Moses wrote about me. That's a pretty simple passage to deal with. Now, obviously, the ones to whom he spoke got outraged by that.

They didn't think that was true, and they just got even further entrenched in their hatred and despising of him. But in 1 Corinthians chapter 10, the Apostle Paul indicates that Christ was with them in the wilderness. Christ was present with his people. There was guidance provided by him.

He names Christ specifically. The presence of Christ in the sanctuary, the Deuteronomy chapter 12, central sanctuary, points forward in terms of the tabernacle to the temple. Both tabernacle and temple point forward to Jesus, because the whole concept of tabernacle and temple is God's dwelling. And so it's in Jesus that we have the dwelling place of God.

And so the book of Deuteronomy, with its emphasis on sanctuary, its emphasis on worship, its emphasis on gathering together before your God, should remind us of our Lord Jesus Christ. Jesus makes that statement in John chapter 2, destroy this temple and in three days I will raise it up. Well, they're perplexed and amazed, and it's taken us so long to build this temple, and you're going to raise it up in three days? What does John the theologian tell us?

He was speaking about his body. It's going to be dead, and in three days, he's going to be raised up. So tabernacle and temple were not an end in themselves. They pointed forward.

They typified and prefigured our Lord Jesus Christ. That's why I typically, at this point, make a negative commentary on what's called dispensationalism. Because in dispensational theology, there's a future rebuilt temple. which is to go exactly backwards in redemptive history. The temple had significance as a pointer to, as a prefigure of, and typical of our Lord Jesus.

Now that Jesus has come, we don't go back to the shadow, we don't go back to the temporary, we have the permanent, we have the substance. I would suggest the priestly office of Christ. Now again, there's more in Exodus and Leviticus in terms of direct legislation governing the priest, but that there's an extant priesthood operating in a tabernacle setting, or at least preparing the people for that, typifies the priestly office of our Lord Jesus Christ. I would suggest the kingly office.

And again, direct typology, no, but things that we should think about. Look at the principles governing kings in Deuteronomy 17. Deuteronomy chapter 17, specifically in verse 18. After several prohibitions concerning the kings, he's not supposed to multiply weapons, women, or wealth.

Because if he multiplies weapons, women, or wealth, it might lead to apostasy. And that's kind of the thing that you see in 1 Kings 11 with old Solomon. I'm not suggesting he was an apostate, but he did multiply wealth, he did multiply weapons, and he multiplied women, and that's not a good thing in terms of Deuteronomy 17. But notice in verse 18, Also it shall be, when he sits on the throne of his kingdom, that he shall write for himself a copy of this law in a book from the one before the priests, the Levites.

And it shall be with him, and he shall read it all the days of his life, that he may learn to fear the Lord his God and be careful to observe all the words of this law and these statutes." Wouldn't the history of Israel been much different if every king obeyed that precept? I can't imagine Manasseh took that one seriously, or Ahab. I can't imagine that those defecting kings in Judah took seriously that responsibility. But our Lord Jesus has the word of God in him.

The Lord Jesus governs according to his word. Again, not a strict type, but typical to some degree. And of course, the prophetic office, this is strictly typical. The announcement of Moses in chapter 18 at verse 15, we already see it applied in Acts 3.22.

We don't need to turn back there. As well, Matthew 17, excuse me, verse 5, Mount of Transfiguration. This is my beloved Son in whom I am well pleased. Hear Him.

And that's precisely Deuteronomy 18, 15. This prophet, hear him. Him you will hear. As well, the role of Christ as true Israel.

Turn back to Deuteronomy 8. Deuteronomy 8, Pastor Cam mentioned this on Sunday night, I think I might have mentioned it a time or two as well, that Adam was a type of Christ, but so was Israel. In fact, Adam and Israel were similar types of Christ. Christ is the second or last Adam, and Christ is the true Israel.

And if you look at Adam, he's placed in a garden. He's placed in paradise and given a prohibition. Then you look at, you know, and he's given a test, as it were, a probationary period. Well, so was Israel.

They went into the wilderness. They were tested by God, given a probationary period. How did they fare? Well, when you get to the book of Matthew, for instance, Jesus is driven out into the wilderness by the Spirit of God, and he undergoes a test or probation.

Notice in Deuteronomy chapter 8 verse 1, every commandment which I command you today you must be careful to observe, that you may live and multiply and go in and possess the land of which the Lord swore to your fathers. And you shall remember that the Lord your God led you all the way these 40 years in the wilderness to humble you and test you, to know what was in your heart, whether you would keep his commandments or not. So He humbled you, allowed you to hunger, and fed you with manna, which you did not know, nor did your fathers know, that He might make you know that man shall not live by bread alone, but man lives by every word that proceeds from the mouth of the Lord." Again, it's not as powerful, perhaps, as a John 15, when Jesus says, I am the true vine. Basically, I am what Israel failed to be.

But it's powerful when you compare this with Matthew chapter 4 and Jesus is put in a similar probationary period where Jesus has a lack of food and the devil comes to him and tempts him and he resists. And how does he resist? He takes this particular sword out of the sheath and he swipes at the devil with it. He invokes this passage.

That's not accidental. There's a direct link and connection there. Jesus is what Israel failed to be. I would suggest as well, again, these might be a few more obscure than what we're normally used to, but the maltreatment of Jesus in the gospel record, if you look at Deuteronomy 21, Deuteronomy chapter 21, maybe we're looking at links that we ought to discover more when we pass through the book.

Notice in Deuteronomy 21, 18, if a man has a stubborn and rebellious son and will not obey the voice of his father or the voice of his mother, and who, when they have chastened him, will not heed them, then his father and his mother shall take hold of him and bring him out to the elders of his city, to the gate of his city. And they shall say to the elders of his city, this son of ours is stubborn and rebellious. He will not obey our voice. He is a glutton and a drunkard.

"'then all the men of his city shall stone him "'to death with stones, "'so you shall put away the evil from among you, "'and all Israel shall hear in fear.'" Now we'll deal with that in its historical context and in its application with reference to the modern situation and all that sort of a thing, but maybe keep your finger there, because we're gonna go back to chapter 21, but keep your finger or your pencil there and go to Matthew chapter 11. Matthew chapter 11. Intriguing, the language that Jesus employs seems to suggest this background. Thus indicating that what his opponents were saying was that he is worthy to die.

He ought to be executed. So notice in 1116, but to what shall I liken this generation? It is like children sitting in the marketplaces and calling to their companions and saying, we played the flute for you and you did not dance. We mourn to you and you did not lament.

For John came neither eating nor drinking and they say he has a demon. The son of man came eating and drinking and they say, look, a glutton and a wine-bibber, a friend of tax collectors and sinners, but wisdom is justified by her children." I think the allusion suggests that's the kind of stuff that they were hurling at our Lord Jesus, which, as you see there in Deuteronomy 21, is a capital offense. So they weren't just a little bit irritated with his weird theology. They weren't just a little bit irritated with his claims to being God.

They looked at him like a winebibber and a glutton, one that needed to be executed for the sake of civil society. And then back to Deuteronomy chapter 21, We see the atonement of Christ for his people, or at least Paul did in the book of Deuteronomy. Deuteronomy 21 verse 22, if a man has committed a sin deserving of death and he is put to death, notice the juxtaposition of these two passages, by the way, very intriguing. If a man has committed a sin deserving of death, and he is put to death, and you hang him on a tree, his body shall not remain overnight on the tree, but you shall surely bury him that day, so that you do not defile the land which the Lord your God has given you as an inheritance, for he who is hanged is accursed of God." Galatians 3.

Galatians 3. The Apostle Paul appeals to that passage in a passage that deals specifically with the atoning work of our Lord Jesus Christ. Notice in 3, 10, for as many as are of the works of the law are under the curse, for it is written, curse it is everyone who does not continue in all things which are written in the book of the law to do that. If you've ever heard Pastor Cam or I teach on covenant, we typically say the old covenant was not an administration of the covenant of grace.

It was a covenant of works. And why? Because curse it is everyone who does not continue in all things which are written in the book of the law to do that. But that no one is justified by the law in the sight of God is evident.

It's always been that way. Abraham believed God. It was accounted unto him as righteous. The battle cry for the Protestant Reformation began with the prophet Habakkuk.

But that no one is justified by the law in the sight of God is evident, for the just shall live by faith. Yet the law is not of faith, but the man who does them shall live by them. Christ has redeemed us from the curse of the law, having become a curse for us, for it is written, cursed is everyone who hangs on a tree, that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith." And I would suggest that The last two observations, the promise of the new covenant with Christ and his people, that's Deuteronomy 31 to 10. Christ isn't mentioned, new covenant isn't mentioned.

When you look at that passage, you compare it with Jeremiah 31, and you compare it with what's happening in the new covenant, and the historical placement of Deuteronomy 30, just after the pronouncement of blessings, cursings, and then in 29, covenant ratification, 30 suggests, again, positively, good things are in the future. But negatively, you're going to need those good things because you're not a covenant-keeping people. We need to look to the one who is the covenant keeper. And I would suggest, finally, the Deuteronomy 6, 5 emphasis, the devotion to Christ as the living and true God.

Love Him with all our heart, soul, mind, and strength.

Closing Prayer

Well, let us pray. Our Father in heaven, we thank you for your word. We thank you that all scripture is given by inspiration of God and that it's profitable for doctrine, for reproof, for correction, and for instruction in righteousness. And we look forward to going through this book of Deuteronomy.

We pray your Holy Spirit would guide us, that we would see Christ in this book, and that we would stand in awe at our great living and true God, even Father, Son, and Holy Spirit. We praise you, we pray that you'd go with us now. We pray for those traveling, that you would bless them with safety. We pray for the sick among us, that you would encourage and strengthen them, and for the elderly folk that are unable to come out to church.

May they continue to grow in the grace and knowledge of our Lord and Savior, Jesus Christ. And we pray in his name, amen.

Questions and Answers

I was wondering about the writings of Moses writing them. You wrote Moses writing them too. Do you know the timeline that says to me, write I don't think that Mosaic authorship of the Pentateuch forbids editorship. Just like the Psalms of David doesn't demand that everything that is in the Psalms is written by David.

In terms of timeline, I don't know. He might have had a moleskin. He jotted down notes along the way. You know, I mean, when you read the Book of Numbers or you read, you know, it seems like, you know, action-packed all the time.

I'd imagine there was some downtime. You've got, you know, many, many, many people. Everybody's fed and eating or sleeping. Moses probably writes along the way.

That would be the way I would see it. What? A mole scan. That's those little notebooks.

Didn't you know that?

Scripture References

• Exodus 40:17
• Numbers 10:11; 22:1
• Deuteronomy 1:1; 1:29; 1:31; 5:6; 6:4; 6:5; 8:1; 12; 17; 17:18; 18:15; 21; 21:18; 21:22; 27-28; 30:1-10; 32:4; 32:6; 32:10; 32:11; 32:21; 32:36; 32:39
• Judges 7
• 1 Kings 11
• Jeremiah 31:31-34
• Matthew 4; 11:16; 17:5; 19:3; 19:7; 22:23-24
• Mark 12:26
• John 1:17; 2; 3:14; 5:46; 7:21-22; 15
• Acts 3:22
• 1 Corinthians 10
• Galatians 3:10
• 2 Timothy 2