Scripture reading – Deuteronomy 28
The sum of today’s Scripture reading is essentially two words: Blessings and Cursings. Deuteronomy 27concluded with the people affirming their understanding of God’s Covenant, and agreeing to both its blessings and penalties (27:15-26). Deuteronomy 28 continues the same proclamation, detailing the LORD’S promise of His blessings if the people would obey His Laws and Commandments (28:1-14), and curses should they disobey (28:15-68).
The Rewards and Blessings of Faithfulness (28:1-14)
The promise of blessings was conditional, and would be fulfilled, but only if the people would “observe and to do all His commandments.” If the people would “hearken…observe…and do all His commandments,” the LORD promised He would “set [Israel] on high above all nations of the earth” (28:1). All would be blessed, both city and field (28:3), and would be fruitful and increase. Children would be born; cattle would calve, and the flocks of sheep would increase. The fields would give forth a great harvest (28:4-6).
Israel’s enemies would fall before them, and be scattered (28:7). Her storehouses, and treasuries would overflow (28:8-14). The LORD promised He would open the treasury of heaven, send rain upon the land, and the nations of the world would become debtors to Israel (28:12). All this was promised, if Israel obeyed the LORD’s Law, and His Commandments (28:13-14).
The Penalties of God’s Judgment for Disobedience (28:15-68)
The balance of Deuteronomy 28 predicts the punishments that would befall Israel as a nation, should the people turn from the LORD, and disobey His Law, and Commandments (28:15-68). In the same way the LORD promised to bless the nation if the people obeyed Him, the opposite was true should they disobey Him. The curses are far too extensive for me to address individually; however, we should notice the sum of them in our Scripture reading.
Should Israel reject Him, the LORD warned He would abandon them to their enemies (28:45-47), and the people would become slaves to their enemies (this would come to pass during the Assyrian and Babylonian captivities, and be repeated in the Roman era). The fruitfulness of their lands, trees, and storehouses would be eaten by their enemies. Their cattle, and flocks would be destroyed (28:48-51).
When the cities would be besieged, the starving people would turn to cannibalism, and eat “the flesh of [their]sons and of [their] daughters (28:52-53). Their men would become effeminate, “tender among you, and very delicate” (28:54), and their women would no longer be “tender and delicate” (28:56). The eyes of a wife would “be evil toward the husband of her bosom, and toward her son, and toward her daughter” (28:56). Leaving her natural affection, Moses warned a mother “shall eat [her children] for want of all things secretly in the siege” (28:57).
Because the people had rejected the LORD, and disobeyed His Law, the LORD promised to bring upon the nation “great plagues…and sore sicknesses” (28:59). Israel would be overcome with plagues (28:58-60), and the births of the children would be few (28:62-63). The nation would be conquered, the people scattered, oppressed, and enslaved (28:64-65).
Fear, dread, and depression would haunt the nation, and the people would dread the night, and the dawn (28:66-67). Eventually, they would be taken from their land, “see it no more again…[and] be sold unto [their enemies]” as slaves (28:68). All of this did come to pass in AD 70 when Titus, the Roman General, destroyed Jerusalem, and the Jews were scattered throughout the nations.
I close, being reminded, the pattern of decline seen in today’s Scripture is a foretelling of judgment upon all nations that reject God. History records the rise and fall of nations, and no nation can long reject God without experiencing moral decay, and the judgment of God.
My own country, is following the path God promised to curse.
Everywhere I look, I see the evidences of a nation whom God has turned over to its enemies. We are enslaved, and become a debtor nation to our enemies. The women of our nation, take the lives of their unborn in grotesque abortions, as surely as if they cannibalize them from the womb (28:52-53). Effeminate men, “tender [and]delicate” (28:54) are celebrated, and rebellious women blight our society, and with an “evil eye,” look upon their husbands and children (28:56-57). We are experiencing epidemics, a failing birthrate, and a fear, and dread of the future such as I have not witnessed in my lifetime.
If America does not repent of her sins, and turn to God, she is doomed.
Copyright 2021 – Travis D. Smith
Scripture reading – Deuteronomy 26-27
Moses continues his charge to Israel, with laws and spiritual principles that were to guide the people as they became a nation in their own land (26:1).
Remembering the blessing of the harvest comes from the LORD (26:1-11), the first-fruits offering was to be taken to the place of worship (Tabernacle), and given to the LORD, thus supporting the priests, the Levites, and their households.
A special tithe was given in the third year, and one that coincided with the tither’s confession that he had honored the LORD’S commandments and obeyed them. The tithe of the third year, was used locally to meet the immediate needs of one’s own community, and to support “the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled” (26:12-15).
The Benefit of Obeying the LORD, and Keeping His Commandments (26:16-19)
Beginning with Deuteronomy 26:16, and continuing to Deuteronomy 31:13, Moses expounded the benefits of obeying the LORD and keeping His commandments. Reminding the people that God had chosen Israel “to be His peculiar people…and to make thee high above all nations…” (26:16-19), Moses admonished the nation to “be an holy people unto the LORD thy God” (26:19b).
Renewing the Covenant (Deuteronomy 27)
Lest the people forget all the LORD had done for them, the elders of Israel were commanded to build a pillar of uncut stones on the west side of the Jordan River (27:2-8). The stones were to be plastered, and engraved upon them was to be the Commandments of the Lord, serving as a lasting memorial of the LORD’S promises and commandments. An altar was to be built to sanctify the place (27:5-8).
Reminding the leaders of Israel that “Choices have Consequences,” Moses charged the people to remember that obedience to the Law would bring the LORD’S blessings (27:11-12), and disobedience would invite His judgments (27:14-26).
Should the people disobey the LORD, and reject His Law and Commandments, a series of twelve curses was pronounced (27:15-26), and all the people gave their assent by an oath:
2) Dishonoring one’s parents was cursed (27:16), a violation of the fifth commandment (Ex. 20:12).
3) Stealing the property and possessions of another by deceit was cursed, a violation of the sixth commandment (27:17; Ex. 20:15).
4) Taking advantage of one infirmed or disabled was cursed (27:18).
5) The fifth curse was upon one who would treat “the stranger, fatherless, and widow” unjustly (27:19; Ex. 22:21-24).
6) Incest with one’s stepmother was cursed (27:20; Lev. 18:8-9, 17; 20:11).
7) Bestiality was cursed (27:21; Lev. 18:23).
8) Incest between siblings, and parents was cursed (27:22).
9) Incest with one’s mother was cursed (27:23).
11) Hiring an assassin to kill another was cursed (27:25).
12) The twelfth and final curse is addressed to any child of Israel who failed God’s Law and Commandments (27:26).
Deuteronomy 27:26 – “Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.”
Copyright 2021 – Travis D. Smith
Scripture reading – Deuteronomy 24-25
Our Scripture reading continues with Moses setting forward various laws that would guide Israel in matters of marriage, family, societal civility, business, and government.
Principles Regarding Marriage and Divorce (24:1-5)
The matter of divorce is raised, and it is indicative of the heart of man. Moses allowed for divorce in this passage; however, I remind you that was never God’s plan, or will. What is the will of the LORD? The sum of God’s will for marriage is this: “A man…shall cleave unto his wife: and they shall be one flesh” (Genesis 2:24).
The Pharisees questioned Christ saying, “Is it lawful for a man to put away his wife [divorce] for every cause?” (Matthew 19:3) The LORD answered, citing the “one flesh” principle. and added, “What therefore God hath joined together, let not man put asunder” (Matthew 19:6).
Displeased with His answer, the Pharisees pressed Him, asking, “Why did Moses then command to give a writing of divorcement, and to put her away?” (Matthew 19:7). The LORD answered the matter of divorce, and diagnosed the moral basis for Moses permitting divorce in Deuteronomy 24.
Matthew 19:8–9 – 8He saith unto them, Moses because of the hardness of your hearts suffered [allowed] you to put away your wives: but from the beginning it was not so.
9And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.
A Moral Guideline for the Borrower and Lender (24:6)
The matter of taking the upper millstone is foreign to most, until you understand Moses was talking of the stones used to grind grain into flour. A lender was warned, he could not take the “upper millstone,” for by it a family was able to grind grain into flour, and then bake bread for the family.
A Solution to Human Trafficking (24:7)
One of the great abominations of the 21st century is human trafficking. Forcefully taking children, women, and men and subjecting them to the darkness of moral depravity is an appalling wickedness. In the words of the Scripture, anyone found who “maketh merchandise…or selleth him” shall be put to death (24:7). Were the judgment of the Scriptures practiced today, innocent victims of human trafficking would receive justice, and human traffickers would be dispatched to swift judgment: “Thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot” (Deuteronomy 19:21).
Charitable Obligations (24:10-22)
False teachers have led many to believe the laws of the Old Testament were lacking in grace, and boast that we live in an “Age of Grace.” Indeed, we do, but to characterize the Law and Commandments as “graceless,” is to suggest the LORD was the same.
Deuteronomy 24:10-22 give evidence that God was sensitive, and compassionate concerning the condition of the poor, the weak, the orphan, and the widow. For example, in ancient times the poor often had nothing more than the “clothes on their backs.” Robes were the attire, and men generally had an inner, and outer robe. The inner robe afforded modesty, the outer robe protection against the elements, and warmth in the night. Should a poor man borrow, it was his outer robe that might serve as the security or pledge of his debt (24:10-11). The lender was not to humiliate the borrower, and forcefully take the robe of a poor man while he was in his house (24:10-11), and in the evening the lender was to return the outer robe, that the man “may sleep in his own raiment, and bless thee” (24:13).
Admonitions Against Injustices (24:14-18)
Day laborers were to be paid their due at the end of the day (24:14). Everyone was to bear the consequences, and punishment for their sins. Therefore, a father was not to be punished for the sins of his children, nor were his children to be punished for the sins of their father (24:16).
Charity Was the Law (24:19-22)
There was no welfare system for the poor in ancient times, and they were a perpetual presence on the earth. Widows were forsaken by their children, orphans suffered neglect, and foreigners found themselves homeless. Moses reminded the people how Israel had suffered bondage in Egypt; therefore, they were to remember, and allow the poor to glean the leftovers from their fields, olive trees, and grapevines.
Time and space prevent a commentary on Deuteronomy 25; however, I suggest the following for an outline: I. Principles for Capital Punishment, and Civil Justice (25:1-4); II. Principles for Family Posterity (25:5-12); III. Principles Regarding Business and Commerce (25:13-16); IV. Principles Concerning the Offence of an Enemy (25:17-19).
I close, inviting you to ponder the Grace of God: Not only the grace we find expressed in Christ’s sacrifice for our sins, but also the grace of God we have seen throughout His laws, and commandments.
Copyright 2021 – Travis D. Smith
Scripture reading – Deuteronomy 23
We continue our study of Moses’ challenge to Israel, as he prepared that nation to go forward without him as its leader. Some of the principles in today’s Scripture may seem mundane; however, such was not the case for a nation that had suffered the humiliation of bondage for four centuries. Moses was teaching the children of Israel how they were to conduct themselves in the sight of the LORD, and preserve their sanctity as His people. We will consider the right of citizenship in ancient Israel, and the exclusion of some from “the congregation of the LORD” (23:1).
The Feminization, and Castration of Men Was Forbidden (23:1)
The topic of mutilation, or castration is one in which we shall use discretion; however, the LORD was clear in His instruction concerning honoring one’s vessel. There was to be no mutualization of a man’s private parts, for such was unnatural, and against God’s created order.
Illegitimate Sons (23:2)
Sons born of adultery, or incest, were to be excluded in Israel, unto the “tenth generation” (23:2). Sons borne of extra-marital relationships were excluded, for their conception was contrary to the will, and design of God’s order.
Ammonites and Moabites Were Not Permitted in Israel (23:3-6)
These nations were the offspring of Lot’s incestuous relationship with his daughters (Genesis 19:30-38). The Ammonites, and Moabites had made themselves adversaries of Israel, and hired Balaam to curse the people (23:4-6).
Edomites and Egyptians (23:7-8)
Though not friends of Israel, the Edomites and Egyptians had a history that prevented their being excluded entirely. The Edomites were of the lineage of Esau, and therefore distant kin of Israel through the lineage of Jacob, Esau’s brother (23:7). Egypt had been the host of Israel during their sojourn in that land.
Cleanness and Purity in Times of War (23:9-11)
Remembering the presence of the LORD was represented by the Tabernacle in the midst of the encampment, the people were reminded to keep themselves clean (23:9-10). A man who was not clean, was to remain outside the camp until the evening, and “wash himself with water” before entering the camp (23:11).
A Lesson in Sanitation (23:12-14)
The sanitation guidelines given by Moses to Israel placed that nation centuries ahead of other nations. The people were to practice cleanliness, and basic sanitation. They were not to answer nature’s call (i.e. to relieve themselves), within the camp. They were instructed to go outside the borders of the camp and “have a paddle” (a spade or shovel), and cover over their excrement.
We understand much about sanitation, and disease today; however, only in the past two centuries has the need for sanitation been fully appreciated. The sanitation commanded by the LORD was not only because He dwelt in the midst of His people, but also because it was proper, and good for the health of the people (23:14).
Compassion for a Fleeing Slave (23:15-16)
A slave that had fled from his master seeking refuge with another, was not to be returned to the former (23:15). Instead, he was to be given shelter in the land, and allowed to dwell where he chose (23:16).
Prostitution and Sodomy Condemned (23:17-18)
All manner of gross immorality accompanied the worship of idols in ancient times. Whoredom, and sodomy were ever present among the heathen nations. No daughter of Israel was to fall into whoredom, and no son was to be a homosexual (described as “the price of a dog,” thus graphically describing the debasement of sodomy, 23:18).
Usury: Charging Interest on Debts (23:19-20)
Israelite men were not to charge their fellow man (“thy brother”) interest for borrowing money (23:19). A “stranger;” however, a non-Hebrew, was charged interest on debts (23:20).
To Vow, Or Not to Vow (23:21-23)
Swearing an oath, or vowing a vow, was a serious matter with the LORD, and was not to be taken lightly (23:21). No man was to “vow a vow unto the LORD,” and fail to fulfil it without delay (23:21b). Indeed, it would be better to not have committed oneself to a vow, than to do so and fail to fulfill it (23:22-23).
To Eat, or Not to Eat (23:24-25)
Suppose a man is hungry, and lacks the means to feed himself. Should that man be permitted to take from another’s field or vineyard, and satisfy his hunger?
The answer is found in Deuteronomy 23:24-25, and reminds us again that the God of Israel was compassionate and merciful.
A hungry man was allowed to eat grapes from his neighbor’s vineyard, and take kernels of wheat into his hand from his neighbor’s field. He could not, however, go into his neighbor’s field with a vessel, and fill it. He was allowed take only what he needed to quench his hunger.
I close, trusting you are developing an appreciation for the judiciousness of the LORD, and the evidence of His grace and compassion in His Law and Commandments.
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With the heart of a shepherd,
Travis D. Smith
Copyright 2021 – Travis D. Smith
Scripture reading – Deuteronomy 21-22
Moses continues his charge to Israel in our Scripture reading. Found in Deuteronomy 21-22 are fundamental principles that establish the sanctity of human life, the fundamentals of civil decency and human kindness, and the practical application of the command, “love thy neighbor.”
Deuteronomy 21 – Fundamentals of Civil Duty
We have considered several passages of Scripture that explain the sanctity of human life, and the sixth commandment that reads, “Thou shalt not kill” (Exodus 20:13). Capital punishment, a “life for a life,” was God’s judgment upon the man who willfully, and deliberately took the life of another (19:11-13, 21). Deuteronomy 21:1-9, addresses the loss of human life, should a victim’s body be discovered, but there are no witnesses to the murder.
Concerning a woman taken as a spoil of war (21:10-14)
Ancient cultures considered women who were taken prisoners to be nothing more than a possession, a spoil of war. The God of Israel, however, established laws to protect women. Should a man desire to take a female prisoner to wife, he was to allow her head to be shaved, an outward symbol of her purification, and give her thirty days to mourn the deaths of her parents, before taking her as his wife (21:12-13). Should the man later decide to reject her, he was to set her at liberty, and was commanded to neither sell, or humiliate her (21:14).
The Rights of a Firstborn Son (21:15-17)
Some suggest the reference to “two wives” (21:15) is a suggestion of polygamy; however, I believe it is not. In the beginning, God defined marriage as “one flesh” (Genesis 2:24), the union of one man and one woman. The Mosaic Law did not redefine what God Himself had designed, and established.
I believe the explanation for the reference of “two wives” (one being described as “beloved,” and the other “hated”), implies the first wife to be dead. The first wife had given birth to a son, and being the firstborn son, he was to be heir of the man (21:15-16). The second wife, the stepmother of the firstborn son, would be tempted to influence her husband to disown his firstborn son, and choose her son to be his heir (21:16). The LORD condemned that practice, and declared the firstborn son was to be given “a double portion” of all that was his father’s (21:17).
Capital Punishment of a Rebellious Son (21:18-21)
The stoning of a rebellious son is no doubt an offense to our 21st century sensibilities. This son of shame, described as “stubborn and rebellious” (21:18), refused to hear and obey his father and mother. Such a son was to brought before the elders of the city, where his character was described as “a glutton, and a drunkard” (21:19-20).
Given the severity of the punishment, we can conclude that the stoning of a rebellious son was a rare event. Such a judgment required the consent of both the father and mother (21:19-20). If found guilty by the elders of the city, the son would have been stoned to death by the “men of his city” (21:21).
Deuteronomy 22 – Having a Good Conscience
Compassion for a Neighbor’s Livestock (22:1-4)
We are reminded that an Israelite was to love his neighbor, and that command was demonstrated in a man’s duty to his neighbor’s livestock, clothes, and any other possession that belonged to another (22:1-3). Should a man’s ox, sheep, or donkey be astray, a man was to restore them to their owner. Should the owner not be readily known, an Israelite was required to take the animal to his own home, until its rightful owner was found (22:2). Compassion for animals of God’s creation was commanded (22:4).
An Abomination: Transgender\Transexuals (22:5)
There is much ado about the “rights” of self-declared transexuals, who desire to blend, and distort the natural distinctions between male and female in both their dress, and manner. Such a blur of distinctives is not a “new woke” (as today’s society would have you believe), but was an ancient sin that God’s Word declared was an “abomination unto the LORD thy God” (22:5).
Compassion and Affection for Nature (22:6-7) – From the beginning, man was commanded to be the “keeper” of God’s creation (Genesis 2:15). It follows that even the smallest of animals should arouse in man a natural affection, and compassion (22:7).
Unlike their heathen neighbors, Israelite women were afforded protections, and shielded from abuses that are even prevalent in our own day. A woman had the right of due process, should her purity and testimony be questioned. Should a woman be forcefully taken, and raped, the severity of the law would fall upon the man, and he would forfeit his life (22:25-27).
Our world has rejected the LORD. The authority of God’s Word has been scuttled over the course of the past century. We have become a society with laws methodically divorced from unalterable principles, and been left a people given to the whims of wicked men.
Isaiah 5:20-21 – “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! 21 Woe unto them that are wise in their own eyes, and prudent in their own sight!”
Copyright 2021 – Travis D. Smith
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Scripture reading – Deuteronomy 19-20
Moses’ challenge to Israel returned to the subject of cities designated as cities of refuge (19:1-13). After defining the boundaries of the tribes, Israel was to designate three cities of refuge on each side of the Jordan, “that every slayer may flee thither” (19:3).
There would be a total of six cities of refuge in Israel. (19:2-13)
The law recognized a distinction between an accidental killing, described as one who “killeth his neighbor ignorantly, whom he hated not in time past” (19:4), and murder, an intentional killing provoked by hate, and committed by lying in wait (19:11).
An example of an accidental killing was given (19:5), and proved the necessity for the cities of refuge to be at a distance from one another in the land. The elders of the cities of refuge were to give opportunity to a slayer to prove a killing was an accident, and he was innocent of murder (19:6, 10). A city of refuge was not to give sanctuary to a murderer (19:11-13).
Remove Not the Ancient Landmarks (19:14)
Once the ownership of land was established, its borders were marked, either by natural boundaries, or by a column of rock and stone. Because a man’s land was the means by which he supported his family, it was a serious offense for a thief to move a landmark, and thereby encroach upon the land of another.
Two or Three Witnesses Were Required to Convict (19:15-19)
The LORD required Israel to take any allegations of wrongdoing seriously, and no man might be convicted of an offense without his sin being established by “two witnesses, or at the mouth of three witnesses” (19:15). It was a serious matter when a man brought a “false witness” against another (19:16). The priests and the judges would weigh the testimony, and after diligently inquiring, should a man be guilty of bearing a false witness, he would suffer the punishment of the crime for which he had “testified falsely against his brother” (19:18-19).
The law was summed up in this: “life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot” (19:21).
Instructions for Going to War (Deuteronomy 20)
Israel’s invasion into Canaan would necessitate years of battles; however, they were not to be afraid of their enemies (20:1a). The men of Israel were to go to war, finding their courage from the LORD, and believing the God who “brought [them] up out of the land of Egypt” would be with them (20:1). When they prepared themselves for battle, the priest was to speak to the people, and remind them:
“Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them; 4For the Lord your God is he that goeth with you, to fight for you against your enemies, to save you” (20:3-4).
Exemptions from Enlistment (20:5-9)
To go to battle required a man to be fully committed to the cause, and distractions in the heat of battle could be disastrous to the man, and his fellow soldiers. Four groups of men were exempted from military service in Israel: A man who had “built a new house, but not dedicated it,” was allowed to return to his house (20:5). A man who had “planted a vineyard,” but “not yet eaten of it,” would return home (20:6). Should a man be “bethrothed,” but not yet taken her to wife, he could return to his house (20:7). Recognizing the disastrous influence of fear in the midst of battle, a man who was “fearful and fainthearted,” would be allowed to “go and return unto his house, lest his brethren’s heart faint as well as his heart” (20:8).
Laying Siege to a City (20:10-20)
If the people of a city “were very far off,” and willing to pay tribute, Israel was to offer terms of peace (20:11). Should terms for peace be rejected, every man of the city was to be slain, “but the women, and the little ones, and the cattle,” and all other spoil would be taken by Israel (20:14).
Those nations that dwelled in Canaan, the land the LORD had promised Israel for an inheritance, were to be destroyed. “The Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites,” were to be destroyed, lest the heathen teach God’s people “to do after all their abominations” (20:18).
The land was the inheritance of God’s people, therefore the LORD required the army spare the fruit trees when laying siege to a city. The trees that were not fruit bearing, Israel was to “build bulwarks against the city that maketh war with thee, until it be subdued” (20:20).
I close, inviting you to again notice the LORD’s grace and favor when He gave His Law and Commandments. His judicial system for Israel, was just, and no one was to rush to judgment. Desiring truth, any witness that dared distort law and justice with a false testimony, would find himself facing the punishment of the crime for which they had falsely accused another.
Micah 6:8b – “…What doth the Lord require of thee, But to do justly, and to love mercy, And to walk humbly with thy God?”
Copyright 2021 – Travis D. Smith
Scripture reading – Deuteronomy 18
The Rights of Priests and Levites (18:1-5)
Unlike other tribes, the Tribe of Levi had no inheritance in Canaan (18:1-2; Numbers 18:20, 23-24). The inheritance of the Levites was to be a portion of the “offerings of the LORD made by fire” (18:1). While the children of Israel toiled in their fields, cared for their flocks and herds, and were enriched by the spoils of war, it was the duty of the Levites to labor for the LORD as ministers, and representatives of His people.
None were to begrudge the Levites their portion, for it was “the priest’s due from the people, from them that offer a sacrifice” (18:3). Those who labored in ministry, were to receive of “the first-fruit” (18:4), for the Levite had been “chosen…to stand to minister in the name of the Lord” (18:5).
Levites: Giving Minister’s Their Due (18:6-8)
There were forty-eight towns, and villages assigned to the Levites in the Promised Land (Numbers 35:1-8; Joshua 21). Though a Levite would own his home, and land for the care of his household, his calling was to minister for the LORD. There was a rotation of Levites to minister at the sanctuary, and reason for them to leave their homes, and sojourn in their ministry (18:6).
What would become of a Levite’s home, and land as he sojourned? He was allowed “the sale [the leasing] of his patrimony [birthright]” (18:8). Moses made it clear, while the Levite would “have like portions to eat” of the offerings brought by the people to the sanctuary, he was also allowed revenue from leasing his properties.
All Occult Practices Were Condemned (18:9-14)
Idolatry, and practices of the occult observed by the Canaanites, was admonished and forbidden. God’s people were “not to learn to do after the abominations of those nations” (18:9). Moses warned, there would be no tolerance of wicked practices, and named among them was human sacrifices (18:10a), divination (soothsaying), fortune telling (“observer of times”), witchcraft (sorcery), casting spells (“charmer”), medium (consulting with spirits), wizardry, and necromancy (seeking to contact the dead, 18:10-11).
The Book of Revelation warns the practice of the occult will increase in the last days (Revelation 9:20-21; 18:2), and all who practice such will be cast into the lake of fire (Revelation 21:8; 22:14-15).
The Prophet to Come (18:15-19)
The answer: “When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him” (18:22).
It was a serious matter when a man proposed to speak as the LORD’S prophet. Should a man prophesy, apart from the revelation of the LORD, we read, “that prophet shall die” (18:20). Some asked, “How shall we know the word which the Lord hath not spoken?” (18:21)
The fundamental test for a prophet was: Did every word of his prophecy come to pass? The word of a false prophet would fail, and Israel had no reason to fear such a prophet (18:22).
Believer, be wary of any who propose to have a new “word of prophecy,” or have received a new revelation. The LORD does speak to us through His Word, and the teaching and preaching of His Word; however, none dare add, or subtract from His Word!
Revelation 22:18–19 – 18For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
Copyright 2021 – Travis D. Smith
Scripture reading – Deuteronomy 16-17
With the urgency of a leader who knows his days are waning, Moses continued his challenge to Israel, preparing that nation to go forward without him. Because worship would be central to that nation’s heritage, it was essential for the people to have one place where they would offer sacrifices to the LORD. Unlike the heathen, whose towns and villages had their own deities, and places of worship, Israel’s worship was to be in the place where the LORD had chosen “to place His name in” – the Tabernacle (16:6).
“Three times in a year,” the men of Israel were required to “appear before the LORD” (16:16). The first was the “Feast of the Passover,” which occurred in the first month of the Hebrew calendar, “the month of Abib” (later identified as “Nisan” in the post-captivity era, and occurring during our months of March-April, 16:1). We have considered the Passover in the past, and are reminded this feast day was observed by the sacrifice of a lamb, and commemorating the LORD sparing the Hebrews because they had applied the blood of the lamb to their door posts in Egypt (Exodus 12:22). The Paschal Lamb was a pre-figure of Christ, the Lamb of God sacrificed for our sins (1 Corinthians 5:7). Leaven was to be purged from the households, and not eaten (16:3-4; in the entirety of God’s Word, both the Old Testament, and the New Testament, the nature of leaven is used as a type for sin 1 Corinthians 5:6-8; Galatians 5:9).
The “Feast of Weeks” (also identified as Pentecost), was observed for seven weeks after the Passover (16:9;Leviticus 23:10; Exodus 34:32; Acts 2:1). It marked the time of harvest, and giving the LORD the first-fruits (Exodus 23:16; Numbers 28:26). It was memorialized with freewill offerings.
The third feast to be observed was the “Feast of Tabernacles” (16:13-15; Numbers 29:12). Also described as the “Feast of Ingathering,” it was observed by dwelling in booths (temporary shelters), and marked the end of the harvest season (Exodus 23:16; Leviticus 23:42).
Deuteronomy 16 concludes with the focus on the matter of civil order and justice in Israel (16:18-22).
Knowing the tribes would be geographically distant from one another in the new land, it was important for there to be one system of law, and justice that would govern the people (16:18). Prejudice in matters of judgment was condemned, and the bribery of a judge was considered an act of wickedness (16:18-19).
Deuteronomy 17 – Justice, and the Character of a King
Reminding Israel that the LORD would refuse a blemished sacrifice (17:1), the subject of judgment, and justice continued in Deuteronomy 17:2-7. We have noted in earlier devotionals the requirement of two or more witnesses for crimes that necessitated capital punishment (17:4-6). Those who served as witnesses to a capital offense (for instance, idolatry, 17:3-4), were required to bear the gravity of the sentence of death, laying their hands upon one that was condemned (17:7).
In “matters of controversy” (17:8), where there was some uncertainty, judgments would be taken before the priests who would serve as judges (17:8-10). The Law of the LORD, not the law of a king, would serve as Israel’s authority (17:14).
What manner of man would the LORD have to rule Israel? (17:15-20)
Moses, knowing Israel would one day aspire to be like other nations, and have a king rule over them (17:14), established the manner of man whom God would choose (17:15-20). He was to be a man of God’s choosing, and a Hebrew (not a “stranger,” or non-Hebrew, 17:15). He was to be a man of humility, and not set his heart upon many horses, wives, or riches (17:16-17). He was to have a copy of the Law of the LORD, written by his own hand, and kept beside his throne. He was to study “to keep all the words” of the law and statutes (17:18-19).
The Law reminded the king that he was not above the law, nor was he above the people (lest “his heart be lifted up above his brethren,” 17:20). Consider how marvelous was this decree concerning the choosing of a king, and the character the LORD demanded of the man who would rule His people.
How far the nations of the world have strayed from choosing leaders who fear the LORD, and realize no man is above the law! Our 21st century world is following a path to judgment, and destruction. While 2 Chronicles 7:14was a conditional promise, made to Israel, it is my prayer for my country.
2 Chronicles 7:14 – 14If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.
Copyright 2021 – Travis D. Smith
Scripture reading – Deuteronomy 15
In today’s world, some suggest the Laws of the Old Testament were cold, oppressive, and lacking in grace. They are wrong! In their historical context, and understanding their application, you will find the Law and Commandments of the LORD not only just, but fair and judicious. For example, consider the guidelines for the borrower and lender (15:1-11).
Debtors, Lenders, and the Sabbatical Year (15:1-6)
The Sabbath Year, occurred every seven years, and was the year the LORD commanded the land to rest. Fields were not worked, seeds were not planted, and any vegetation that volunteered and gave fruit, were committed to poor, and the grazing animals.
What about a man’s debt, in the seventh year when they were not permitted to plant seed, harvest crops, and use a surplus to pay one’s debt? Because there was no harvest in the seventh year, lenders were not to press the poor for payment. The lender, in the Sabbath Year, was to suspend payment of a debt for the year (a non-Hebrew was not released of his obligation to pay his debt in the seventh year, 15:3).
If Hebrew lenders would show grace to their debtors, God promised He would bless the nation (15:4), and Israel would become a lender, not a borrower to other nations (15:5-6).
Lending to the Poor (15:7-11)
The poor are ever among us (15:11), and the LORD required His people to be charitable to them, especially those who were “one of the brethren,” meaning a Hebrew (15:7). God’s people were commanded to open their hand, and their heart when they looked upon those who were poor and needy (15:7). The lender was not to be miserly in giving to those in need, and was to “lend him sufficient for his need” (15:8).
In the matter of lending in the proximity of the Sabbath Year, it was probable some lenders might refuse to lend to the poor, knowing the seventh year might suspend repayment of a debt (15:9). Such reasoning was a sin in the eyes of the LORD (15:9b), and lenders were exhorted to give, and trust “the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto” (15:10).
Slavery, and the Release of Slaves (15:12-18)
Slavery was a cultural reality in the ancient world, and poverty was often the catalyst for one to become a slave. A Hebrew man or woman, unable to pay their debts, would become slaves to the lender (15:12). Unlike the abuses afflicted by the heathen upon their slaves, the LORD provided that His people would not become perpetual slaves (15:12). A Hebrew might serve six years, but on the seventh year they were to be released of their debt, and “go free” (15:12b).
When a slave was set free, a master was to ensure the slave would not “go away empty” (15:13). It was required that a master honor the one being set free, giving to “him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the Lord thy God hath blessed thee thou shalt give unto him” (15:14).
Some masters were so kind, and gracious, that some slaves would elect to continue as a slave for life, and have a hole pierced through their ear, marking them as such (15:17).
Dedication and Consecration of the Firstborn (15:19-23)
Remembering the tenth plague in Egypt, and how the LORD had spared the firstborn of Israel where the blood had been applied to the doorposts; that deliverance was forever memorialized by dedicating the firstborn male in Israel to the LORD (Exodus 13:2, 15).
The firstborn of cattle, and sheep, were to be unblemished, and offered as a sacrificial meal (15:19-20). Firstborn oxen were not to be worked in the fields, nor were firstborn sheep to be sheared, for they were the LORD’S. Should the firstborn be blemished, it was not a worthy sacrifice, and would therefore be eaten like ordinary meat (15:21-23; 12:15).
I close inviting you to consider how the Law of the LORD was gracious, and it protected the poor from harsh lenders, slaves from cruel taskmasters, and extended seasons of hope, and relief to the people.
Remember, all offerings were a type of God’s final, and perfect offering for our sins. Jesus Christ, the Son of God and the firstborn of Mary, was the perfect, sinless, unblemished sacrificial Lamb of God (John 1:29; 1 Peter 1:19).
Copyright 2021 – Travis D. Smith