Category Archives: Ministry

Crossing the Jordan: An Obstacle or An Opportunity? (Joshua 4; Joshua 5)

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Scripture reading – Joshua 4-5

With the promises of the LORD and the priests bearing the Ark of the Covenant, “the people removed from their tents, to pass over Jordan” (3:14). When the priests bearing the Ark stepped into the waters, they receded, and “and rose up upon an heap… and the people passed over right against Jericho” (3:16).

Joshua 4

A Lasting Memorial (Joshua 4:1-9)

What a glorious event in Israel’s history, and one that the LORD commanded Joshua to honor in a physical memorial of twelve stones (4:1-8). Joshua commanded twelve men, each representing his tribe, to pass before the Ark and “take ye up every man of you a stone upon his shoulder” (4:5). The weight and size of the stones required the men to carry them upon their shoulder. So they went before the Ark and brought them to Gilgal (4:8, 19-20), where Israel encamped after crossing the dry riverbed into Canaan.

Then, Joshua placed a second memorial of twelve stones, representing the Twelve Tribes of Israel, “in the midst of Jordan, in the place where the feet of the priests which bare the ark of the covenant stood” (4:9).

A Miracle: Crossing Jordan (Joshua 4:10-14)

All the people passed over, including forty thousand men of war from the tribes of Reuben, Gad, and “half the tribe of Manasseh” (4:13). That day, the LORD fulfilled His promise, for He had “magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life” (4:14).

Closing Waters and a Monument of Stones (Joshua 4:15-24)

The LORD then instructed Joshua, “Command the priests that bear the ark of the testimony, that they come up out of Jordan” (4:16).” Then the priests came “up out of the midst of Jordan, and the soles of the priests’ feet were lifted up unto the dry land, that the waters of Jordan returned unto their place, and flowed over all his banks, as they did before” (4:18).

That evening, the people encamped at the plain of Gilgal, east of Jericho. There, Joshua took the twelve stones the men had removed from the Jordan and built a memorial, a lasting testimony to future generations. So, when their children should ask, “What mean these stones” (4:21), their parents were to instruct them: “Israel came over this Jordan on dry land. ²³For the Lord your God dried up the waters of Jordan from before you, until ye were passed over, as the Lord your God did to the Red sea, which he dried up from before us, until we were gone over” (4:22-23).

Joshua 5 – A New Land and a Renewed Covenant

Demoralized Adversaries (Joshua 5:1)

The nations in Canaan had not assaulted Israel; however, their spies had witnessed the power and presence of the LORD amid His people. “All the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the Lord had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel” (5:1).

Renewing the Covenant of Circumcision (Joshua 5:2-9)

Circumcision had not been observed in Israel during the wilderness wanderings; however, in the new land, the LORD commanded Joshua to circumcise the men of Israel (5:2-3).

Now circumcision served as a physical reminder of Israel’s blood covenant with the LORD (Exodus 19:5-6) and a testimony that the LORD had “rolled away the reproach of Egypt” (5:9). What was “the reproach of Egypt?” I believe it was the reproof of the faithless generation that refused to believe the LORD and had turned back from the land He had promised them for an inheritance (5:6). The name of the place of circumcision would be Gilgal, meaning “rolled away” (5:9).

Celebrating the Passover (Joshua 5:10-12)

Remembering His grace, and goodness, Israel reaffirmed the LORD’s presence and observed the Passover (5:10) and the Feast of Unleavened Bread (5:11). The next day, the provision of manna ceased, and “they did eat of the fruit of the land of Canaan that year” (5:12).

A Heavenly Vision: A Pre-Incarnate Appearance of Christ (Joshua 5:13-15)

When Joshua came near the city of Jericho, he looked up, and “behold, there stood a man over against him with his sword drawn in his hand” (5:13). Joshua bravely went to the man and asked, “Art thou for us, or for our adversaries?” (5:13)

Then the man introduced himself, saying, “Nay; but as captain of the host of the Lord am I now come” (5:14; Hebrews 2:10). Joshua, sensing he was in the presence, not of a man, but the LORD Himself, “fell on his face to the earth, and did worship…and said unto him, What saith my lord unto his servant?” (5:14)

The LORD, “captain of the host,” and ready for battle, “said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so” (5:15).

Closing thoughts:

What made the ground holy? It was the presence of the LORD.

When Moses drew aside to see the flaming bush in the wilderness, he removed his shoes, for he understood he was in the presence of the LORD (Exodus 3:5). Now Joshua did the same (5:15). With his shoes removed, Joshua bowed with his face bowed to the earth, and was ready to receive his marching orders for the siege of Jericho (Joshua 6).

Questions to consider:

1) Why did the LORD require Joshua to choose twelve men to take stones from the Jordan? (Joshua 4:2-5)

2) What were the stones to represent? (Joshua 4:6-7)

3) How did Israel crossing Jordan affect their attitude toward Joshua? (Joshua 4:14)

4) How did Israel crossing Jordan affect their adversaries? (Joshua 5:1)

5) What rite did Joshua command Israel’s men to observe after they crossed the Jordan? (Joshua 5:3)

6) Why did the LORD cause the daily manna to cease in Canaan? (Joshua 5:12)

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“Bold Faith; Wet Feet” (Joshua 2; Joshua 3)

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Scripture reading – Joshua 2-3

Joshua 2 – Two Spies and a Harlot

Spies Sent to Scout Jericho (Joshua 2:1)

With the affirmation and enlistment of the tribes that would settle on the land east of the Jordan (Reuben, Gad, and the half tribe of Manasseh, 1:12-18), Joshua sent two spies to survey the city of Jericho (2:1).

In the Scriptures, the city of Jericho, like Egypt, served as a picture or type of the world. Jericho was a major city in Canaan and would have been a place of commerce, prosperity, idolatry, and wickedness. The walled city was also an obstacle to Israel invading the land, and Joshua knew it had to be destroyed.

Spies Concealed by a Harlot Named Rahab (Joshua 2:2-7)

Arriving in Jericho, the spies providentially entered an inn on the city’s walls identified as “an harlot’s house, named Rahab” (2:1b). Why the house of a harlot? Many reasons might be suggested; however, the Scriptures reveal the most obvious. The LORD knew Rahab’s heart had been moved to faith by all she had heard about Israel and that nation’s God.

Rahab risked her life when she hid the spies and then lied when the king’s men came seeking them (2:2-6). Rahab professed her faith in the LORD when she appealed to the spies that she and her family be spared the destruction of Jericho she believed was certain.

Rahab’s Confession and Faith (Joshua 2:8-13)

Rahab expressed her faith and “said unto the men, I know that the Lord hath given you the land…¹⁰For we have heard how the Lord dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed (Numbers 21:21-24, 33-35). ¹¹And as soon as we had heard these things, our hearts did melt” (1:9-11).

Because she believed the God of Israel was the “God in heaven above, and in earth beneath (2:11), Rahab appealed to the spies to give her a token, a sign, that her family would be spared God’s judgment (2:12-13).

The Spies’ Covenant with Rahab and Their Flight from Jericho (Joshua 2:14-24)

The spies gave Rahab a sign, a token of her faith, and instructed her, “Bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee” (2:18). Returning to Israel’s’ encampment, the spies assured Joshua, “Truly the Lord hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us” (2:24).

Joshua 3 – Stepping Out by Faith and Into the Jordan

Joshua’s Order to Mobilize and Follow the Ark (Joshua 3:1-4)

Wasting no time to muster the people to trust the LORD (3:1), Joshua commanded the nation to relocate to the shores of the Jordan, whose waters they would cross to enter the Promised Land (3:2). For three days, nearly two million souls stood looking at the flood waters of the Jordan and wondered, “What now?”

Joshua then commanded the priest to carry the “Ark of the Covenant of the LORD” before the people. He warned them to stay far from the Ark, for it represented the LORD’s throne and presence in the midst of Israel (3:3-4).

The Preparation of Sanctification (Joshua 3:5)

One senses the joy and anticipation as Joshua tells the people, “Sanctify yourselves: for to morrow the Lord will do wonders among you” (3:5). The details of the sanctification are not named. The minimum would have been bathing and washing their clothes. I also believe there would also have been the preparation of their heart to step out in faith and trust the LORD.

The Ark of the Covenant Led the Way (Joshua 3:6-8)

For forty years, the people had heard how the LORD had opened the Red Sea for Israel to pass through on dry ground. Once again, the nation watched to see what God would do. The LORD promised to magnify Joshua’s name as He had with Moses. “The Lord said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee. ⁸And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan” (3:7-8).

Crossing Jordan (Joshua 3:9-17)

Joshua summoned Israel and assured the people “that the living God is among you” (3:10a) and that He will drive the heathen nations from the land (3:10). Then the priests, bearing the “Ark of the Covenant of the LORD,” stepped into the flood waters, and as they did, the waters divided “and the people passed over right against Jericho. ¹⁷And the priests that bare the ark of the covenant of the Lord stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan” (3:16-17).

Closing thoughts:

Imagine the sight of flood waters dividing and making way for Israel to pass over on dry land. The people had heard how God had divided the waters of the Red Sea, and now they witnessed Him doing the same under Joshua’s leadership. The priests carrying the “Ark of the Covenant” stood still as Israel passed through the dry bed of the Jordan, confident the LORD who had parted the waters was with them.

The Ark symbolized God’s presence and power, and He was with them in the midst as they faced the challenges of Canaan.

Questions to consider:

1) How had Rahab, a harlot, come to know the God of Israel? (Joshua 2:10)

2) What did Rahab believe about God? (Joshua 2:11)

3) What was the symbol or token of Rahab’s covenant with the spies? (Joshua 2:18)

4) Why did God honor Joshua before Israel? (Joshua 3:7)

5) What happened when the priests bearing the Ark stepped into the waters? (Joshua 3:15-17)

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“The Death of a Leader is Not an End, but a New Beginning” (Joshua 1)

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Scripture reading – Joshua 1

The death of the LORD’s servants never surprises Him, nor is a leader indispensable.

After leading Israel for forty years, Moses was dead, “according to the word [and the will] of the LORD” (Deuteronomy 34:5). For thirty days, the nation mourned the death of their beloved leader (34:8). Certainly, Joshua felt the loss of his mentor, but when the days of mourning were complete, the LORD came to him and said, “²Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel” (Joshua 1:1-2).

I am sure some in Israel were dismayed. Not only was Moses dead, but the nation was facing its most significant test of faith. The task before them was one the previous generation had failed. They were at the threshold of the land the LORD had promised their forefathers.

Who was Joshua? (Joshua 1:1)

With modest fanfare, Joshua is introduced simply as “the son of Nun, Moses’ minister” (1:1). He had served Moses as his servant and attendant, shadowing that great leader for forty years.

When Moses received the Ten Commandments, Joshua was there (Exodus 24:13). He was one of the twelve Moses sent to survey the Promised Land and the people that lived therein. He was at Moses’ side when he faced strife and insurrection within Israel. When Israel went to war, Joshua had led the nation into battle.

Joshua was a proven leader, but most importantly, he was the man the LORD had chosen as Moses’ successor. In the sight of all Israel, Moses had confirmed and charged him (Deuteronomy 31:7-8), and “the children of Israel hearkened unto him, and did as the Lord commanded Moses” (Deuteronomy 34:9).

The Challenge: Stop Looking Back and Go Over Jordan. (Joshua 1:2)

The LORD stated two initial commands to Joshua. The first, “Stop Looking Back,” for “Moses my servant is dead” (34:2a). Moses was a man without equal (Deuteronomy 34:10-12); however, his ministry was ended.

The second command was, “Go Over this Jordan” (1:2b). The time for mourning had ended, and Israel needed to focus on the LORD. The task before them was to cross the Jordan River and take the land God had promised Israel as their inheritance (1:2c).

Three Keys to Crossing the Jordan River (Joshua 1:1-9)

I don’t know what challenges you might face, but you should find God’s instructions to Joshua to be a model for overcoming obstacles and serving the LORD. First, taking upon himself the mantle of leadership, the LORD challenged Joshua to have a Listening Ear, for we read, “The LORD spake unto Joshua” (1:1).

Not only did Joshua need to listen to the LORD, but he also needed Faith. Joshua needed to claim and believe all God promised (Joshua 1:3-5). After all, “Jordan was in flood” stage (Joshua 3:15). How would a nation of two million souls cross a river without bridges or ferries?

Thirdly, Joshua needed to Obey God’s Commands (1:6-8). So the Lord urged him, saying, “⁶Be strong and of a good courage… [and] observe to do according to all the law…turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. ⁸This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night” (1:6-8a).

Preparing for Battle (Joshua 1:10-18)

With the LORD’s promise to be with him (1:9), Joshua “commanded the officers of the people” (1:10) to prepare to cross the Jordan “within three days” (1:11). He gave orders for the tribes inhabiting the lands on the east side of Jordan (1:11-12) to send their best warriors, their “mighty men of valour” (1:14), to fight beside the other tribes.

The people encouraged Joshua in four ways as he assumed the leadership mantle. (Joshua 1:12-18)

They had hearts of submission and were wholehearted in their duty (1:16). They vowed loyalty. They said, “As we hearkened unto Moses in all things, so will we hearken unto thee” (1:17a). They affirmed Joshua and declared, “Only the Lord thy God be with thee, as he was with Moses” (1:17b).

Lastly, they assured Joshua they would be intolerant of insubordination in their ranks. They said, “Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage” (1:18).

Closing thoughts:

Leaders and ministries would be spared much heartache if people were wholehearted in their duty, loyal, affirming, and intolerant of insubordination. Disloyalty was a severe offense in Israel in Joshua’s day, as it is today.

Questions to consider:

1) What moved Joshua to prepare Israel for crossing the Jordan? (Joshua 1:1)

2) What did the LORD promise Joshua? (Joshua 1:5)

3) What did God promise was the key to success? (Joshua 1:8)

4) What did the tribes of Israel promise Joshua? (Joshua 1:17)

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Moses’ Death, Obituary, and Memorial (Deuteronomy 34; Psalm 91)

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Scripture reading – Deuteronomy 34; Psalm 91

Today’s devotion will focus on the final chapter of Deuteronomy and conclude our study of the Pentateuch (the first five books of the Old Testament).

Deuteronomy 34

Moses’ View of the Promised Land (Deuteronomy 34:1-4)

The psalmist writes in Psalm 116, “Precious in the sight of the LORD is the death of his saints” (116:15), and indeed, the death of Moses would be numbered among the most splendid of believers. Having finished his parting blessing to the congregation of Israel, Moses “went up from the plains of Moab unto the mountain of Nebo” (34:1a). From Pisgah, one of the peaks of Mount Nebo, “the Lord shewed him all the land of Gilead, unto Dan” (34:1). Gilead encompassed the land on the east side of Jordan, which Moses had promised the tribes of Reuben, Gad, and the half-tribe of Manasseh, would be their inheritance (the “Dan” that is mentioned is not the Dan that was located on the west side of the Jordan River).

Standing on the peak of Pisgah, Moses beheld all the land the LORD had promised Abraham, Isaac, and Jacob as their inheritance (34:2-4). There was the land of Naphtali in the north, and “the land of Ephraim, and Manasseh” in the central region of Canaan (34:2a). To the west, he could see “all the land of Judah, unto the utmost sea [the Mediterranean Sea],” and to the south, the Jordan Valley, that reached “the plain of the valley of Jericho, the city of palm trees, unto Zoar” (34:3). This region laid near to Sodom and Gomorrah.

How might Moses have scanned so grand a vista from Mount Nebo? The LORD revealed that miracle in these words: “I have caused thee to see it with thine eyes” (34:4). Additionally, the LORD had preserved Moses’ eyesight, for though he was one hundred and twenty years old, “his eye was not dim” (34:7).

Moses’ Death and Burial (Deuteronomy 34:5-7)

“Moses the servant of the LORD died there in the Land of Moab.” (34:5)

The preceding devotional described Moses as “the man of God” (33:1). In this final devotional, this giant of the faith is lovingly remembered as “the servant of the LORD” (34:5). Moses died, but not because he was old, frail, or suffering failing health. Instead, he died “in the land of Moab, according to the word of the Lord” (34:5). He was “an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated” (34:7). Moses was dead because it was “according to the word [and the will] of the LORD” (34:5).

The LORD had permitted Moses to see the land. Still, he was not allowed to “go over thither” (34:4). With humility and meekness, “the servant of the LORD” accepted the consequences of his failure to obey the LORD at Meribah-Kadesh (32:51-52; Numbers 20). He died, and the LORD “buried him in a valley in the land of Moab, over against Beth-peor: but no man knoweth of his sepulchre unto this day” (34:6).

Moses’ Successor (Deuteronomy 34:8-9)

Israel mourned the death of Moses “in the plains of Moab thirty days” (34:8). When the days of mourning were past, Joshua, “full of the spirit of wisdom” (34:9), became the man whom “the children of Israel hearkened” (34:9).

Moses’ Character (Deuteronomy 34:10-12)

Now, there was no man like Moses, “whom the LORD knew face to face” (34:10-12). But Joshua did not need to be like his predecessor. He was the man for the hour and the one God had chosen to lead Israel and claim the Promised Land.

Psalm 91

Ancient scholars attribute Psalm 91 to Moses, and I believe there is much about the psalm that would arguably be the work of Moses; for his fellowship with the LORD was intimate, and he was one “whom the LORD knew face to face” (Deuteronomy 34:10). Simple, beautiful, and inspiring; rather than give commentary, I encourage you to read Psalm 91 and meditate on its promises and truths.

Questions to consider:

1) From what mountain did Moses see the land God had promised Israel for an inheritance? (Deuteronomy 34:1)

2) With whom had the LORD established His covenant with Israel? (Deuteronomy 34:4)

3) Who buried Moses, and where was he buried? (Deuteronomy 34:6)

4) How long did Israel mourn Moses’ death? (Deuteronomy 34:8)

5) How intimate was the LORD’s relationship with Moses? (Deuteronomy 34:10)

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Moses: His Last Testament (Deuteronomy 33)

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Scripture reading – Deuteronomy 33

Standing on the plains of Moab, the congregation of Israel gathered to hear the final words of the man who had dedicated his life to serving the LORD, and the people of Israel, delivering them from slavery. Moses had finished the song that memorialized the blessings of the LORD and His faithfulness to Israel. However, he concluded the song with a warning: Should the people break the covenant and turn back from the LORD, they would suffer the consequences of their wickedness. The LORD then commanded Moses to go up to Mount Nebo, where he would “behold the land of Canaan” (32:49), and there he would die (32:50).

Deuteronomy 33

Moses’ Benediction (Deuteronomy 33:1-5)

The man who led Israel out of Egypt and guided them through the wilderness was described in the Scriptures as “the man of God” (33:1). What an outstanding epitaph for a gravestone! Though he was imperfect, he was a “man of God.” He was not without his faults, for we have witnessed those in reading the books he authored under the inspiration of the LORD (2 Peter 1:21). Moses was, however, “the man of God” (33:1).

Before his departure, Moses rehearsed briefly how the LORD had delivered Israel and displayed His glory by bringing that nation through the wilderness. Why did the LORD bring the people out of Egypt, through the wilderness, and to the borders of Canaan? Because “He loved the people” (33:3). One by one, Moses addressed and blessed each tribe of Israel (except Simeon, for Jacob had prophesied that tribe would be scattered among the other tribes because of his sin, Genesis 49:5-7).

Moses’ Parting Blessing (Deuteronomy 33:6-25)

Moses named and individually blessed the tribes: Reuben (the first-born son of Jacob), Judah (the royal tribe), and Levi (the priestly tribe) were the sons of Leah (33:6-11). Benjamin (Jacob’s youngest son), and Joseph, were the sons of Rachel (33:12-17). Ephraim and Manasseh, the sons of Joseph born in Egypt, had taken their place among the tribes of Israel (33:17). Zebulun and Issachar were also sons of Leah (33:18-19). Gad was the son of the handmaid Zilpah (33:20-21). Dan and Naphtali were the sons of the handmaid Bilhah (33:22-23). Asher was also the son of Zilpah (33:24-25).

Moses’ Final Benediction (Deuteronomy 33:26-29)

Concluding his benediction, Moses exhorted the people to remember the majesty of “the eternal God,” who had chosen them, and their unique identity in Him (33:26-29). He urged the nation to find its refuge in the LORD and their security in Him (33:27). He promised that if the people destroyed their enemies, as the LORD commanded, they would find safety and be blessed (33:28).

Closing thoughts:

As a pastor of forty-four years, I have been privileged to be at the bedside of many saints when they concluded their earthly sojourn and passed through what David described as “the shadow of death” (Psalm 23:4). I have listened to the final words of a godly grandmother, who by God’s grace, found words to comfort her children and grandchildren. I have stood in the circle of a young family as they embraced at the bedside of a dying father, prayed, and sang songs of faith to comfort him as he drew upon his last breath. I have held the hands of dying saints, who, with the glistening dew of death on their brow, slipped from this life into the loving presence of their Savior.

The words, faith, and testimony of dying saints comfort family, loved ones, and friends. Therefore, let all who love the LORD obey His Word, and live in such a way, that it might be said he was “the man of God” (Deuteronomy 33:1).

Questions to consider:

1) What did Moses give to Israel before his death? (33:1)

2) What were the names of the Twelve Tribes of Israel? (33:3-24)

3) How did Moses describe God in Deuteronomy 33:27?

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A Covenant and a Choice of Two Paths (Deuteronomy 29; Deuteronomy 30)

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Scripture reading – Deuteronomy 29-30

Deuteronomy 29 – Renewing the Covenant

Moses declared and recorded God’s Covenant with Israel in Deuteronomy 5 through Deuteronomy 28. He then challenged the people to reaffirm the covenant they had entered into at Mt Horeb forty years prior (Exodus 24). In doing so, the nation would acknowledge its obligation to obey the LORD’s Laws and Commandments (Deuteronomy 29-30).

The Past (Deuteronomy 29:1-9)

Moses then rehearsed with the people all the LORD had done for them in Egypt. He acknowledged how they had been blind to the ways of the LORD (29:4) and reminded them how God had lovingly sustained and preserved them for forty years in the wilderness (29:5-6). Then, in the place they were that day, the LORD had given them victory over their adversaries and their land on the east side of the Jordan as an inheritance for the tribes of Reuben, Gad, and “the half tribe of Manasseh” (29:7-8).

A Summons to Obey (Deuteronomy 29:10-15)

Reminding the people they were standing “before the LORD,” Moses challenged every member of the nation (its captains, elders, officers, women, children, and servants) to “enter into the covenant with the LORD” (29:10-12). Moses promised the LORD would exalt Israel as a nation and be their God as He was with their forefathers (29:13). The promises of the LORD would not only apply to their generation but to their children and children’s children (29:14-15).

An Admonition (Deuteronomy 29:16-29)

Nevertheless, should a “man, or woman, or family, or tribe” turn from the LORD and worship idols, they would bear the sorrow and bitterness of God’s judgment (29:18). Such might be deluded and believe they might find peace walking after their imaginations. Still, Moses warned, “The Lord will not spare him…and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven” (29:20).

If Israel tolerated wickedness in its midst, Moses warned that the judgment of the LORD would leave the land like the “overthrow of Sodom, and Gomorrah” (29:23). He prophesied the nations would look upon the desolation of Israel and ask, “Wherefore hath the Lord done thus unto this land? what meaneth the heat of this great anger?” (29:24). Then, men would answer, “Because they have forsaken the covenant of the Lord God of their fathers, which he made with them when he brought them forth out of the land of Egypt” (29:25).

Deuteronomy 30 – A Promise of Grace and Mercy

An Opportunity of Restoration (Deuteronomy 30:1-10)

Though Israel would reject the LORD and disobey His Law and Commandments, Moses promised He would remember His people and not forget His covenant promises (30:1). While the LORD promised to punish Israel for her disobedience, He also promised to be gracious, merciful, and forgiving if the people would repent of their sins and turn back to Him (30:1-7). Furthermore, should the people repent, God promised to renew His covenant with them and “make [them] plenteous in every work of thine hand…for the Lord will again rejoice over thee for good, as he rejoiced over thy fathers” (30:9).

Ignorance was Not an Excuse (Deuteronomy 30:11-14)

The will and commandments of the LORD were not mysterious or hidden from Israel (30:11-13). Instead, God’s purpose was established, and His will was revealed by His “Word” (30:14).

Two Paths to Choose: Death or Life (Deuteronomy 30:15-20)

Deuteronomy 30 concluded with a strong challenge to Israel to know the Word of the LORD was sure. While the path of obedience leads to “life and good,” the way of disobedience leads to “death and evil” (30:15). Choose to keep the LORD’s covenant, and He will bless you. However, disobey God’s Law and Commandments, and you invite His judgment (30:17-18).

So then, summoning heaven and earth to be his witness, Moses warned: “I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live” (30:19).

Closing thoughts:

I am reminded that every soul faces the spiritual dilemma of choosing between two paths in life. Faith and obedience are the paths of blessing and eternal life. The way of sin inevitably ends in death and hell. As the shepherd of Israel, Moses longed for the people to love and obey the LORD. After all, that path promised the quality and quantity of life that God alone could provide (Deuteronomy 30:20).

What path have you taken? Are you on the path of obedience and life or disobedience and death?

Questions to consider:

1) Why did Israel need to remember “all that the LORD did” in Egypt and the wilderness? (Deuteronomy 29:2-6)

2) What was the key to Israel’s prosperity in the new land? (Deuteronomy 29:9)

3) What was the condition for Israel to be blessed and fruitful? (Deuteronomy 30:8-10)

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The Support of Ministers and the Character of Unfaithful Ministers (Deuteronomy 18)

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Scripture reading – Deuteronomy 18

Moses’ speech to the congregation continued in Deuteronomy 18, focusing on five concerns.

Provision for Those Who Minister (18:1-5)

Unlike other tribes, the Tribe of Levi had no physical inheritance in Canaan (18:1-2; Numbers 18:20, 23-24). Instead, the birthright of the Levites was a portion of the “offerings of the LORD made by fire” (18:1). The other tribes of Israel toiled in their fields, cared for their flocks and herds, and were enriched by the spoils of war. However, that was not the case with the Levitical tribe. It was the duty of the Levites to labor for the LORD as ministers and representatives of His people.

Therefore, the tribes of Israel were under obligation to not begrudge the Levites their portion of the offerings given to the LORD. 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 “the first-fruit” (18:4), for the Levite was “chosen…to stand to minister in the name of the Lord” (18:5).

Giving Ministers Their Due (18:6-8)

While the Twelve Tribes were assigned their portion of lands in Canaan, the Levites were allocated forty-eight towns and villages (Numbers 35:1-8; Joshua 21). Though a Levite owned his home and land for the care of his household, his zeal and calling was to minister for the LORD. Thus, a rotation of Levites ministered at the sanctuary and caused them to journey from their homes to the Tabernacle (18:6).

So, what became of a Levite’s home and land when he sojourned to minister at the Tabernacle? First, he was allowed “the sale [literally the leasing] of his patrimony [birthright, meaning his house and land]” (18:8). While the Levites 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 to others in his absence.

All Occult Practices Were Condemned (18:9-14)

Idolatry, and practices of the occult observed by the Canaanites, were 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 were 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).

Tragically, there is a growing tolerance and embrace of those evil practices in the 21^st century. The abortion of the unborn is touted as a right, while witchcraft, black magic, and wizardry have a growing following. Of course, this comes as no surprise, for the Book of Revelation warned that the occult would 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 Promise of a Coming Prophet (18:15-19)

Israel did not need soothsayers or fortune tellers, for the LORD had promised to put His Word in the mouth of His Prophet. So, Moses prophesied of the coming of a Prophet, One whom the “Lord thy God [would] raise up” (18:15). This Prophet was to be of Hebrew stock, for He would come “from the midst of thee (Israel), of thy brethren” (18:15).

Who was this Prophet (18:15-19)?

Some supposed it was Elijah. Others thought John the Baptist was the Prophet to come. The Scriptures, however, declare that the long-awaited Prophet was Jesus Christ.

John the Baptist said of Christ, “He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose” (John 1:27). After Jesus performed the miracle of feeding the five thousand, some said of Him, “This is of a truth that prophet that should come into the world” (John 6:14). We read again in John 7:40, “Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet” (7:40).

Prophets: True and False (18:20-22)

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 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).

The real test for a prophet was: Did every word of his prophecy come to pass? Because the word of a false prophet would fail, Israel had no reason to fear such a prophet (18:22).

Closing thoughts:

Believers are responsible for discerning whether or not the things taught are from the LORD. So many today propose teaching the Scriptures, but how many believers and ministries take the time and obligation to examine what is spoken?

We should be wary of any who propose a new “word of prophecy” or claim to have received a new revelation. Also, we dare not patronize a man or support a ministry that fails to speak and teach the whole counsel of God. Be forewarned: “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” (Revelation 22:18–19).

Believers should demand absolute fidelity to the Scriptures, for the LORD speaks to us through the teaching and preaching of His Word.

Questions to consider:

1) How did Israel support the priests and Levites? (18:3-5)

2) What practices did the LORD forbid in the new land? (18:9-12)

3) What were the obligations of a prophet? (18:20)

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The Character of a Leader and Capital Punishment (Deuteronomy 16-17)

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Scripture reading – Deuteronomy 16-17

Deuteronomy 16

Laws Governing Annual Feasts (Deuteronomy 16:1-17)

With the urgency of a leader who knew his days were waning, Moses continued his challenge to Israel and prepared the nation to go forward without him. Because worship was principal to that nation’s heritage, it was essential for the people to have a central place to revere and offer sacrifices to the LORD. Unlike the heathen, whose towns and villages had their deities, and places of worship, Israel’s worship was to be where the LORD had chosen “to place His name in” (16:6). The Lord would eventually choose Jerusalem to place His name.

The Passover (Deuteronomy 16:1-8)

“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; thus, commemorating the LORD sparing the Hebrews because they had applied the blood of a lamb to their doorposts 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). Also, commemorating Israel’s hasty exodus from Egypt, leaven was purged from the households and not eaten during the Passover (16:3-4). The Old and New Testaments used the nature of leaven as a type or picture for sin (1 Corinthians 5:6-8; Galatians 5:9).

The Feast of Weeks (i.e., Pentecost) (Deuteronomy 16:9-12)

The “Feast of Weeks” (also identified as Pentecost) was the occasion of the second gathering of the men of Israel and 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 Feast of Tabernacles (Deuteronomy 16:13-15)

The third feast to be observed annually by Israel was the “Feast of Tabernacles” (16:13-15; Numbers 29:12). Also described as the “Feast of Ingathering,” it was celebrated by dwelling in booths (temporary shelters) and marked the end of the harvest season (Exodus 23:16; Leviticus 23:42).

Civil Order and Justice (Deuteronomy 16:18-22)

Because the tribes of Israel would be geographically distant from one another in the new land, it was important for one system of law and justice to govern the people and the nation (16:18). Prejudice in matters of judgment was condemned. The bribery of a judge was considered an act of wickedness (16:18-19).

Deuteronomy 16 concluded by reminding the people that it was forbidden to establish an altar apart from the Tabernacle (16:21), and the LORD hated the worship of idols (16:22).

Deuteronomy 17

Sacrifices and Justice (Deuteronomy 17:1-7)

After reminding Israel that the LORD accepted only pure, unblemished sacrifices (17:1), judgment and justice were addressed (Deuteronomy 17:2-7).

We noted in an earlier devotion how the law required two or more witnesses for crimes that demanded capital punishment (17:4-6). Moreover, witnesses to a capital offense (for instance, idolatry, 17:3-4) were required to bear the gravity of the death sentence, laying their hands upon one condemned (17:7).

The Sanhedrin and a Court of Appeal (Deuteronomy 17:8-14)

In “matters of controversy” (17:8), where there was some uncertainty, judgments would be taken before the priests who served as judges (17:8-10). The Law of the LORD, not the law or rule of a king, served as Israel’s authority (17:14).

Justice and the Character of a King (Deuteronomy 17:15-20)

What manner of man would the LORD have to rule Israel? Knowing Israel would aspire to be like other nations and have a king rule over them (17:14), Moses established the character of the 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 hand and kept beside his throne. The king was to not only be a student but a keeper of “all the words” of the law and statutes (17:18-19).

Closing thoughts:

The Law of the LORD would remind the king that he was not above the law or the people (lest “his heart be lifted up above his brethren,” 17:20).

Take a moment and ponder the character of the man whom the LORD would have to rule His people: Humble, selfless, and law-abiding. Tragically, world leaders in our day fall short of God’s standard for leadership. Leaders in our day have forgotten that no one is above the law. Tragically, they have led our nations down the path that inevitably leads to God’s judgment and destruction.

While 2 Chronicles 7:14 was a conditional promise made to Israel, it is my prayer for my nation.

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.

Questions to consider:

1) What bread was Israel forbidden to eat during the Passover? (Deuteronomy 16:2-4)

2) Where was the Passover to be sacrificed? (Deuteronomy 16:5-6)

3) What historical event did the Feast of Tabernacles commemorate? (Deuteronomy 16:12-13)

4) What was Israel not to sacrifice to the LORD? (Deuteronomy 17:1)

5) How many witnesses were required to put a guilty sinner to death? (Deuteronomy 17:6)

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The Law and Commandments of the LORD are Gracious (Deuteronomy 15)

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Scripture reading – Deuteronomy 15

Some in our churches suggest the Laws and Commandments of the Old Testament were cold, oppressive, and lacking in grace. They are wrong! In their historical context and with an understanding of their application, you will find that the Law and Commandments of the LORD are fair and judicious. For example, consider the guidelines for the borrower and lender recorded in Deuteronomy 15.

Debtors, Lenders, and the Sabbatical Year (15:1-6)

The Sabbath Year occurred every seven years on the Hebrew calendar, and it 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 was committed to the poor and grazing animals.

Consider how a man would pay his debt if he could not plant crops during the Sabbath Year. If unable to plant seeds and harvest crops, what became of a man who acquired debt? Because there was no harvest in the seventh year, the law did not permit lenders to press the poor for payment. Instead, in the Sabbath Year, the lender suspended the debt payment for the year (although a non-Hebrew was not released of his obligation to pay his debt in the seventh year, 15:3). Furthermore, God promised that if lenders showed their debtors grace, He would bless the nation (15:4). Indeed, Israel would become a lender, not a borrower, to other countries (15:5-6).

Lending to the Poor (15:7-11)

Concerning the poor, we read, “The poor shall never cease out of the land” (15:11). Regardless of the wealth and prosperity of a nation, the poor are a perpetual presence in the world (15:11). Once again, as a testimony of God’s grace and mercy, the LORD required His people to be charitable, especially to those who were “one of the brethren” (meaning a Hebrew, 15:7). God’s people were commanded to open their hand and heart when they looked upon another in need (15:7). Not only was a lender commanded to not be miserly in charitable giving, he was to “lend him [the poor] sufficient for his need” (15:8).

Because some might seek to take advantage of the immediacy of a Sabbath Year (knowing the repayment of a debt was suspended that year), it was reasonable to suspect lenders might refuse to give to those in need. Such reasoning was a sin in the eyes of the LORD (15:9b). Therefore, lenders were exhorted to give and trust “the Lordthy 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 enslavement. For example, should a Hebrew (man or woman) be unable to pay their debt, he or she would become a slave to the lender (15:12). Now, the practice of the heathen was to afflict debtors with perpetual enslavement. The LORD, however, provided that His people would not become an endless enslaved people (15:12). Therefore, an indebted Hebrew might serve a master for six years; however, in the seventh year, they were released of their debt and set free (15:12b).

As another evidence of the grace and mercy expressed in God’s Law, a master was to ensure a freedman would not “go away empty” (15:13). Therefore, a master was required to honor the one set free and give “him liberally out of [his] flock, and out of [his] floor, and out of [his] winepress: of that wherewith the Lord thy God hath blessed [him] thou shalt give unto him [the freeman]” (15:14). Yet, there were masters who were so kind and gracious, that a slave might elect to continue as an enslaved person for life. Such a one would have a hole pierced through his ear, thus marking him as a servant forever (15:17).

Dedication and Consecration of the Firstborn (15:19-23)

The concluding verses of Deuteronomy 15 served as a reminder that the firstborn of Hebrew households was dedicated to the LORD. The precedence for this requirement was set when the tenth plague struck down the firstborn of Egyptian families (Exodus 13:2, 15). Because the Hebrews had applied the blood of a lamb to the doorposts of their households, the LORD had spared the firstborn of Israel. That deliverance was forever memorialized by the Hebrews dedicating every firstborn male to the LORD (Exodus 13:2, 15).

Thus, the firstborn of cattle and sheep were to be unblemished and offered as a sacrificial meal (15:19-20). Also, firstborn oxen were not to be worked in the fields, nor were firstborn sheep to be sheared, for they were the LORD’s. Should a firstborn be blemished, it was not a worthy sacrifice to the LORD and would therefore be eaten like ordinary meat (15:21-23; 12:15).

Closing thoughts:

In closing, I invite you to consider how the Law and Commandments of the LORD were gracious. We have seen that the LORD protected the poor from harsh lenders and slaves from cruel taskmasters, and He extended seasons and reasons for hope and relief.

Finally, remember that all offerings were a picture (i.e., type) of God’s final and perfect sacrifice for our sins. Jesus Christ, the Son of God and Mary’s firstborn was the perfect, sinless, unblemished sacrificial Lamb of God (John 1:29; 1 Peter 1:19).

Is He your Savior?

Questions to consider:

1) How often were the Israelites required to cancel the debts of their brethren? (15:1-2)

2) What were the conditions for Israel to avoid being a debtor to other nations? (15:5-6)

3) What people are a perpetual presence in the world? (15:11)

4) What were the Israelites forbidden to eat? (15:23)

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“If Sinners Entice Thee, Consent Thou Not!” (Deuteronomy 13; Deuteronomy 14)

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Scripture reading – Deuteronomy 13-14

Deuteronomy 13

Deuteronomy 12 concluded with Moses cautioning the people, “What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it” (12:32). That admonition brings to mind a similar warning that is found in the closing words of the New Testament, where we read: “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” (Revelation 22:18–19).

The Punishment of Idolaters (Deuteronomy 13:1-5)

Concerning the laws of idolatry, if a man supposed himself a prophet and performed signs and wonders, he was to be rejected if his prophecy was a departure from the revelations of the LORD (13:1-3). Likewise, if a man said, “Let us go after other gods, which thou hast not known, and let us serve them” (13:2), he was to “be put to death” (13:4-5).

An Intolerance of Idolatry, Even Among One’s Kindred (Deuteronomy 13:6-11)

Not even the bonds of love and family were to obstruct the judgment of the LORD concerning the worship of idols (13:6-7). If a loved one enticed a man and said, “Let us go and serve other gods” (13:6), that man was guilty of a capital offense, and his sin was to be exposed (13:7-8). Because of the grievous sin of idolatry and its judgment, it was never to be concealed. A witness to idolatry was commanded to be the first to cast a stone (13:9). Then the congregation would “stone [the idolater] with stones, that he die” (13:10), thereby sharing in the idolater’s judgment and condemnation.

The Idolatry of a City Called for Complete Destruction (Deuteronomy 13:12-18)

Should a city turn to idolatry, its inhabitants were to be killed, its flocks and herds destroyed, and the spoils of the city burned with fire (13:12-16). Moses promised that if all were destroyed, the “Lord may turn from the fierceness of his anger, and shew thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers” (13:17).

Deuteronomy 14 – The Children of Israel Were a Unique, Chosen People

Moses began Deuteronomy 14 with a grand declaration concerning Israel:

“¹Ye are the children of the Lord your God…an holy people [sanctified, set apart] unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people [His treasure] unto himself, above all the nations that are upon the earth” (14:1a, 2).

Israel’s Mourning for Their Dead was Unique (Deuteronomy 14:1-2)

The first implication of Israel’s peculiar nature was how the nation mourned its dead. We read, “Ye shall not cut yourselves, nor make any baldness between your eyes for the dead” (14:1b).

Let me explain. The heathen would cut their flesh and shave their heads as outward signs of mourning at funerals. Israel, however, was forbidden to do the same. The heathen mutilated their bodies as a sign of grief, but the people whom the God of heaven had chosen were not to mourn as those without hope! Paul exhorted believers concerning the same hope, writing, “¹³But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. ¹⁴For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. (1 Thessalonians 4:13–14).

Israel’s Unique Diet (Deuteronomy 14:3-21)

The subject of Deuteronomy 14:3-21 was clean and unclean meats (we have considered that law in earlier devotions, Leviticus 11). The differences between clean beasts and unclean beasts (14:3-8), clean and unclean fish (14:9-10), and clean and unclean birds (14:11-19) were all identified and addressed. The people were also reminded that they were not to eat diseased animals (14:21a), nor cook or boil a “kid” (a baby goat) in its mother’s milk (such would be cruel to the sensitivity of nature, 14:21b).

Israel’s Unique Worship and Memorials to the Lord (Deuteronomy 14:22-29)

The geographical locations of some tribes in Canaan would put them at great distances from the Tabernacle (14:22-24). Therefore, some couldn’t tithe the first fruits of the harvest and offer the firstborn (“firstlings of thy herds”). So, the matter was resolved by permitting the people to “turn it [the tithe and the firstlings] into money” (14:25). Then, by taking the money and going to the Tabernacle, a man could purchase whatever he desired in the meat, meal, and wine as his tithe to the LORD (14:26).

Distances would prevent the practice of tithing as observed in the wilderness. Yet, the people were warned to honor the LORD with their tithe and not forsake the care and maintenance of “the Levite that is within thy gates” and city (14:27). Every three years, one’s tithe was not taken to the Tabernacle (14:28-29). Instead, it was to be laid “up within thy gates” (14:28) and used in one’s town and village to feed the Levite, the alien, the orphan, and the widow among them (14:29). For their faithfulness with the tithes; the LORD promised to bless the labor of his people.

Closing thoughts:

Israel was called to be a unique, peculiar, and holy people to the LORD (Deuteronomy 14:1-2). That exhortation reminds me of two similar ones recorded in the New Testament. First, the apostle Paul wrote that Christ “gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works” (Titus 2:14). Peter exhorted believers, “ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people” (1 Peter 2:9).

Paul challenged believers “be not conformed to this world” (Romans 12:2). Solomon wrote the same when he challenged his son, “If sinners entice thee, Consent thou not” (Proverbs 1:10).

Questions to consider:

1) How does a believer prove he loves the LORD? (Deuteronomy 13:3-4)

2) What was God’s judgment if a loved one tempted another to worship idols? (Deuteronomy 13:6-10)

3) What two things identified Israel as a unique people and nation? (Deuteronomy 14:1-3)

4) Who was Israel commanded not to neglect? (Deuteronomy 14:27)

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