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Forgiven and Ready for Battle (Joshua 8)

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Scripture reading – Joshua 8

This devotional focuses on Joshua 8, the second chapter of today’s assigned Scripture reading, Joshua 7-8.

God Encouraged Joshua to Go to War (8:1-2)

With the sin of Achan and his family purged from Israel, the nation was ready to continue its conquest of Canaan. There was no time to look back or wallow in regret. One man’s sin had been addressed, and Israel had corporately passed judgment, putting the evil out of their midst (7:25-26). And so, the LORD came to Joshua and commanded him, “Fear not, neither be thou dismayed: take all the people of war with thee, and arise, go up to Ai: see, I have given into thy hand the king of Ai, and his people, and his city, and his land” (8:1).

Israel’s quick judgment of the sin in their midst moved the LORD to forgive and restore the people to His favor (8:1). Indeed, the LORD promised to go to war with Israel and to give them the spoils of Ai (8:2).

The Strategy for Warring with Ai and Bethel (8:2-13)

Unlike the presumption evidenced in the siege of Ai (7:2-4), Joshua received not only his orders to go to war against Ai but also the strategy for the battle (8:2-13). Moreover, unlike the siege of Jericho, which lasted seven days and was conducted in silence until the city walls fell, the attack on Ai employed an entirely different scheme.

Dividing the army into two companies, Israel laid in ambush and drew out the king of Ai, emboldened by his first victory (8:3-8). Then, with thirty thousand men sent out into the night before him, Joshua “lodged that night among the people” (8:9). True to his character, the next day, “Joshua rose up early in the morning” (8:10), and lured both the men of Bethel (a city some two miles from Ai), and the king of Ai out of the city (8:12-13).

The Battle and the Victory (8:14-22)

Arrogantly presuming he would send the warriors of Israel scurrying as before, the king of Ai took all of the city’s men to pursue Joshua (8:14), leaving the city vulnerable. Ai’s king realized, too late, that he had been drawn into the midst of Israel’s armies. The king beheld “the smoke of the city…[and he and his army] had no power to flee this way or that way” (8:20). All was lost, and Israel turned “and slew the men of Ai” (8:21).

Like Moses before him (Exodus 17:8-16), Joshua held his spear aloft during the battle, and Israel warred until the king of Ai was captured, and twelve thousand men of the city slain, along with “all the inhabitants of Ai” (8:22-26). The cattle and spoils of Ai were Israel’s, and the city was burned (8:27-28). The king of Ai was “hanged on a tree until eventide” (8:29). As the sun was setting, Joshua commanded that the king’s body be placed in the gate of Ai with stones heaped upon it.

A Renewed Commitment (8:30-35)

The battle having been won, “Joshua built an altar unto the Lord God of Israel in Mount Ebal.” Then, as the law prescribed (8:30), he offered sacrifices (8:31). Upon the stones of the altar, Joshua inscribed “a copy of the law of Moses” (8:32), and he read aloud “all the words of the law, the blessings and cursings, according to all that [was] written in the book of the law” (8:34).

Joshua 8 concludes with a reminder that every word of the LORD is sacred: “There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them” (8:35).

Closing thoughts:

Some reading this devotion bears the guilt of sin yet to be exposed. I implore you; don’t hide your sin and wait for it to be discovered. The LORD is patient and longsuffering. Nevertheless, the “wages of sin is death” (Romans 6:23). Why conceal sin, when in the words of the apostle John, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” is available to all who heed (1 John 1:9)?

Finally, don’t ignore the obvious application of today’s Scripture! We have seen that the consequences of one man’s sin can prove disastrous for a family, church, and nation. Let the stoning of Achan and his family serve as a warning to us all:

Be sure your sin will find you out!

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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: 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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The End is the Beginning: Getting Ready to Depart (Deuteronomy 31; Deuteronomy 32)

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Scripture reading – Deuteronomy 31-32

Deuteronomy 31

As we near the end of our study of the Book of Deuteronomy, I am reminded of a verse from the song Moses: “So teach us to number our days, That we may apply our hearts unto wisdom” (Psalm 90:12). Keep in mind, as you read Deuteronomy 31-32, the balance of Moses’ life can be numbered in days, if not hours. This great leader, arguably one of the greatest of all time, was coming to the end of his earthly sojourn (31:2).

Moses’ Exhortation to Israel and Joshua (Deuteronomy 31:1-8)

Mindful of his mortality, Moses reminded the nation he was “an hundred and twenty years old,” and the LORD had said, “Thou shalt not go over this Jordan (31:1-2). With the urgency of a man who knows he will soon be passing, Moses exhorted the people: “Be strong and of a good courage, fear not, nor be afraid of them: for the Lord thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee” (31:6). Then, “in the sight of all Israel,” Moses affirmed Joshua as the leader whom the LORD had chosen to lead the nation into the Promised Land (31:7-8).

Moses’ Challenge to Israel’s Spiritual Leaders (Deuteronomy 31:9-11)

Turning from Joshua, Moses challenged the spiritual leaders of the nation to be the custodians and teachers of the Law and keep the Law and Commandments before the people (31:9). Every seventh year, the priests were to gather the people together, and “read [the] law before all Israel in their hearing” (31:10-11).

God’s Confirmation of Joshua’s Succession (Deuteronomy 31:12-15)

The LORD then commanded Moses, saying, “Thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge” (31:14). The LORD then descended “in a pillar of a cloud…[and] stood over the door of the tabernacle” (31:15).

God’s Revelation of Israel’s Disobedience (Deuteronomy 31:16-18)

With Moses and Joshua standing at the door of the Tabernacle, the LORD revealed that after Israel conquered the Canaanites and took possession of the land, the people would “go a whoring after the gods of the strangers of the land” (31:16). They would break their covenant with Him (31:16b). and depart from the Law and Commandments. God then warned that He would hide His face and abandon them to the consequences of their idolatry (31:17-18).

A Song of Remembrance and Instruction (Deuteronomy 31:19-21; Deuteronomy 32)

To memorialize His prophecy against Israel, the LORD commanded Moses to write a song, “and teach it, the children of Israel…that this song may be a witness for me against the children of Israel (31:19). The song was to serve as a testimony of God’s faithfulness, and how He had fulfilled the promises He had made to their forefathers (31:20-21). And so, Moses wrote the song “and taught it [to] the children of Israel” (31:22).

A Public Charge to Joshua and Israel’s Leaders (Deuteronomy 31:22-30)

Deuteronomy 31 concluded with Moses giving a final charge to Joshua in preparing him to assume the leadership of the nation (31:23). Moses then commanded the Levites to take the record of the Law he had written with his hand (31:24) and “put it in the side of the ark of the covenant of the LORD” (31:26). He then stated, what the LORD had revealed to him concerning the hearts of the people, saying, “I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the Lord; and how much more after my death?” (31:27).

Deuteronomy 32 – The Song of Moses and His Imminent Death

Given the length of Deuteronomy 32, a brief oversight of Moses’ song of praise, worship, and forewarning will need to suffice. First, you will notice the preface of Moses’ song in the first two verses and a declaration of its purpose (32:1-2). Moses then wrote, “I will publish the name of the Lord: Ascribe ye greatness unto our God” (32:3). He then declared that Israel’s God was “the Rock [strong and stable], His work is perfect [complete; lacking nothing]: For all His ways are judgment [He is Just]: A God of truth [trustworthy] and without iniquity [sinless], Just [Righteous; Innocent] and right [straight; upright] is He” (32:4).

After confessing the sinful character of the people, Moses memorialized the LORD’s compassionate care as a testimony of His grace, love, and mercies (32:7-18). He also recorded the tragic prophecy of the nation’s wickedness and God’s punishment that would follow (32:19-33). Yet, though the LORD would use other nations to judge His people, He promised He would not altogether forsake Israel (32:34-43).

After rehearsing the song he had written “in the ears of the people” (32:44), Moses challenged them: “Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law” (32:46).

Closing thoughts:

When Moses finished speaking, the LORD commanded him, “⁴⁹Get thee up into this mountain Abarim, unto mount Nebo…and behold the land of Canaan, which I give unto the children of Israel for a possession: ⁵⁰And die in the mount whither thou goest up” (32:49-50a). Moses evidenced no protest at the LORD’s command and was reminded he would not enter the land (32:51).

From Mount Nebo, Moses looked out on the vastness of the land the LORD had promised Israel (32:52). His sin prevented him from leading the people into the land; however, the LORD had chosen Joshua, and the mantle of leadership now rested on him.

Questions to consider:

1) What assurance did the LORD give Israel that they should be “strong and of a good courage?” (Deuteronomy 31:6)

2) What tribe was responsible for carrying the Ark of the Covenant into the new land? (Deuteronomy 31:9)

3) What solemn event was Israel to observe every seventh year? (Deuteronomy 31:10-11)

4) What did Moses command the Levites to do with the book of the law he had written? (Deuteronomy 31:24-26)

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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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Moral Dilemmas: Divorce, Debt, and Human Trafficking (Deuteronomy 24; Deuteronomy 25)

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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.

Deuteronomy 24

Principles Regarding Marriage and Divorce (Deuteronomy 24:1-5)

Divorce is addressed, sadly indicative of man’s sinful heart. We understand that God’s desire for man and wife is: “A man…shall cleave unto his wife: and they shall be one flesh” (Genesis 2:24). Yet, because man’s nature is bent away from God, the Lord allowed (through Moses) for a writing of divorcement when there was a valid reason.

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 on this subject and asked, “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, saying, “Why did Moses then command to give a writing of divorcement, and to put her away?” (Matthew 19:7). Christ answered and diagnosed the deplorable basis for Moses permitting divorce (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 (Deuteronomy 24:6)

Taking an upper millstone is foreign to most until we understand Moses referred to the stones used to grind grain into flour. So, a lender was warned he could not take for a surety the “upper millstone,” for by it, a family could grind grain into flour and bake bread for the family.

A Solution to Human Trafficking (Deuteronomy 24:7)

One of the great abominations of the 21^st century is human trafficking (in essence, modern slavery). Forcefully taking children, women, and men and subjecting them to the darkness of moral depravity has been and continues to be an appalling wickedness. In the words of the Scripture, anyone found guilty of “[making] merchandise…or selleth [selling] him” shall be put to death (24:7).

If the judgment of the Scriptures were practiced in our day, victims of human trafficking would receive justice and human traffickers would be dispatched to a 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 (Deuteronomy 24:10-22)

Today’s false teachers and preachers have led many to believe the laws of the Old Testament were lacking in grace. They support their reason and boast that we live in an “Age of Grace.” Indeed, we do, but grace has been a part of every age because God is a part of every age. He has been and continues to be immutable – the same yesterday, today, and forever. Therefore, characterizing the Law and Commandments as “graceless” suggests the LORD was graceless, which is heresy.

Deuteronomy 24:10-22 proved 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 for those times, and men generally wore inner and outer robes. The inner robe afforded modesty, while the outer robe protected against the elements and provided warmth at night.

Should a man of little means borrow, his outer robe might serve as the surety or pledge for his debt (24:10-11). However, the lender was not to humiliate a debtor and take by force the robe of a poor man while he was in his house (24:10-11). Also, in the evening, the lender was to return the outer robe so that the man “may sleep in his own raiment, and bless thee” (24:13).

Admonitions Against Injustices (Deuteronomy 24:14-18)

Day laborers were paid their wages at the end of a workday (24:14). Also, 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 (Deuteronomy 24:19-22)

In ancient times there was no welfare system, and the impoverished were a perpetual presence on the earth. Tragically, widows were sometimes forsaken by their children, orphans were neglected, and foreigners often found themselves homeless. Moses reminded the congregation how Israel suffered bondage in Egypt. He urged the people to remember the poor and let them glean the leftovers from their fields, olive trees, and grapevines.

Deuteronomy 25

Time and space prevent a thorough commentary on Deuteronomy 25; however, I suggest the following outline of principles for your study.

I. Capital Punishment and Civil Justice (Deuteronomy 25:1-4)

II. Family Posterity (Deuteronomy 25:5-12)

III. Business and Commerce (Deuteronomy 25:13-16)

IV. The Offence of an Enemy (Deuteronomy 25:17-19)

Closing thoughts:

Once again, I trust you have seen the grace of God evidenced throughout His Laws and Commandments. Although some invite believers to ignore the Old Testament altogether, they do so at their peril and that of their followers. But, of course, the greatest expression of God’s Law and grace is identified in Christ’s sacrifice for our sins (1 Peter 2:21-24).

Questions to consider:

1) Could a divorced man remarry his wife after she had been married to another man? (Deuteronomy 24:4)

2) What was God’s judgment concerning human traffickers? (Deuteronomy 24:7)

3) Rather than long terms of imprisonment, how was an offense settled in Israel? (Deuteronomy 25:1-3)

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“WOKE,” Civility, Women’s Rights, and Sexual Perversity (Deuteronomy 21; Deuteronomy 22)

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Scripture reading – Deuteronomy 21-22

Warning: You may find the content of today’s devotion inflammatory; however, its immediate relevance is undeniable.

Moses continued his charge to Israel in our Scripture reading. In Deuteronomy 21-22, fundamental principles establish the sanctity of human life, the basics of civil decency and human kindness, and the practical application of the command, “love thy neighbor.”

Deuteronomy 21 – Fundamentals of Civil Duty

“Thou Shalt Not Kill” (Deuteronomy 21:1-9)

In our study of the Pentateuch (the first five books of the Bible), 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). In addition, Deuteronomy 21:1-9 addressed the loss of human life, should a victim’s body be discovered, but there are no witnesses to the murder.

Concerning Women Taken as Spoil of Wartimes (21:10-14)

Ancient cultures considered women taken as prisoners in war to be nothing more than a possession, a spoil of battle. The God of Israel, however, established laws to protect women. Should a man desire to take a female prisoner as his wife, he was to allow her head to be shaved, an outward symbol of her purification, and give her thirty days to mourn her parents’ deaths 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 nor humiliate her (21:14).

The Inheritance Rights of a Firstborn Son (21:15-17)

Some propose that the reference to “two wives” (21:15) suggested polygamy; however, I believe it is not. From our study of the Book of Genesis, we know that God defined marriage as “one flesh” (Genesis 2:24), meaning the union of one man and one woman. Therefore, polygamy cannot be the intent of Deuteronomy 21:15, for the Mosaic Law did not redefine what God Himself had designed and established.

In my opinion, the explanation for the reference to “two wives” (one being described as “beloved” and the other “hated”) implied that the first wife was dead. In this example, the first wife had given birth to a son; as the firstborn son, he was the husband’s heir (21:15-16). The second wife, the stepmother of the firstborn son, would perhaps be tempted to influence her husband to disown his firstborn; thereby choosing her son to be his heir (21:16). The LORD condemned that practice. He declared that the firstborn son would be given “a double portion” of all that was his father’s (21:17).

Capital Punishment of a Rebellious Son (21:18-21)

A disobedient son, defined as “stubborn and rebellious” (21:18), refused to hear and obey his father and mother. Such a son (described as “a glutton, and a drunkard”) would be brought before the city elders, who would sit in judgment of his character (21:19-20).

I understand that stoning a rebellious son is undoubtedly offensive to our 21st-century sensibilities. Yet, given the severity of the punishment, we can conclude that it was a rare event. Indeed, such a judgment required the consent of both the father and mother (21:19-20). Yet, should the city’s elders find the son guilty, he 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 God’s people were to love their neighbors. That command applied to his person and was demonstrated practically in one’s duty to his neighbor’s livestock, clothes, and possessions (22:1-3). Should a man’s ox, sheep, or donkey be astray, his neighbor was to restore them to their owner. Should the owner not be readily known, an Israelite was commanded to take the animal to his home until its rightful owner was established (22:2). Once again, we are reminded that God is benevolent. He required compassion for the animals of His creation (22:4).

An Abomination: TransgenderTransexuals (22:5)

There is much ado about the “rights” of self-declared “Queers, “Transexuals,” and “Asexuals” in 21st-century society. Such people aspire to blend and distort the natural differences between males and females in their dress and manner. It may surprise you to learn that blurring the distinctiveness in the sexes is not a “new woke” (as some would have you believe). Indeed, it was declared an “abomination unto the LORD” in the Scriptures and condemned as a practice among ancient heathen societies (22:5).

Compassion and Affection for Nature (22:6-7)

From the beginning, humanity was commanded to be the “keeper” of God’s creation (Genesis 2:15). It follows, therefore, that even the smallest of creatures should arouse in man a natural affection and compassion (22:7).

Closing thoughts:

Several other laws and guidelines are given in Deuteronomy 22, but I conclude this devotion by inviting you to notice the LORD’s protection of womankind (22:13-29).

Unlike their heathen neighbors, Israelite women were protected and shielded from abuses that are even prevalent today. For example, a woman had the right to due process should her purity and testimony be questioned. Also, should a woman be forcefully taken and raped, the severity of the law would fall upon the man, and he would forfeit his life for his sin (22:25-27).

Tragically, our nation and world have rejected the authority of God’s Word and removed itself from the divine guiding principles for life and civil society. We have become a people with laws divorced from unalterable principles. As a result, we are governed by the whims of wicked, unprincipled men and women. Indeed, the prophet Isaiah’s condemnation of the wicked is applicable and relevant when we read:

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!”

Questions to consider:

1) How were captive, enslaved women to be treated in Israel? (21:10-14)

2) What might become of a rebellious son? (21:19-19)

3) Why would the adage “finders, keepers” not apply to God’s people? (22:1-3)

4) What was the law concerning a man dressing like a woman or a woman dressing like a man? (22:5)

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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 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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“In the Sovereignty of God, Dreams Do Come True” (Genesis 41-43)

Dear Heart of A Shepherd Readers,

I invite you to watch or listen to a message I preached at Hillsdale Baptist Church, Tampa, FL, on Sunday, May 7, 2023. Much of the sermon is narrative in style, but the content and applications are powerful.

Joseph’s brothers’ hatred brought him to Egypt, but God’s providence guided him from slavery and prison to serve as the ruler of Egypt and second only to Pharaoh. Two decades passed, and like many, Joseph’s brothers lived a lie and never confessed to their father that they had sold Joseph into slavery (left him believing a wild beast had killed his son). Yet, in the sovereignty of the LORD, Jacob’s sons would come face to face with their brother. (Genesis 42)

Text – Genesis 41-43
Topic – God’s Sovereignty and Providential Care
Series – “Logos: A Journey of Faith, Hope, and Love”

With the heart of a shepherd,

Travis D. Smith
Senior Pastor