Joshua Study - Lesson 4 Deuteronomy 1 – Section 1
1. Do a brief outline of Deuteronomy. What does the word mean? Who wrote the book? When and where was it written? How much time elapses in Deuteronomy?
Ans:Author: Moses wrote the Book of Deuteronomy, which is in fact a collection of his sermons to Israel just before they crossed the Jordan. “These are the words which Moses spoke” (1:1). Someone else (Joshua, perhaps) may have written the last chapter.
Date of Writing: These sermons were given during the 40-day period prior to Israel’s entering the Promised Land. The first sermon was delivered on the 1st day of the 11th month (1:3), and the Israelites crossed the Jordan 70 days later, on the 10th day of the 1st month (Joshua 4:19). Subtract 30 days of mourning after Moses’ death (Deuteronomy 34:8), and we’re left with 40 days. The year was 1410 B.C.
Purpose of Writing: A new generation of Israelites was about to enter the Promised Land. This multitude had not experienced the miracle at the Red Sea or heard the law given at Sinai, and they were about to enter a new land with many dangers and temptations. The book of Deuteronomy was given to remind them of God’s law and God’s power.
Key Verses: “Do not add to what I command you and do not subtract from it, but keep the commands of the LORD your God that I give you.” (Deuteronomy 4:2)
“Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up.” (Deuteronomy 6:4-7)
“He said to them, ‘Take to heart all the words I have solemnly declared to you this day, so that you may command your children to obey carefully all the words of this law. They are not just idle words for you—they are your life. By them you will live long in the land you are crossing the Jordan to possess.” (Deuteronomy 32:46-47)
Brief Summary: The Israelites are commanded to remember four things: God’s faithfulness, God’s holiness, God’s blessings, and God’s warnings. The first three chapters recap the trip from Egypt to their current location, Moab. Chapter 4 is a call to obedience, to be faithful to the God Who was faithful to them.
Chapters 5 through 26 are a repetition of the law. The Ten Commandments, the laws concerning sacrifices and specials days, and the rest of the law are given to the new generation. Blessings are promised to those who obey (5:29; 6:17-19; 11:13-15), and famine is promised to those who break the law (11:16-17).
The theme of blessing and cursing is continued in chapters 27-30. This portion of the book ends with a clear choice set before Israel: “I have set before you life and death, blessing and cursing.” God’s desire for His people is found in what He recommends: “choose life” (30:19).
In the final chapters, Moses encourages the people; commissions his replacement, Joshua; records a song; and gives a final blessing to each of the tribes of Israel. Chapter 34 relates the circumstances of Moses’ death. He climbed Mt. Pisgah, where the Lord showed him the Promised Land that he could not enter. At 120 years old, but still with good eyesight and the strength of youth, Moses died in the presence of the Lord. The book of Deuteronomy ends with a short obituary on this great prophet.
Foreshadowings: Many New Testament themes are present in the Book of Deuteronomy. The foremost among them is the necessity of keeping perfectly the Mosaic Law and the impossibility of doing so. The endless sacrifices necessary to atone for the sins of the people—who continually transgressed the Law—would find their fulfillment in the final “once for all” sacrifice of Christ (Hebrews 10:10). Because of His atoning work on the cross, we would need no further sacrifices for sin.
God’s choosing of the Israelites as His special people foreshadows His choosing of those who would believe in Christ (1 Peter 2:9). In Deuteronomy 18:15-19, Moses prophesies of another prophet—the ultimate Prophet to come who is the Messiah. Like Moses, He would receive and preach divine revelation and He would lead His people (John 6:14; 7:40).
The book of Deuteronomy underscores the importance of God’s Word. It is a vital part of our lives. Although we are no longer under the Old Testament law, we are still responsible to submit to the will of God in our lives. Simple obedience brings blessing, and sin has its own consequences.
None of us is “above the law.” Even Moses, the leader and prophet chosen by God, was required to obey. The reason that he was not allowed to enter the Promised Land was that he disobeyed the Lord’s clear command (Numbers 20:13).
During the time of His testing in the wilderness, Jesus quoted from the book of Deuteronomy three times (Matthew 4). In so doing, Jesus illustrated for us the necessity of hiding God’s Word in our hearts that we might not sin against Him (Psalm 119:11).
As Israel remembered God’s faithfulness, so should we. The crossing of the Red Sea, the holy presence at Sinai, and the blessing of manna in the desert should be an encouragement to us as well. A great way to keep going forward is to take some time to look back and see what God has done.
We also have a beautiful picture in Deuteronomy of a loving God Who desires a relationship with His children. The Lord names love as the reason that He brought Israel out of Egypt “with a mighty hand” and redeemed them (Deuteronomy 7:7-9). What a wonderful thing to be free from the bondage of sin and loved by an all-powerful God!
How long after Israel left Egypt were the events of Deuteronomy?
Israel Finally Enter the Land under Joshua The account of those forty years, and in
particular the events of the last year, are recorded from Numbers 15 through to the end of
Deuteronomy. The Book of Deuteronomy records the last words of Moses to Israel, spoken at the very border of the Land of Canaan as the people waited to cross over. God would not allow Aaron and Moses to enter the land because they had allowed themselves to be provoked by the constant complaining of the people and sinned against God (see Numbers 20:1–13). Although Moses was not permitted to enter in, God
miraculously showed him all the land from the heights of Mount Nebo before his death
(Deuteronomy 34).The nation mourned the death of Moses for a whole month, after which they crossed the Jordan River and entered into the land of Canaan under their new leader, Joshua.
The man appointed by God to lead Israel into the Land of Promise was Joshua (Numbers 27:15-23). He had been a faithful companion to Moses throughout the forty years in the wilderness, and after the death of Moses became Israel’s leader.Joshua had proved his faithfulness and courage during the forty years wanderings in the wilderness. He had led Israel to victory against the Amalekites (Exodus 17:8-16), and was one of the two faithful spies who had placed complete confidence in God’s ability to overcome all their enemies
(Numbers 14:6-10).
Now with God’s encouragement to “be strong and of a good courage” (Joshua 1:5-9) he led Israel over the River Jordan into the Land. The river was in flood but God miraculously stopped its natural flow into the Dead Sea, causing it to bank up some distance upstream, so that the people could cross over on dry land (Joshua 3:14-17).
It was exactly forty years from the day that Israel left Egypt at the time of the Passover until they entered the land of Canaan (Joshua 5:10). Once Israel were in the land Joshua,
guided still by God, led them in battle to overthrow the inhabitants of Canaan so that Israel could inherit the land God had chosen for Abraham and his seed. These campaigns
are set out in the first twelve chapters of the book of Joshua, while the remainder of the book describes the various areas allocated by lot for the twelve tribes to dwell in.
Many Bible scholars will divide Deuteronomy into three addresses/sermons of Moses. What are these divisions? What is the major theme of the first sermon?
Ans. The book of Deuteronomy is a summary of the law of Moses as given in Exodus, Leviticus and Numbers. The first generation of Israelites who came out of Egypt had died during the wilderness wandering and Moses is going back over the law for the next generation. The book can be divided into four parts, Moses' three sermons and then a conclusion. Moses' first sermon is a review of their recent history. His second sermon is a review of the law. The third sermon is to warn the people against disobedience and to encourage them to obey. The conclusion records the final acts of Moses' life and his death.
Moses’ first sermon, 1-4
Moses tells the people that he appointed judges to help him with his work, then moves to the story of the sending out of the spies from Kadesh Barnea. He shows that they brought back a negative report and that God in turn punishes them. This leads into the years of wandering in the desert, which these people were familiar with, but then Moses goes on to show them how God has helped them conquer King Sihon and King Og. He talks of the tribes which had already settled in the land they had conquered thus far and how God would let him go no further. Finally, he charges them to obey God and not make idols once they enter the land.
Moses’ second sermon, 5-28
1. (General stipulations, ch. 5-11) Moses begins by going back over the Ten Commandments and then sums them up with the statement that there is only one God and the command to love him. He exhorts them to teach these commandments to their children and warns them against disobedience. He further instructs the people to drive out the heathen and their idolatry from the land and admonishes them not to forget where God brought them from once they enter the land. He shows that God has been good to them time and time again even though they have been disobedient. He also describes the beauty of the land they are about to enter.
2. (Laws governing life, worship and calendar, ch. 12-16:17) In this section, Moses begins discussing some more specific issues and laws for the people. He warns strongly against idolatry and even instructs them to kill anyone who tries to lead them into it. From here he discusses the different clean and unclean animals as well as the law of the tithe. He then goes over the seventh year, Passover and other festivals.
3. (Laws of government, justice and warfare, 16:18-20) Moses gives them instructions for administering justice and gives them specific instructions for the day that they choose to have a king. He goes over the Levites' portion and then, in the middle of all this, he foretells of the prophet like him whom God would raise up (which both refers to Joshua and then ultimately, the Messiah). He discusses the purpose and instructions for the cities of refuge and discusses laws for witnesses and more on administering justice. He also gives them specific instructions for times of warfare.
4. (Miscellaneous laws, ch. 21-26) In this section, Moses goes over a wide variety of laws, many of which seem to have no relation to each other or pattern of organization. Some of those that stand out are laws on sexual purity, marriage and divorce, the duty to a dead brother and especially instructions for the harvest offerings.
5. (Charge to the people, ch. 27-28) After he has finished going over the law, Moses reiterates the need for obedience to it and instructs that the law be written on stones once they enter the land. He then pronounces many blessings for obedience and cursings for disobedience.
Moses third sermon, 29-30
Again, Moses warns the people against disobedience and he encourages the people to obey the Lord and his commandments and finally calls them to make a choice between good and evil.
Closing, 31-34
In this closing section, Joshua replaces Moses and the Lord calls the two of them together to speak to each of them. Moses recites his song to the people and then blesses the various tribes of Israel. Finally, Moses climbs Mount Nebo and dies and we read his obituary.
Read Deut 1:6-8. Who is this God? What has He set before Israel? Whose is responsible to accomplish the task?
Moses reviewed God’s command to leave Horeb (where the people had received the law) and possess the land promised to Abraham, Isaac, and Jacob (1:6-8). Verse 6 accentuates God’s initiative: “You have stayed long enough at this mountain” (see also 2:3). Verse 7 describes the vast scope of the land promised by God. Verse 8 recalls the promise of God to the patriarchs.
Comfort is the enemy of progress. | God spoke to the Israelites at Horeb saying, “You have stayed long enough at this mountain. Turn and set your journey, and go…” (1:6). God did not deliver the Israelites out of Egyptian bondage in order for them to comfortably settle at Horeb. His plan was for His people to boldly advance towards the Promised Land to conquer and occupy it. In the same way, those who aspire to spiritual maturity must adopt Paul’s attitude, “Not that I have already obtained it, or have already become perfect, but I press on that I may lay hold of that for which also I was laid hold of by Christ Jesus” (Philippians 3:12). Comfort and complacency are the enemies of progress and growth in the Christian life.
Do you see a parallel of God speaking to Adam, Noah, Abraham, and Moses? If so what are some of the common elements?
We believe that just as in the times of Adam, Abraham, Moses, and Noah, God speaks to his people today. In the Bible "the law" is often used to speak of the law of Moses. (John 1:17). The New Testament is said to be the perfect law of liberty. (James 1:25). But regardless of what law is under consideration, law itself originated with God and all subsequent laws, even the secular laws of various villages, cities, and countries around the world, are generally based on God's law.
From the beginning it was necessary for God to give man some rules by which he should be governed. On breaking his law, God imposed additional rules and regulations as well as to stipulate the consequences for failing to abide by them. With the passing of time and with the growth of the human race, God's laws for man increased in number. These laws were for man's own good, dealing both with his moral relationships with his fellow-man and his spiritual relationship with God.
In the Old Testament there are two major laws revealed. The first one was known as the Patriarchal Law. A patriarch was the father or head of a family or household and in this particular arrangement God spoke to the patriarchs and in turn they spoke to their family members concerning God's will for them. Some of the well known patriarchs were Adam, Noah, Abraham, isaac and Jacob. This law had its beginning with Adam and continued up to the time the law was given to Moses and therefore lasted approximately twenty five hundred years
The people of God are both Jewish and Gentile believers from Old and New Testaments and we are all bound together by one person, the Lord Jesus Christ, and one promise, the Covenant of God's Grace. The unity of God's covenant is seen in the singular word "promise," for here we see that God has made the same promise over and over again in Scripture, "I will be your God and you will be My people." The promise has never changed. Yet we find the word "covenant" in the plural, for God revealed Himself several times to men in Scripture, making a variety of covenants with each of them. The promise never changed, nor did one covenant wipe out the preceding one, instead, God built on each preceding covenant, adding more and more information about His promise to men. God comes to Adam, Noah, Abraham, Moses, and David in different covenants, yet He is always making the same promise. He progressively reveals Himself to these men, yet all of these covenants are actually one, held together by the same gracious promise.
Read Deut 7:9. Even thought this is not part of sermon one, it summarizes the challenge to Israel. Is this challenge relevant for here and now?
God shows His faithfulness in keeping His covenant with those who submit to His will and in forgiving the sins of those who genuinely repent. In addition, His Word is eternally reliable and true.
God chose Israel to represent Him. What were His reasons?» He chose Israel to be His own people, a special treasure for His own purposes.
» He chose them to demonstrate His love for them. He simply loved them. When God loves someone, He puts a great deal of responsibility on him.
» He chose them to keep His promises to Abraham, Isaac, and Jacob, with whom He also had a special relationship.
» He chose them to make a covenant with them, under which they were to keep His commandments and obey Him in everything. In return, He would bless them immensely.
God's choice of Israel was an act of love for them, even though He knew from the start that they would ultimately fail. God knew from the foundation of the world that all mankind would need a Savior (I Peter 1:19-20; Revelation 13:8), including Israelites. Yet, if any people were to succeed as God's model nation, it would be the children of Abraham. This is not because they were better, but because they of all people had a relationship with God, which had begun with Abraham. They had examples in their own ancestry that they could study to see that it could be done if they remained close to God.
To help them to succeed, God gave them His laws, another act of love. Moses writes:
Surely I have taught you statutes and judgments, just as the Lord my God commanded me, that you should act according to them in the land which you go to possess. Therefore be careful to observe them; for this is your wisdom and your understanding in the sight of the peoples who will hear all these statutes, and say, "Surely this great nation is a wise and understanding people." For what great nation is there that has God so near to it, as the Lord our God is to us, for whatever reason we may call upon Him? And what great nation is there that has such statutes and righteous judgments as are in all this law which I set before you this day? (Deuteronomy 4:5-8)
Even in their laws they were to be a model nation for the rest of the world, not just for the Gentiles to notice, but to emulate. The Israelites should have made a great impression on the Canaanites, Philistines, Edomites, and all the nearby nations. This respect and admiration should have then spread beyond them to other nations.
Yet, because they failed to live by those good and righteous laws and to take advantage of God's nearness to them—in reality, they failed in just about everything He asked of them—their influence as a model nation rarely stretched beyond their borders. Too often, Israel was instead outright pagan!
Meditate upon Israel’s failure at Kedesh. What if any thing is common to Adam and Eve’s failure in the garden?
God placed our first parents in the garden of Eden, a most perfect environment. He had created them without a carnal nature and made every provision for their happiness and holiness. He subjected them to a simple test and warned them of the consequences of disobedience. He entered into personal fellowship with them. But when Satan came under the guise of a serpent, Eve listened to him, ate of the forbidden fruit, gave to her husband also, and he ate. As a result, they became guilty before God; their nature became corrupt; they died spiritually; and they transmitted the effects of their sin to their offspring. They did not retain the true knowledge of God, but became vain in their imaginations, and their foolish hearts were darkened. God expelled them from the garden after he had pronounced a curse upon the serpent and the ground.
At Mount Sinai God proposed the covenant of works, and the people accepted it. They promised to do "all that the Lord has spoken" (Exodus 19:8). But it is evident that the people did not reckon with the depravity of the human heart, nor the power of Satan. Before Moses could deliver the Ten Commandments, written on two tables of stone, Israel had made an idol and had begun to worship it. The story of Israel's failure at Kadesh-barnea, under the judges, and during the monarchy are well known. Under the judges, God several times subjected them to oppressing nations, and after a short time He had the northern kingdom taken to Assyria, and about 135 years later the southern kingdom to Babylon. Some fifty or sixty thousand returned from Babylon, but their conduct was little better.
When Jesus their Messiah came, they rejected Him and demanded that the Romans crucify Him. Finally, God sent these same Romans to destroy their city and temple and to scatter the people over the face of the whole earth. They honored the law with their lips, but their hearts were far from God. It was proved that legal prescriptions cannot make man seek after God, nor can animal sacrifices change the heart.
Read Deut 4:22-31. Is this promise any different to the promises of Exodus and Numbers?
Deut 4:1-23 The power and love of God to Israel are here made the ground and reason of a number of cautions and serious warnings; and although there is much reference to their national covenant, yet all may be applied to those who live under the gospel. What are laws made for but to be observed and obeyed? Our obedience as individuals cannot merit salvation; but it is the only evidence that we are partakers of the gift of God, which is eternal life through Jesus Christ, Considering how many temptations we are compassed with, and what corrupt desires we have in our bosoms, we have great need to keep our hearts with all diligence. Those cannot walk aright, who walk carelessly. Moses charges particularly to take heed of the sin of idolatry. He shows how weak the temptation would be to those who thought aright; for these pretended gods, the sun, moon, and stars, were only blessings which the Lord their God had imparted to all nations. It is absurd to worship them; shall we serve those that were made to serve us? Take heed lest ye forget the covenant of the Lord your God. We must take heed lest at any time we forget our religion. Care, caution, and watchfulness, are helps against a bad memory.
Deut :24-40 Moses urged the greatness, glory, and goodness of God. Did we consider what a God he is with whom we have to do, we should surely make conscience of our duty to him, and not dare to sin against him. Shall we forsake a merciful God, who will never forsake us, if we are faithful unto him? Whither can we go? Let us be held to our duty by the bonds of love, and prevailed with by the mercies of God to cleave to him. Moses urged God's authority over them, and their obligations to him. In keeping God's commandments they would act wisely for themselves. The fear of the Lord, that is wisdom. Those who enjoy the benefit of Divine light and laws, ought to support their character for wisdom and honour, that God may be glorified thereby. Those who call upon God, shall certainly find him within call, ready to give an answer of peace to every prayer of faith. All these statutes and judgments of the Divine law are just and righteous, above the statutes and judgments of any of the nations. What they saw at mount Sinai, gave an earnest of the day of judgment, in which the Lord Jesus shall be revealed in flaming fire. They must also remember what they heard at mount Sinai. God manifests himself in the works of the creation, without speech or language, yet their voice is heard, Ps 19:1,3; but to Israel he made himself known by speech and language, condescending to their weakness. The rise of this nation was quite different from the origin of all other nations. See the reasons of free grace; we are not beloved for our own sakes, but for Christ's sake. Moses urged the certain benefit and advantage of obedience. This argument he had begun with, ver. 1, That ye may live, and go in and possess the land; and this he concludes with, ver. 40, That it may go well with thee, and with thy children after thee. He reminds them that their prosperity would depend upon their piety. Apostacy from God would undoubtedly be the ruin of their nation. He foresees their revolt from God to idols. Those, and those only, shall find God to their comfort, who seek him with all their heart. Afflictions engage and quicken us to seek God; and, by the grace of God working with them, many are thus brought back to their right mind. When these things are come upon thee, turn to the Lord thy God, for thou seest what comes of turning from him. Let all the arguments be laid together, and then say, if religion has not reason on its side. None cast off the government of their God, but those who first abandon the understanding of a man.
The next key way we see God’s rule and blessing is the giving of the law at Sinai. With the giving of the law this is God’s people living under God’s rule, isn’t it. But we must see that actually the law is only ever meant as a response to God’s blessing, God’s salvation - look at Exodus 20:2: READ. So do you see what’s happening - the law is never a means to earn God’s blessing, God’s favour; it is simply a response to the salvation that has already been given. The Sinai situation is this: God’s people have experienced God’s blessing by his redemption and rescue - now how are they meant to carry on experiencing his blessing? By the law - look back at 19:4. If the people keep the law, they will experience God’s blessing.
And then lastly in the rest of Exodus what we have is the people experiencing God’s rule and blessing by means of the tabernacle - this is how God dwells among them, it’s the experience of God’s blessing by his presence among his people. But in the middle of all the tabernacle material we have chapter 32 - the golden calf incident. This is simply the problem of the perished kingdom repeating itself again isn’t it - God’s people rejecting God’s rule and blessing. So how can a holy God have his presence among his people - well the answer of course is Leviticus isn’t it, and the sacrificial system, that’s why Leviticus is there - to show us again that the only way to experience God’s blessing is by sacrifice
Now by the time we get to Numbers, what we have is God’s people, under God’s rule … but no land. Well in Numbers 10 the Israelites leave Sinai and really Numbers is actually the book of the Bible that should never have been written - God’s people, under God’s rule, heading to God’s promised land, what could surely go wrong? And yet exactly the same pattern repeats itself - God’s people reject God’s rule, or in this case they start grumbling about God’s blessing and even worse they don’t think God’s rule will be powerful enough to protect them against the Canaanites. And so God sentences them to forty years of wandering in the desert - all of them, apart from Caleb and Joshua will die before they enter the land. Paul tells us in 1 Corinthians 10 that all of this is recorded as a warning for us - READ. We’re in a similar position aren’t we - we’ve been rescued and we’re en route to the promised land and yet how we live in this in-between-time matters! The Israelites in the desert are a serious warning to us.
When we get to Deuteronomy the next generation of Israelites are now standing on the brink of the promised land and Deuteronomy is simply a sermon preached by Moses to Israel with a very simple message “don’t blow it like we did!” The word Deuteronomy literally means ‘second law’ - the whole book is a restatement of the law urging the people to be faithful to it to experience God’s blessing in the land. Deuteronomy also tells us that if the people don’t keep the law, they will experience God’s cursing, God’s judgment - look at Deuternonomy 28, READ a few verses. And where have we seen this before? It’s exactly the same pattern as Eden, isn’t it?
And then in Joshua of course we get the conquest of the land and the climax of the book - look at 21:43-45 - READ. This is a high point in Israel’s history - here are God’s people in God’s place under God’s rule.
Many use the definition of ‘grace” to be unmerited favor. Is this a complete definition? From Genesis to Deuteronomy God is consistent in showing that His grace has conditions. If/then! How do conditions line up with unmerited favor?
In response to Moses’ request to see God’s glory (Exodus 33:18), God allowed Moses to see a portion of it:
5 And the Lord descended in the cloud and stood there with him as he called upon the name of the Lord. 6 Then the Lord passed by in front of him and proclaimed, “The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; 7 who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations” (Exodus 34:5-7).
God’s glory is seen, in part, by His grace. He is gracious and compassionate (verse 6). But, in addition, God also does not leave the guilty unpunished (verse 7). God’s grace does not overlook sin; it punishes sin, but in a way which forgives those who are guilty.
The first story is of Jacob and the grace of God (Genesis 25-32; Hosea 12:2-6), the second of Jonah and the grace of God, and the last is about Jesus and the woman caught in adultery (John 8:1-11). In these three stories, we will encounter a man who finally ceases striving with God and men and casts himself on the grace of God (Jacob). We will consider a man who is a prophet, and yet he hates the grace of God (Jonah). And we will see a woman who is the recipient of God’s grace, while she stands condemned by some of her self-righteous peers (the woman of John 8:1-11).
Jacob is not the first example of God’s grace, but he is one of the most striking examples in the Old Testament. It seems to have taken Jacob 130 years to begin to grasp what it means to live by the grace of God (see Genesis 47:9). There is one crucial turning point in Jacob’s life where he begins to rely upon the grace of God. It is that turning point, recorded in Genesis 32:22-32 and more carefully interpreted in Hosea 12:2-6
Grace was the basis of God’s dealings with Israel as it was for His dealings with the Gentiles. When rightly understood, the Law was a gift of divine grace. Israel’s entrance into the blessings of God’s covenant was to be by grace (Deuteronomy 30:1-14). The other prophets spoke of God’s grace as the basis for His dealings with His people and the basis for Israel’s hope and praise (Isaiah 30:18-19; Jeremiah 3:12; Joel 2:12-14; Amos 5:15). As a prophet of God, one would expect Jonah to delight in the grace of God. Such is simply not the case.
In Jonah 1, the heathen sailors are gracious to Jonah as they try desperately to save his life at the risk of their own lives. They pray to God, concerned that they not take the life of an innocent man. But Jonah shows no grace toward them. He seems to care little that he has endangered their lives by his rebellion against God. They have to virtually drag the truth from him, that he indeed is a prophet of the one true God, the God who made the heavens and the earth.
In Jonah 2, God spares Jonah’s life by a means that appeared to be his destruction—a giant fish. Jonah was drowning. Only moments of life remained. Suddenly he was enveloped in darkness. Around him were slimy walls of flesh. The odor must have been ugly. He had been swallowed by a fish! It was an even slower death which seemed to await Jonah. And then he must have realized the fish was actually his salvation. While inside the fish, Jonah composed a prayer recorded in the second chapter of Jonah. A more careful look at Jonah’s prayer reveals it is really a poem. More precisely, it is a psalm. As we look at the marginal references in our Bible, we realize it is a psalm in which Jonah uses many terms and expressions found in the psalms.
However, this “psalm” is like the psalms of the Book of Psalms only in form and in vocabulary. It is not like any of the psalms of the Bible in terms of emphasis or theology. Jonah speaks too much of himself, of his experience, of his danger, of his agony. He speaks too little of God. He speaks of looking and praying toward God’s holy temple (verses 4, 7). He speaks in a derogatory manner of pagans and elevates himself in comparison:
10. God says, “do not be deceived you reap what you sow”. Read Gal 5, 6:7-8. Do you see any similarity to God’s requirements for those professing to be Christians and His offer to Israel to posses the promise Land?
Immediately after the fall of man God promised that he would inflict a deep seated hatred between the seed of the woman and the seed of Satan. That promise, which would come to fruition being a promise(!), included the good news that the seed of the woman would crush the serpent’s head(Genesis 3:15). Then the Lord of the covenant covered with skins the two who were naked and ashamed(Genesis 3:21).
God later expanded upon his promise with respect to the seed, saying that he would establish his covenant between himself and Abraham; but not only would God establish his covenant promise with Abraham, he would also establish it with Abraham’s seed after him. This promise that was made to Abraham and his seed was that God would be a God to them and that they would occupy the land of Canaan for an everlasting possession (Genesis 17:7, 8). In response to the promise of God, which was one of redemption of a people and land for them to occupy, Abraham pleaded that his son Ishmael might live before God in faithfulness. (Genesis 3:18) God refused Abraham’s request, saying “as for Ishmael, I have heard thee… but my covenant will I establish with Isaac” not Ishmael (Genesis 17: 20, 21).
God’s promise of redemption of the seed would come to fruition; yet it did not apply to all of Abraham’s physical descendents. In fact, it even applied to those who were not of physical descent. Notwithstanding, all those who were of the household of Abraham were to receive the sign and seal of the covenant, as if they themselves were partakers of the promise of God. Even more, those within a professing household who did not receive the sign and seal of the covenant were to be considered outside the people of God and covenant breakers. In other words, infants who did not receive the sign of the covenant due to a parent’s spiritual neglect were to be considered lost and, therefore, under the dominion of Satan (Genesis 17:13, 14). This sign of the covenant was so closely related to the covenant that it was actually called the covenant by the Lord (Genesis 17:10). Consequently, those who had received the sign were to be considered in covenant with God; whereas those who had not received the sign yet qualified to receive it were to be treated as covenant breakers. We might say that the invisible church was to be found within the visible church, "out of which there was no ordinary way of salvation" (Acts 2:47b; WCF 25.2).
When we come to Galatians 3 we learn something quite astounding. The promise was made to a single Seed, who is the Christ; and it is by spiritual union with him, pictured in the outward administration of baptism, that the promise extends to the elect (in Christ). “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but of one, And to thy seed, which is Christ…For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ… And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” (Galatians 3:16, 26-29) The apostle in no uncertain terms teaches that the covenant promise is established with the God-man - the incarnate Christ, and by covenantal extension with all who would be truly, by the Spirit, buried and raised with him in baptism.
Although God’s covenant was established from the outset with the elect in Christ, it was to be administered to all who professed the true religion along with their households. The theological distinction of the visible and invisible church was well in view, even at the time of Abraham. Although this was the theology of the Covenant, the apostle still had to labor the point to the New Testament saints at Rome. After telling his hearers that nothing could separate God’s people from the love of God which is in Christ Jesus (Romans 8:39), the apostle had to explain why the people of God, to whom the promises pertained, had fallen away from the faith. How, in other words, could the people of God become apostate if the promise of redemption would come to fruition? With his pedagogical background in place, the apostle explained the timeless Old Testament Covenant Theology, which is that although God established his covenant with the elect in Christ, it was to be administered to those who were reprobate as long as they were of the household of a professing believer. Consequently, it is not hard to imagine that they are not all true Israel who are from external Israel (Romans 9:6); and that all the New Testament church is not the true church. “That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed” (Romans 9:8).
With respect to the promise of the land of Canaan, it too was a type, as were the sacrifices that have passed away. The promise was seen as part- for-whole even by Abraham, who in his own time was looking not for the dirt of Palestine but the streets of gold, “a city which hath foundations, whose builder and maker is God.” (Hebrews 11:10). In fact, all the “heroes of the faith” died without receiving the promises, “but having seen them afar off…confessed that they were strangers and pilgrims on the earth… For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God [the very essence of the covenant! “I will be your God...”]: for he hath prepared for them a city.” (Hebrews 11:13-16)
In sum, God’s promise was that he would redeem a people that he would place in his recreation, the church. The church’s final destiny is the consummated New Heavens and New Earth, wherein righteousness dwells. Until God separates the sheep from the goats, the visible church will contain unbelievers and hypocrites. Upon consummation, the visible church and the elect will be one and the same.
From a proper view of the covenant, we can now take a look at the practice of covenant baptism.
Under the older economy, although the covenant of promise was established solely with the elect in Christ, it was to be administered to the households professing believers. This means that the children of professing believers were to receive the mark of inclusion and, therefore, be counted among the people of God prior to professing faith in what the sign and seal of the covenant contemplated. Covenant children, even if they were reprobate, were to be treated as the elect of God and heirs according to the promise based upon corporate solidarity with a professing parent.
When we come to the New Testament nothing has changed with respect to the heirs of the promise. The promise remains established with the elect in Christ, as it always was. The question is whether the children of professing believers have somehow lost the privilege of receiving the sign of entrance into the New Testament church.
By way of review, God's promise to save Abraham and his "seed" was without any preconditions (Genesis 17:7) that had to be met by those prior to God establishing his promise with the elect. Abraham responded to God's promise of salvation in faith, which was first issued in Genesis 12, whereby he was justified (Genesis 15:6). Although God promised Abraham and his elect son Isaac salvation, God rejected Ishmael (Genesis 17:18-21). Nonetheless, Ishmael was to receive the outward sign of the covenant-promise, which was circumcision (Genesis 17:10ff). Accordingly, God's precept was that his covenant sign be administered to the household of Abraham, even though God established his covenant solely with the elect in Christ. The apostle Paul reminds us in Romans nine that the promise of salvation was not intended for every single person to whom the outward administration of the covenant was to be administered. In fact, the apostle explicitly tells us that the children of the "promise" are counted as Abraham's seed, and not the children of the flesh (Romans 9:8). Accordingly, all those who would believe the promise are the true children of Abraham (Romans 9: 8; Galatians 3:9). Most importantly, the "seed" to whom the promise was made was actually Christ alone (Galatians 3:16). It is through union with Christ, the single Seed of Abraham, that we become seeds of Abraham. As Galatians 3:29 states, "If you belong to Christ, then you are Abraham's offspring, and heirs according to the promise."
We must keep in mind that Abraham was not Jewish. Indeed, Israel according the flesh eventually came from Abraham's loins, but the promise was that Abraham would be the father of many nations. Israel did not even become a nation until 430 years after God called Abraham according to the promise (Galatians 3:17). Consequently, contrary to what so many Baptists think, the sign of circumcision primarily had spiritual significance as opposed to national or ethnic significance. As Romans 4:11 states, "[Abraham] received the sign of circumcision, a seal of the righteousness that he had by faith..." The verse does not state that Abraham received the sign of circumcision, a seal of his ethnic origin.
God always had an elect people, which he formed into a nation about 2400 years into redemptive history. Nonetheless, the promise both precedes and transcends the nation and could, therefore, not be abrogated upon the apostasy of the nation. God has now taken the kingdom away from the nation of Israel and has started his final building project, the church. The church is the international people of God, a nation bearing the fruit of the covenant. Consequently, when one is converted to Christ he need not become part of the nation of Israel; for Christ has sent his followers into the world to make disciples of all nations.
God commanded 4,000 years ago that the sign of the covenant be placed upon the males within the household of professing believers. Although the sign of entrance into the people of God has changed from circumcision to baptism, God never rescinded his covenant principle concerning the subjects who were to receive the sign and seal of the covenant promise. In the same way that all Israel was not Israel, all the church is not the church. Nonetheless, we are by precept to place the sign of membership in the church upon those who qualify, per the instruction of God – which was never rescinded or abrogated.
Ans:Author: Moses wrote the Book of Deuteronomy, which is in fact a collection of his sermons to Israel just before they crossed the Jordan. “These are the words which Moses spoke” (1:1). Someone else (Joshua, perhaps) may have written the last chapter.
Date of Writing: These sermons were given during the 40-day period prior to Israel’s entering the Promised Land. The first sermon was delivered on the 1st day of the 11th month (1:3), and the Israelites crossed the Jordan 70 days later, on the 10th day of the 1st month (Joshua 4:19). Subtract 30 days of mourning after Moses’ death (Deuteronomy 34:8), and we’re left with 40 days. The year was 1410 B.C.
Purpose of Writing: A new generation of Israelites was about to enter the Promised Land. This multitude had not experienced the miracle at the Red Sea or heard the law given at Sinai, and they were about to enter a new land with many dangers and temptations. The book of Deuteronomy was given to remind them of God’s law and God’s power.
Key Verses: “Do not add to what I command you and do not subtract from it, but keep the commands of the LORD your God that I give you.” (Deuteronomy 4:2)
“Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up.” (Deuteronomy 6:4-7)
“He said to them, ‘Take to heart all the words I have solemnly declared to you this day, so that you may command your children to obey carefully all the words of this law. They are not just idle words for you—they are your life. By them you will live long in the land you are crossing the Jordan to possess.” (Deuteronomy 32:46-47)
Brief Summary: The Israelites are commanded to remember four things: God’s faithfulness, God’s holiness, God’s blessings, and God’s warnings. The first three chapters recap the trip from Egypt to their current location, Moab. Chapter 4 is a call to obedience, to be faithful to the God Who was faithful to them.
Chapters 5 through 26 are a repetition of the law. The Ten Commandments, the laws concerning sacrifices and specials days, and the rest of the law are given to the new generation. Blessings are promised to those who obey (5:29; 6:17-19; 11:13-15), and famine is promised to those who break the law (11:16-17).
The theme of blessing and cursing is continued in chapters 27-30. This portion of the book ends with a clear choice set before Israel: “I have set before you life and death, blessing and cursing.” God’s desire for His people is found in what He recommends: “choose life” (30:19).
In the final chapters, Moses encourages the people; commissions his replacement, Joshua; records a song; and gives a final blessing to each of the tribes of Israel. Chapter 34 relates the circumstances of Moses’ death. He climbed Mt. Pisgah, where the Lord showed him the Promised Land that he could not enter. At 120 years old, but still with good eyesight and the strength of youth, Moses died in the presence of the Lord. The book of Deuteronomy ends with a short obituary on this great prophet.
Foreshadowings: Many New Testament themes are present in the Book of Deuteronomy. The foremost among them is the necessity of keeping perfectly the Mosaic Law and the impossibility of doing so. The endless sacrifices necessary to atone for the sins of the people—who continually transgressed the Law—would find their fulfillment in the final “once for all” sacrifice of Christ (Hebrews 10:10). Because of His atoning work on the cross, we would need no further sacrifices for sin.
God’s choosing of the Israelites as His special people foreshadows His choosing of those who would believe in Christ (1 Peter 2:9). In Deuteronomy 18:15-19, Moses prophesies of another prophet—the ultimate Prophet to come who is the Messiah. Like Moses, He would receive and preach divine revelation and He would lead His people (John 6:14; 7:40).
The book of Deuteronomy underscores the importance of God’s Word. It is a vital part of our lives. Although we are no longer under the Old Testament law, we are still responsible to submit to the will of God in our lives. Simple obedience brings blessing, and sin has its own consequences.
None of us is “above the law.” Even Moses, the leader and prophet chosen by God, was required to obey. The reason that he was not allowed to enter the Promised Land was that he disobeyed the Lord’s clear command (Numbers 20:13).
During the time of His testing in the wilderness, Jesus quoted from the book of Deuteronomy three times (Matthew 4). In so doing, Jesus illustrated for us the necessity of hiding God’s Word in our hearts that we might not sin against Him (Psalm 119:11).
As Israel remembered God’s faithfulness, so should we. The crossing of the Red Sea, the holy presence at Sinai, and the blessing of manna in the desert should be an encouragement to us as well. A great way to keep going forward is to take some time to look back and see what God has done.
We also have a beautiful picture in Deuteronomy of a loving God Who desires a relationship with His children. The Lord names love as the reason that He brought Israel out of Egypt “with a mighty hand” and redeemed them (Deuteronomy 7:7-9). What a wonderful thing to be free from the bondage of sin and loved by an all-powerful God!
How long after Israel left Egypt were the events of Deuteronomy?
Israel Finally Enter the Land under Joshua The account of those forty years, and in
particular the events of the last year, are recorded from Numbers 15 through to the end of
Deuteronomy. The Book of Deuteronomy records the last words of Moses to Israel, spoken at the very border of the Land of Canaan as the people waited to cross over. God would not allow Aaron and Moses to enter the land because they had allowed themselves to be provoked by the constant complaining of the people and sinned against God (see Numbers 20:1–13). Although Moses was not permitted to enter in, God
miraculously showed him all the land from the heights of Mount Nebo before his death
(Deuteronomy 34).The nation mourned the death of Moses for a whole month, after which they crossed the Jordan River and entered into the land of Canaan under their new leader, Joshua.
The man appointed by God to lead Israel into the Land of Promise was Joshua (Numbers 27:15-23). He had been a faithful companion to Moses throughout the forty years in the wilderness, and after the death of Moses became Israel’s leader.Joshua had proved his faithfulness and courage during the forty years wanderings in the wilderness. He had led Israel to victory against the Amalekites (Exodus 17:8-16), and was one of the two faithful spies who had placed complete confidence in God’s ability to overcome all their enemies
(Numbers 14:6-10).
Now with God’s encouragement to “be strong and of a good courage” (Joshua 1:5-9) he led Israel over the River Jordan into the Land. The river was in flood but God miraculously stopped its natural flow into the Dead Sea, causing it to bank up some distance upstream, so that the people could cross over on dry land (Joshua 3:14-17).
It was exactly forty years from the day that Israel left Egypt at the time of the Passover until they entered the land of Canaan (Joshua 5:10). Once Israel were in the land Joshua,
guided still by God, led them in battle to overthrow the inhabitants of Canaan so that Israel could inherit the land God had chosen for Abraham and his seed. These campaigns
are set out in the first twelve chapters of the book of Joshua, while the remainder of the book describes the various areas allocated by lot for the twelve tribes to dwell in.
Many Bible scholars will divide Deuteronomy into three addresses/sermons of Moses. What are these divisions? What is the major theme of the first sermon?
Ans. The book of Deuteronomy is a summary of the law of Moses as given in Exodus, Leviticus and Numbers. The first generation of Israelites who came out of Egypt had died during the wilderness wandering and Moses is going back over the law for the next generation. The book can be divided into four parts, Moses' three sermons and then a conclusion. Moses' first sermon is a review of their recent history. His second sermon is a review of the law. The third sermon is to warn the people against disobedience and to encourage them to obey. The conclusion records the final acts of Moses' life and his death.
Moses’ first sermon, 1-4
Moses tells the people that he appointed judges to help him with his work, then moves to the story of the sending out of the spies from Kadesh Barnea. He shows that they brought back a negative report and that God in turn punishes them. This leads into the years of wandering in the desert, which these people were familiar with, but then Moses goes on to show them how God has helped them conquer King Sihon and King Og. He talks of the tribes which had already settled in the land they had conquered thus far and how God would let him go no further. Finally, he charges them to obey God and not make idols once they enter the land.
Moses’ second sermon, 5-28
1. (General stipulations, ch. 5-11) Moses begins by going back over the Ten Commandments and then sums them up with the statement that there is only one God and the command to love him. He exhorts them to teach these commandments to their children and warns them against disobedience. He further instructs the people to drive out the heathen and their idolatry from the land and admonishes them not to forget where God brought them from once they enter the land. He shows that God has been good to them time and time again even though they have been disobedient. He also describes the beauty of the land they are about to enter.
2. (Laws governing life, worship and calendar, ch. 12-16:17) In this section, Moses begins discussing some more specific issues and laws for the people. He warns strongly against idolatry and even instructs them to kill anyone who tries to lead them into it. From here he discusses the different clean and unclean animals as well as the law of the tithe. He then goes over the seventh year, Passover and other festivals.
3. (Laws of government, justice and warfare, 16:18-20) Moses gives them instructions for administering justice and gives them specific instructions for the day that they choose to have a king. He goes over the Levites' portion and then, in the middle of all this, he foretells of the prophet like him whom God would raise up (which both refers to Joshua and then ultimately, the Messiah). He discusses the purpose and instructions for the cities of refuge and discusses laws for witnesses and more on administering justice. He also gives them specific instructions for times of warfare.
4. (Miscellaneous laws, ch. 21-26) In this section, Moses goes over a wide variety of laws, many of which seem to have no relation to each other or pattern of organization. Some of those that stand out are laws on sexual purity, marriage and divorce, the duty to a dead brother and especially instructions for the harvest offerings.
5. (Charge to the people, ch. 27-28) After he has finished going over the law, Moses reiterates the need for obedience to it and instructs that the law be written on stones once they enter the land. He then pronounces many blessings for obedience and cursings for disobedience.
Moses third sermon, 29-30
Again, Moses warns the people against disobedience and he encourages the people to obey the Lord and his commandments and finally calls them to make a choice between good and evil.
Closing, 31-34
In this closing section, Joshua replaces Moses and the Lord calls the two of them together to speak to each of them. Moses recites his song to the people and then blesses the various tribes of Israel. Finally, Moses climbs Mount Nebo and dies and we read his obituary.
Read Deut 1:6-8. Who is this God? What has He set before Israel? Whose is responsible to accomplish the task?
Moses reviewed God’s command to leave Horeb (where the people had received the law) and possess the land promised to Abraham, Isaac, and Jacob (1:6-8). Verse 6 accentuates God’s initiative: “You have stayed long enough at this mountain” (see also 2:3). Verse 7 describes the vast scope of the land promised by God. Verse 8 recalls the promise of God to the patriarchs.
Comfort is the enemy of progress. | God spoke to the Israelites at Horeb saying, “You have stayed long enough at this mountain. Turn and set your journey, and go…” (1:6). God did not deliver the Israelites out of Egyptian bondage in order for them to comfortably settle at Horeb. His plan was for His people to boldly advance towards the Promised Land to conquer and occupy it. In the same way, those who aspire to spiritual maturity must adopt Paul’s attitude, “Not that I have already obtained it, or have already become perfect, but I press on that I may lay hold of that for which also I was laid hold of by Christ Jesus” (Philippians 3:12). Comfort and complacency are the enemies of progress and growth in the Christian life.
Do you see a parallel of God speaking to Adam, Noah, Abraham, and Moses? If so what are some of the common elements?
We believe that just as in the times of Adam, Abraham, Moses, and Noah, God speaks to his people today. In the Bible "the law" is often used to speak of the law of Moses. (John 1:17). The New Testament is said to be the perfect law of liberty. (James 1:25). But regardless of what law is under consideration, law itself originated with God and all subsequent laws, even the secular laws of various villages, cities, and countries around the world, are generally based on God's law.
From the beginning it was necessary for God to give man some rules by which he should be governed. On breaking his law, God imposed additional rules and regulations as well as to stipulate the consequences for failing to abide by them. With the passing of time and with the growth of the human race, God's laws for man increased in number. These laws were for man's own good, dealing both with his moral relationships with his fellow-man and his spiritual relationship with God.
In the Old Testament there are two major laws revealed. The first one was known as the Patriarchal Law. A patriarch was the father or head of a family or household and in this particular arrangement God spoke to the patriarchs and in turn they spoke to their family members concerning God's will for them. Some of the well known patriarchs were Adam, Noah, Abraham, isaac and Jacob. This law had its beginning with Adam and continued up to the time the law was given to Moses and therefore lasted approximately twenty five hundred years
The people of God are both Jewish and Gentile believers from Old and New Testaments and we are all bound together by one person, the Lord Jesus Christ, and one promise, the Covenant of God's Grace. The unity of God's covenant is seen in the singular word "promise," for here we see that God has made the same promise over and over again in Scripture, "I will be your God and you will be My people." The promise has never changed. Yet we find the word "covenant" in the plural, for God revealed Himself several times to men in Scripture, making a variety of covenants with each of them. The promise never changed, nor did one covenant wipe out the preceding one, instead, God built on each preceding covenant, adding more and more information about His promise to men. God comes to Adam, Noah, Abraham, Moses, and David in different covenants, yet He is always making the same promise. He progressively reveals Himself to these men, yet all of these covenants are actually one, held together by the same gracious promise.
Read Deut 7:9. Even thought this is not part of sermon one, it summarizes the challenge to Israel. Is this challenge relevant for here and now?
God shows His faithfulness in keeping His covenant with those who submit to His will and in forgiving the sins of those who genuinely repent. In addition, His Word is eternally reliable and true.
God chose Israel to represent Him. What were His reasons?» He chose Israel to be His own people, a special treasure for His own purposes.
» He chose them to demonstrate His love for them. He simply loved them. When God loves someone, He puts a great deal of responsibility on him.
» He chose them to keep His promises to Abraham, Isaac, and Jacob, with whom He also had a special relationship.
» He chose them to make a covenant with them, under which they were to keep His commandments and obey Him in everything. In return, He would bless them immensely.
God's choice of Israel was an act of love for them, even though He knew from the start that they would ultimately fail. God knew from the foundation of the world that all mankind would need a Savior (I Peter 1:19-20; Revelation 13:8), including Israelites. Yet, if any people were to succeed as God's model nation, it would be the children of Abraham. This is not because they were better, but because they of all people had a relationship with God, which had begun with Abraham. They had examples in their own ancestry that they could study to see that it could be done if they remained close to God.
To help them to succeed, God gave them His laws, another act of love. Moses writes:
Surely I have taught you statutes and judgments, just as the Lord my God commanded me, that you should act according to them in the land which you go to possess. Therefore be careful to observe them; for this is your wisdom and your understanding in the sight of the peoples who will hear all these statutes, and say, "Surely this great nation is a wise and understanding people." For what great nation is there that has God so near to it, as the Lord our God is to us, for whatever reason we may call upon Him? And what great nation is there that has such statutes and righteous judgments as are in all this law which I set before you this day? (Deuteronomy 4:5-8)
Even in their laws they were to be a model nation for the rest of the world, not just for the Gentiles to notice, but to emulate. The Israelites should have made a great impression on the Canaanites, Philistines, Edomites, and all the nearby nations. This respect and admiration should have then spread beyond them to other nations.
Yet, because they failed to live by those good and righteous laws and to take advantage of God's nearness to them—in reality, they failed in just about everything He asked of them—their influence as a model nation rarely stretched beyond their borders. Too often, Israel was instead outright pagan!
Meditate upon Israel’s failure at Kedesh. What if any thing is common to Adam and Eve’s failure in the garden?
God placed our first parents in the garden of Eden, a most perfect environment. He had created them without a carnal nature and made every provision for their happiness and holiness. He subjected them to a simple test and warned them of the consequences of disobedience. He entered into personal fellowship with them. But when Satan came under the guise of a serpent, Eve listened to him, ate of the forbidden fruit, gave to her husband also, and he ate. As a result, they became guilty before God; their nature became corrupt; they died spiritually; and they transmitted the effects of their sin to their offspring. They did not retain the true knowledge of God, but became vain in their imaginations, and their foolish hearts were darkened. God expelled them from the garden after he had pronounced a curse upon the serpent and the ground.
At Mount Sinai God proposed the covenant of works, and the people accepted it. They promised to do "all that the Lord has spoken" (Exodus 19:8). But it is evident that the people did not reckon with the depravity of the human heart, nor the power of Satan. Before Moses could deliver the Ten Commandments, written on two tables of stone, Israel had made an idol and had begun to worship it. The story of Israel's failure at Kadesh-barnea, under the judges, and during the monarchy are well known. Under the judges, God several times subjected them to oppressing nations, and after a short time He had the northern kingdom taken to Assyria, and about 135 years later the southern kingdom to Babylon. Some fifty or sixty thousand returned from Babylon, but their conduct was little better.
When Jesus their Messiah came, they rejected Him and demanded that the Romans crucify Him. Finally, God sent these same Romans to destroy their city and temple and to scatter the people over the face of the whole earth. They honored the law with their lips, but their hearts were far from God. It was proved that legal prescriptions cannot make man seek after God, nor can animal sacrifices change the heart.
Read Deut 4:22-31. Is this promise any different to the promises of Exodus and Numbers?
Deut 4:1-23 The power and love of God to Israel are here made the ground and reason of a number of cautions and serious warnings; and although there is much reference to their national covenant, yet all may be applied to those who live under the gospel. What are laws made for but to be observed and obeyed? Our obedience as individuals cannot merit salvation; but it is the only evidence that we are partakers of the gift of God, which is eternal life through Jesus Christ, Considering how many temptations we are compassed with, and what corrupt desires we have in our bosoms, we have great need to keep our hearts with all diligence. Those cannot walk aright, who walk carelessly. Moses charges particularly to take heed of the sin of idolatry. He shows how weak the temptation would be to those who thought aright; for these pretended gods, the sun, moon, and stars, were only blessings which the Lord their God had imparted to all nations. It is absurd to worship them; shall we serve those that were made to serve us? Take heed lest ye forget the covenant of the Lord your God. We must take heed lest at any time we forget our religion. Care, caution, and watchfulness, are helps against a bad memory.
Deut :24-40 Moses urged the greatness, glory, and goodness of God. Did we consider what a God he is with whom we have to do, we should surely make conscience of our duty to him, and not dare to sin against him. Shall we forsake a merciful God, who will never forsake us, if we are faithful unto him? Whither can we go? Let us be held to our duty by the bonds of love, and prevailed with by the mercies of God to cleave to him. Moses urged God's authority over them, and their obligations to him. In keeping God's commandments they would act wisely for themselves. The fear of the Lord, that is wisdom. Those who enjoy the benefit of Divine light and laws, ought to support their character for wisdom and honour, that God may be glorified thereby. Those who call upon God, shall certainly find him within call, ready to give an answer of peace to every prayer of faith. All these statutes and judgments of the Divine law are just and righteous, above the statutes and judgments of any of the nations. What they saw at mount Sinai, gave an earnest of the day of judgment, in which the Lord Jesus shall be revealed in flaming fire. They must also remember what they heard at mount Sinai. God manifests himself in the works of the creation, without speech or language, yet their voice is heard, Ps 19:1,3; but to Israel he made himself known by speech and language, condescending to their weakness. The rise of this nation was quite different from the origin of all other nations. See the reasons of free grace; we are not beloved for our own sakes, but for Christ's sake. Moses urged the certain benefit and advantage of obedience. This argument he had begun with, ver. 1, That ye may live, and go in and possess the land; and this he concludes with, ver. 40, That it may go well with thee, and with thy children after thee. He reminds them that their prosperity would depend upon their piety. Apostacy from God would undoubtedly be the ruin of their nation. He foresees their revolt from God to idols. Those, and those only, shall find God to their comfort, who seek him with all their heart. Afflictions engage and quicken us to seek God; and, by the grace of God working with them, many are thus brought back to their right mind. When these things are come upon thee, turn to the Lord thy God, for thou seest what comes of turning from him. Let all the arguments be laid together, and then say, if religion has not reason on its side. None cast off the government of their God, but those who first abandon the understanding of a man.
The next key way we see God’s rule and blessing is the giving of the law at Sinai. With the giving of the law this is God’s people living under God’s rule, isn’t it. But we must see that actually the law is only ever meant as a response to God’s blessing, God’s salvation - look at Exodus 20:2: READ. So do you see what’s happening - the law is never a means to earn God’s blessing, God’s favour; it is simply a response to the salvation that has already been given. The Sinai situation is this: God’s people have experienced God’s blessing by his redemption and rescue - now how are they meant to carry on experiencing his blessing? By the law - look back at 19:4. If the people keep the law, they will experience God’s blessing.
And then lastly in the rest of Exodus what we have is the people experiencing God’s rule and blessing by means of the tabernacle - this is how God dwells among them, it’s the experience of God’s blessing by his presence among his people. But in the middle of all the tabernacle material we have chapter 32 - the golden calf incident. This is simply the problem of the perished kingdom repeating itself again isn’t it - God’s people rejecting God’s rule and blessing. So how can a holy God have his presence among his people - well the answer of course is Leviticus isn’t it, and the sacrificial system, that’s why Leviticus is there - to show us again that the only way to experience God’s blessing is by sacrifice
Now by the time we get to Numbers, what we have is God’s people, under God’s rule … but no land. Well in Numbers 10 the Israelites leave Sinai and really Numbers is actually the book of the Bible that should never have been written - God’s people, under God’s rule, heading to God’s promised land, what could surely go wrong? And yet exactly the same pattern repeats itself - God’s people reject God’s rule, or in this case they start grumbling about God’s blessing and even worse they don’t think God’s rule will be powerful enough to protect them against the Canaanites. And so God sentences them to forty years of wandering in the desert - all of them, apart from Caleb and Joshua will die before they enter the land. Paul tells us in 1 Corinthians 10 that all of this is recorded as a warning for us - READ. We’re in a similar position aren’t we - we’ve been rescued and we’re en route to the promised land and yet how we live in this in-between-time matters! The Israelites in the desert are a serious warning to us.
When we get to Deuteronomy the next generation of Israelites are now standing on the brink of the promised land and Deuteronomy is simply a sermon preached by Moses to Israel with a very simple message “don’t blow it like we did!” The word Deuteronomy literally means ‘second law’ - the whole book is a restatement of the law urging the people to be faithful to it to experience God’s blessing in the land. Deuteronomy also tells us that if the people don’t keep the law, they will experience God’s cursing, God’s judgment - look at Deuternonomy 28, READ a few verses. And where have we seen this before? It’s exactly the same pattern as Eden, isn’t it?
And then in Joshua of course we get the conquest of the land and the climax of the book - look at 21:43-45 - READ. This is a high point in Israel’s history - here are God’s people in God’s place under God’s rule.
Many use the definition of ‘grace” to be unmerited favor. Is this a complete definition? From Genesis to Deuteronomy God is consistent in showing that His grace has conditions. If/then! How do conditions line up with unmerited favor?
In response to Moses’ request to see God’s glory (Exodus 33:18), God allowed Moses to see a portion of it:
5 And the Lord descended in the cloud and stood there with him as he called upon the name of the Lord. 6 Then the Lord passed by in front of him and proclaimed, “The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; 7 who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations” (Exodus 34:5-7).
God’s glory is seen, in part, by His grace. He is gracious and compassionate (verse 6). But, in addition, God also does not leave the guilty unpunished (verse 7). God’s grace does not overlook sin; it punishes sin, but in a way which forgives those who are guilty.
The first story is of Jacob and the grace of God (Genesis 25-32; Hosea 12:2-6), the second of Jonah and the grace of God, and the last is about Jesus and the woman caught in adultery (John 8:1-11). In these three stories, we will encounter a man who finally ceases striving with God and men and casts himself on the grace of God (Jacob). We will consider a man who is a prophet, and yet he hates the grace of God (Jonah). And we will see a woman who is the recipient of God’s grace, while she stands condemned by some of her self-righteous peers (the woman of John 8:1-11).
Jacob is not the first example of God’s grace, but he is one of the most striking examples in the Old Testament. It seems to have taken Jacob 130 years to begin to grasp what it means to live by the grace of God (see Genesis 47:9). There is one crucial turning point in Jacob’s life where he begins to rely upon the grace of God. It is that turning point, recorded in Genesis 32:22-32 and more carefully interpreted in Hosea 12:2-6
Grace was the basis of God’s dealings with Israel as it was for His dealings with the Gentiles. When rightly understood, the Law was a gift of divine grace. Israel’s entrance into the blessings of God’s covenant was to be by grace (Deuteronomy 30:1-14). The other prophets spoke of God’s grace as the basis for His dealings with His people and the basis for Israel’s hope and praise (Isaiah 30:18-19; Jeremiah 3:12; Joel 2:12-14; Amos 5:15). As a prophet of God, one would expect Jonah to delight in the grace of God. Such is simply not the case.
In Jonah 1, the heathen sailors are gracious to Jonah as they try desperately to save his life at the risk of their own lives. They pray to God, concerned that they not take the life of an innocent man. But Jonah shows no grace toward them. He seems to care little that he has endangered their lives by his rebellion against God. They have to virtually drag the truth from him, that he indeed is a prophet of the one true God, the God who made the heavens and the earth.
In Jonah 2, God spares Jonah’s life by a means that appeared to be his destruction—a giant fish. Jonah was drowning. Only moments of life remained. Suddenly he was enveloped in darkness. Around him were slimy walls of flesh. The odor must have been ugly. He had been swallowed by a fish! It was an even slower death which seemed to await Jonah. And then he must have realized the fish was actually his salvation. While inside the fish, Jonah composed a prayer recorded in the second chapter of Jonah. A more careful look at Jonah’s prayer reveals it is really a poem. More precisely, it is a psalm. As we look at the marginal references in our Bible, we realize it is a psalm in which Jonah uses many terms and expressions found in the psalms.
However, this “psalm” is like the psalms of the Book of Psalms only in form and in vocabulary. It is not like any of the psalms of the Bible in terms of emphasis or theology. Jonah speaks too much of himself, of his experience, of his danger, of his agony. He speaks too little of God. He speaks of looking and praying toward God’s holy temple (verses 4, 7). He speaks in a derogatory manner of pagans and elevates himself in comparison:
10. God says, “do not be deceived you reap what you sow”. Read Gal 5, 6:7-8. Do you see any similarity to God’s requirements for those professing to be Christians and His offer to Israel to posses the promise Land?
Immediately after the fall of man God promised that he would inflict a deep seated hatred between the seed of the woman and the seed of Satan. That promise, which would come to fruition being a promise(!), included the good news that the seed of the woman would crush the serpent’s head(Genesis 3:15). Then the Lord of the covenant covered with skins the two who were naked and ashamed(Genesis 3:21).
God later expanded upon his promise with respect to the seed, saying that he would establish his covenant between himself and Abraham; but not only would God establish his covenant promise with Abraham, he would also establish it with Abraham’s seed after him. This promise that was made to Abraham and his seed was that God would be a God to them and that they would occupy the land of Canaan for an everlasting possession (Genesis 17:7, 8). In response to the promise of God, which was one of redemption of a people and land for them to occupy, Abraham pleaded that his son Ishmael might live before God in faithfulness. (Genesis 3:18) God refused Abraham’s request, saying “as for Ishmael, I have heard thee… but my covenant will I establish with Isaac” not Ishmael (Genesis 17: 20, 21).
God’s promise of redemption of the seed would come to fruition; yet it did not apply to all of Abraham’s physical descendents. In fact, it even applied to those who were not of physical descent. Notwithstanding, all those who were of the household of Abraham were to receive the sign and seal of the covenant, as if they themselves were partakers of the promise of God. Even more, those within a professing household who did not receive the sign and seal of the covenant were to be considered outside the people of God and covenant breakers. In other words, infants who did not receive the sign of the covenant due to a parent’s spiritual neglect were to be considered lost and, therefore, under the dominion of Satan (Genesis 17:13, 14). This sign of the covenant was so closely related to the covenant that it was actually called the covenant by the Lord (Genesis 17:10). Consequently, those who had received the sign were to be considered in covenant with God; whereas those who had not received the sign yet qualified to receive it were to be treated as covenant breakers. We might say that the invisible church was to be found within the visible church, "out of which there was no ordinary way of salvation" (Acts 2:47b; WCF 25.2).
When we come to Galatians 3 we learn something quite astounding. The promise was made to a single Seed, who is the Christ; and it is by spiritual union with him, pictured in the outward administration of baptism, that the promise extends to the elect (in Christ). “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but of one, And to thy seed, which is Christ…For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ… And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” (Galatians 3:16, 26-29) The apostle in no uncertain terms teaches that the covenant promise is established with the God-man - the incarnate Christ, and by covenantal extension with all who would be truly, by the Spirit, buried and raised with him in baptism.
Although God’s covenant was established from the outset with the elect in Christ, it was to be administered to all who professed the true religion along with their households. The theological distinction of the visible and invisible church was well in view, even at the time of Abraham. Although this was the theology of the Covenant, the apostle still had to labor the point to the New Testament saints at Rome. After telling his hearers that nothing could separate God’s people from the love of God which is in Christ Jesus (Romans 8:39), the apostle had to explain why the people of God, to whom the promises pertained, had fallen away from the faith. How, in other words, could the people of God become apostate if the promise of redemption would come to fruition? With his pedagogical background in place, the apostle explained the timeless Old Testament Covenant Theology, which is that although God established his covenant with the elect in Christ, it was to be administered to those who were reprobate as long as they were of the household of a professing believer. Consequently, it is not hard to imagine that they are not all true Israel who are from external Israel (Romans 9:6); and that all the New Testament church is not the true church. “That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed” (Romans 9:8).
With respect to the promise of the land of Canaan, it too was a type, as were the sacrifices that have passed away. The promise was seen as part- for-whole even by Abraham, who in his own time was looking not for the dirt of Palestine but the streets of gold, “a city which hath foundations, whose builder and maker is God.” (Hebrews 11:10). In fact, all the “heroes of the faith” died without receiving the promises, “but having seen them afar off…confessed that they were strangers and pilgrims on the earth… For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God [the very essence of the covenant! “I will be your God...”]: for he hath prepared for them a city.” (Hebrews 11:13-16)
In sum, God’s promise was that he would redeem a people that he would place in his recreation, the church. The church’s final destiny is the consummated New Heavens and New Earth, wherein righteousness dwells. Until God separates the sheep from the goats, the visible church will contain unbelievers and hypocrites. Upon consummation, the visible church and the elect will be one and the same.
From a proper view of the covenant, we can now take a look at the practice of covenant baptism.
Under the older economy, although the covenant of promise was established solely with the elect in Christ, it was to be administered to the households professing believers. This means that the children of professing believers were to receive the mark of inclusion and, therefore, be counted among the people of God prior to professing faith in what the sign and seal of the covenant contemplated. Covenant children, even if they were reprobate, were to be treated as the elect of God and heirs according to the promise based upon corporate solidarity with a professing parent.
When we come to the New Testament nothing has changed with respect to the heirs of the promise. The promise remains established with the elect in Christ, as it always was. The question is whether the children of professing believers have somehow lost the privilege of receiving the sign of entrance into the New Testament church.
By way of review, God's promise to save Abraham and his "seed" was without any preconditions (Genesis 17:7) that had to be met by those prior to God establishing his promise with the elect. Abraham responded to God's promise of salvation in faith, which was first issued in Genesis 12, whereby he was justified (Genesis 15:6). Although God promised Abraham and his elect son Isaac salvation, God rejected Ishmael (Genesis 17:18-21). Nonetheless, Ishmael was to receive the outward sign of the covenant-promise, which was circumcision (Genesis 17:10ff). Accordingly, God's precept was that his covenant sign be administered to the household of Abraham, even though God established his covenant solely with the elect in Christ. The apostle Paul reminds us in Romans nine that the promise of salvation was not intended for every single person to whom the outward administration of the covenant was to be administered. In fact, the apostle explicitly tells us that the children of the "promise" are counted as Abraham's seed, and not the children of the flesh (Romans 9:8). Accordingly, all those who would believe the promise are the true children of Abraham (Romans 9: 8; Galatians 3:9). Most importantly, the "seed" to whom the promise was made was actually Christ alone (Galatians 3:16). It is through union with Christ, the single Seed of Abraham, that we become seeds of Abraham. As Galatians 3:29 states, "If you belong to Christ, then you are Abraham's offspring, and heirs according to the promise."
We must keep in mind that Abraham was not Jewish. Indeed, Israel according the flesh eventually came from Abraham's loins, but the promise was that Abraham would be the father of many nations. Israel did not even become a nation until 430 years after God called Abraham according to the promise (Galatians 3:17). Consequently, contrary to what so many Baptists think, the sign of circumcision primarily had spiritual significance as opposed to national or ethnic significance. As Romans 4:11 states, "[Abraham] received the sign of circumcision, a seal of the righteousness that he had by faith..." The verse does not state that Abraham received the sign of circumcision, a seal of his ethnic origin.
God always had an elect people, which he formed into a nation about 2400 years into redemptive history. Nonetheless, the promise both precedes and transcends the nation and could, therefore, not be abrogated upon the apostasy of the nation. God has now taken the kingdom away from the nation of Israel and has started his final building project, the church. The church is the international people of God, a nation bearing the fruit of the covenant. Consequently, when one is converted to Christ he need not become part of the nation of Israel; for Christ has sent his followers into the world to make disciples of all nations.
God commanded 4,000 years ago that the sign of the covenant be placed upon the males within the household of professing believers. Although the sign of entrance into the people of God has changed from circumcision to baptism, God never rescinded his covenant principle concerning the subjects who were to receive the sign and seal of the covenant promise. In the same way that all Israel was not Israel, all the church is not the church. Nonetheless, we are by precept to place the sign of membership in the church upon those who qualify, per the instruction of God – which was never rescinded or abrogated.
Hi Shaila and Dan,
ReplyDeleteShaila, I don't have your email, so I decided to comment here and hope that you get this soon. I truly enjoyed visiting with you and Dan on Sunday and thank you again for lunch. It was terrific! I am looking forward to our visit on Thursday evening. I hope you and Dan and Olivia can come on Wednesday evening to Bible Study, there are several I would like to introduce you to. Until then, have a good week.
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