Deuteronomy 17

Deuteronomy 17:1

The Tribe of Levi Set Apart

The fourth element is the setting apart of the tribe of Levi. Even greater than the inheritance we have received, greater than the gift of eternal life is the Giver. The Lord Jesus is the Gift of God (2 Corinthians 9:15). To understand this, we must spiritually belong to the tribe of Levi, of whom it is said that the LORD is his inheritance (Joshua 13:33).

This tribe did not participate in the sin of the golden calf. They have not spared their brethren in exercising the judgment of that sin, filled as they have been with the holiness of the LORD (Exodus 32:25-29). Three tasks of the Levites are mentioned: to carry the ark, to serve the LORD, and to bless in His Name. Knowing our blessings is one thing, but bearing those blessings on our hands through the wilderness is another.

The ark carries us, that is a mighty privilege; but we also carry the ark to protect it against the attacks of the enemy. If God brings enemies on our way, can we then defend the full truth – the ark represents the truth about the Lord Jesus and His work – because we know that truth with our heart? Every believer must be able to say “it is written” and is called above all to be concerned with Christian truth.

The second task is to stand before the LORD to serve Him. We must not only know the truth, but serve the Lord with it. The goal is to worship Him for the truths He has revealed. We will then enter the sanctuary with knowledge and insight and honor God in priestly worship for what He has given us in blessings. We see these blessings in the sanctuary represented in the candlestick, the table of showbread and the altar of incense.

The third task is to bless in His Name. When we have been into the sanctuary, we can proceed out to bless. It is a blessing for our environment, which concerns both our brothers and sisters and the world, when we show the virtues of God. Today it is the privilege of every Christian in a spiritual sense to belong to the tribe of Levi. The privilege is only enjoyed if we put it into practice.

Deuteronomy 17:2

The LORD Listened to Moses’ Intercession

The first occasion of intercession on the mountain is disclosed in Deuteronomy 9 (Deuteronomy 9:9). Of the second occasion, we also read in Deuteronomy 9 (Deuteronomy 9:18; 25). On each occasion, Moses’ intercession has been heard. He has been commanded to proceed ahead of the people to bring them into the land. He who is intercessor and mediator for the people, can also be the guide of those people. Moses is faithful to God and faithful to the people. In his person and service, he points to Christ, the perfect Intercessor and Mediator with God, Who also governs everything on earth for God’s glory.

Deuteronomy 17:3

The LORD Listened to Moses’ Intercession

The first occasion of intercession on the mountain is disclosed in Deuteronomy 9 (Deuteronomy 9:9). Of the second occasion, we also read in Deuteronomy 9 (Deuteronomy 9:18; 25). On each occasion, Moses’ intercession has been heard. He has been commanded to proceed ahead of the people to bring them into the land. He who is intercessor and mediator for the people, can also be the guide of those people. Moses is faithful to God and faithful to the people. In his person and service, he points to Christ, the perfect Intercessor and Mediator with God, Who also governs everything on earth for God’s glory.

Deuteronomy 17:4

To Love and Serve the LORD

After responding with grace to the mediator’s intercession, follows “now” the fitting answer to that great grace given. It is a summary of what is put forward in more detail in the following verses. The God-fearing believer asks: “What shall I render to the LORD for all His benefits toward me?” (Psalms 116:12). If it has become clear to us from the foregoing that God has judged old man and what new things He has given instead of that, what can He expect from us? Is it not that we shall fear Him, walk in His ways, love and serve Him?

It goes further here than in Deuteronomy 6 where the exhortation to love Him also is present (Deuteronomy 6:5). Following on from Deuteronomy 6 we have heard and learned more about ourselves and God. This increases our desire to live to His honor. “His commandments are not burdensome” (1 John 5:3), for we have the new nature, the new life, that is the Lord Jesus. Just as it has been a joy for Him to fulfil the Father’s commandments on earth (John 4:34; John 8:29; John 15:10), so it is for the new life that every child of God possesses. The Holy Spirit is the power of the new life, He works in the new life so that it manifests itself. If we live by the Spirit, we will prosper.

Here and in the verses that directly follow, everything resonates with love. Deuteronomy 10:12 speaks of our love for God and Deuteronomy 10:15 of God’s love for us. In Deuteronomy 10:18-19 the love of the stranger is also addressed.

Deuteronomy 17:5

To Love and Serve the LORD

After responding with grace to the mediator’s intercession, follows “now” the fitting answer to that great grace given. It is a summary of what is put forward in more detail in the following verses. The God-fearing believer asks: “What shall I render to the LORD for all His benefits toward me?” (Psalms 116:12). If it has become clear to us from the foregoing that God has judged old man and what new things He has given instead of that, what can He expect from us? Is it not that we shall fear Him, walk in His ways, love and serve Him?

It goes further here than in Deuteronomy 6 where the exhortation to love Him also is present (Deuteronomy 6:5). Following on from Deuteronomy 6 we have heard and learned more about ourselves and God. This increases our desire to live to His honor. “His commandments are not burdensome” (1 John 5:3), for we have the new nature, the new life, that is the Lord Jesus. Just as it has been a joy for Him to fulfil the Father’s commandments on earth (John 4:34; John 8:29; John 15:10), so it is for the new life that every child of God possesses. The Holy Spirit is the power of the new life, He works in the new life so that it manifests itself. If we live by the Spirit, we will prosper.

Here and in the verses that directly follow, everything resonates with love. Deuteronomy 10:12 speaks of our love for God and Deuteronomy 10:15 of God’s love for us. In Deuteronomy 10:18-19 the love of the stranger is also addressed.

Deuteronomy 17:6

What the LORD Expects from His People

The LORD is presented in His supremacy and exaltation. He is above creation; He is not a part of it. In the universe, He connected Himself only with the offspring of Abraham. The first reason for Israel to love God is therefore that God first loved them and chose them in this special relationship with Him. The apostle John writes about this: “In this is love, not that we loved God, but that He loved us and sent His Son [to be] the propitiation for our sins” and: “We love, because He first loved us” (1 John 4:10; 19; Romans 5:8).

The reaction of the people should be to circumcise their heart. An uncircumcised heart means a heart that is self-willing and harbors rebellion against God (Leviticus 26:41; Ezekiel 44:7; 9). In the Old Testament, too, faith understands that an exclusively outward circumcision cannot have any value to God. The external separation from the nations around them, of which the physical circumcision is the sign, must be accompanied by the circumcision of the heart (Deuteronomy 30:6; Jeremiah 4:4; Jeremiah 9:25-26). For the believers of the New Testament it is not an external circumcision, but an internal circumcision, that of the heart (Romans 2:28-29).

Without circumcision of the heart, no true fear – which means respect for, or true love of God is possible. To confirm this exhortation, Moses points to the Being and acting of God. To penetratingly represent the infinite greatness and power of God, Moses describes Him as “God of gods and the Lord of Lords”. As the God of the gods, He transcends all power and might. As the Lord of Lords, He has unlimited authority over all government and authority in heaven and on earth. He is above all that affects people and their decisions. He gives justice to those who are without protection, and He is full of love for those who are in distress.

The proof that we possess the Divine nature is provided by keeping God’s commandments and showing love. These two characteristics are mentioned in the first letter of John again and again. God loves the stranger, and that also applies to us now. All the love we produce according to the will of God is modelled on the love of God’s own heart.

God’s love has been poured out within our hearts. That love we are therefore able to prove to others. Those who have been in trouble themselves, and have found mercy with God, must have a deep sympathy with those who are also in trouble. They must also be willing to prove their love. God does not see the person of man. He acts out of His own perfect love toward everyone who needs His help, while people tend toward exploitation of the helpless.

Fear or awe, respect for God, is expressed in Deuteronomy 10:20 in three ways: 1. to serve Him which is shown through deed; 2. clinging to Him, as purposed in the heart (Deuteronomy 4:4); 3. swearing by His name, expressed by the mouth (Deuteronomy 6:13). The God to whom they are so intimately connected is their praise. He is worthy of praise. The reason for Israel to do that is given in Deuteronomy 10:22, where Moses points out that God has fulfilled His promise (Genesis 15:5; 13-21).

That God is our praise; He is the object and the content of our priestly service. To this end we are also called: “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Hebrews 13:15). He gives every reason to do so. From our side there is nothing impressive, everything is very meagre. What we have become comes all from God. The reflection of God’s glory will be seen in numerous “stars” (Daniel 12:3; 2 Thessalonians 1:10; Matthew 13:43). This will be reason to praise Him eternally.

Deuteronomy 17:7

What the LORD Expects from His People

The LORD is presented in His supremacy and exaltation. He is above creation; He is not a part of it. In the universe, He connected Himself only with the offspring of Abraham. The first reason for Israel to love God is therefore that God first loved them and chose them in this special relationship with Him. The apostle John writes about this: “In this is love, not that we loved God, but that He loved us and sent His Son [to be] the propitiation for our sins” and: “We love, because He first loved us” (1 John 4:10; 19; Romans 5:8).

The reaction of the people should be to circumcise their heart. An uncircumcised heart means a heart that is self-willing and harbors rebellion against God (Leviticus 26:41; Ezekiel 44:7; 9). In the Old Testament, too, faith understands that an exclusively outward circumcision cannot have any value to God. The external separation from the nations around them, of which the physical circumcision is the sign, must be accompanied by the circumcision of the heart (Deuteronomy 30:6; Jeremiah 4:4; Jeremiah 9:25-26). For the believers of the New Testament it is not an external circumcision, but an internal circumcision, that of the heart (Romans 2:28-29).

Without circumcision of the heart, no true fear – which means respect for, or true love of God is possible. To confirm this exhortation, Moses points to the Being and acting of God. To penetratingly represent the infinite greatness and power of God, Moses describes Him as “God of gods and the Lord of Lords”. As the God of the gods, He transcends all power and might. As the Lord of Lords, He has unlimited authority over all government and authority in heaven and on earth. He is above all that affects people and their decisions. He gives justice to those who are without protection, and He is full of love for those who are in distress.

The proof that we possess the Divine nature is provided by keeping God’s commandments and showing love. These two characteristics are mentioned in the first letter of John again and again. God loves the stranger, and that also applies to us now. All the love we produce according to the will of God is modelled on the love of God’s own heart.

God’s love has been poured out within our hearts. That love we are therefore able to prove to others. Those who have been in trouble themselves, and have found mercy with God, must have a deep sympathy with those who are also in trouble. They must also be willing to prove their love. God does not see the person of man. He acts out of His own perfect love toward everyone who needs His help, while people tend toward exploitation of the helpless.

Fear or awe, respect for God, is expressed in Deuteronomy 10:20 in three ways: 1. to serve Him which is shown through deed; 2. clinging to Him, as purposed in the heart (Deuteronomy 4:4); 3. swearing by His name, expressed by the mouth (Deuteronomy 6:13). The God to whom they are so intimately connected is their praise. He is worthy of praise. The reason for Israel to do that is given in Deuteronomy 10:22, where Moses points out that God has fulfilled His promise (Genesis 15:5; 13-21).

That God is our praise; He is the object and the content of our priestly service. To this end we are also called: “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Hebrews 13:15). He gives every reason to do so. From our side there is nothing impressive, everything is very meagre. What we have become comes all from God. The reflection of God’s glory will be seen in numerous “stars” (Daniel 12:3; 2 Thessalonians 1:10; Matthew 13:43). This will be reason to praise Him eternally.

Deuteronomy 17:8

What the LORD Expects from His People

The LORD is presented in His supremacy and exaltation. He is above creation; He is not a part of it. In the universe, He connected Himself only with the offspring of Abraham. The first reason for Israel to love God is therefore that God first loved them and chose them in this special relationship with Him. The apostle John writes about this: “In this is love, not that we loved God, but that He loved us and sent His Son [to be] the propitiation for our sins” and: “We love, because He first loved us” (1 John 4:10; 19; Romans 5:8).

The reaction of the people should be to circumcise their heart. An uncircumcised heart means a heart that is self-willing and harbors rebellion against God (Leviticus 26:41; Ezekiel 44:7; 9). In the Old Testament, too, faith understands that an exclusively outward circumcision cannot have any value to God. The external separation from the nations around them, of which the physical circumcision is the sign, must be accompanied by the circumcision of the heart (Deuteronomy 30:6; Jeremiah 4:4; Jeremiah 9:25-26). For the believers of the New Testament it is not an external circumcision, but an internal circumcision, that of the heart (Romans 2:28-29).

Without circumcision of the heart, no true fear – which means respect for, or true love of God is possible. To confirm this exhortation, Moses points to the Being and acting of God. To penetratingly represent the infinite greatness and power of God, Moses describes Him as “God of gods and the Lord of Lords”. As the God of the gods, He transcends all power and might. As the Lord of Lords, He has unlimited authority over all government and authority in heaven and on earth. He is above all that affects people and their decisions. He gives justice to those who are without protection, and He is full of love for those who are in distress.

The proof that we possess the Divine nature is provided by keeping God’s commandments and showing love. These two characteristics are mentioned in the first letter of John again and again. God loves the stranger, and that also applies to us now. All the love we produce according to the will of God is modelled on the love of God’s own heart.

God’s love has been poured out within our hearts. That love we are therefore able to prove to others. Those who have been in trouble themselves, and have found mercy with God, must have a deep sympathy with those who are also in trouble. They must also be willing to prove their love. God does not see the person of man. He acts out of His own perfect love toward everyone who needs His help, while people tend toward exploitation of the helpless.

Fear or awe, respect for God, is expressed in Deuteronomy 10:20 in three ways: 1. to serve Him which is shown through deed; 2. clinging to Him, as purposed in the heart (Deuteronomy 4:4); 3. swearing by His name, expressed by the mouth (Deuteronomy 6:13). The God to whom they are so intimately connected is their praise. He is worthy of praise. The reason for Israel to do that is given in Deuteronomy 10:22, where Moses points out that God has fulfilled His promise (Genesis 15:5; 13-21).

That God is our praise; He is the object and the content of our priestly service. To this end we are also called: “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Hebrews 13:15). He gives every reason to do so. From our side there is nothing impressive, everything is very meagre. What we have become comes all from God. The reflection of God’s glory will be seen in numerous “stars” (Daniel 12:3; 2 Thessalonians 1:10; Matthew 13:43). This will be reason to praise Him eternally.

Deuteronomy 17:9

What the LORD Expects from His People

The LORD is presented in His supremacy and exaltation. He is above creation; He is not a part of it. In the universe, He connected Himself only with the offspring of Abraham. The first reason for Israel to love God is therefore that God first loved them and chose them in this special relationship with Him. The apostle John writes about this: “In this is love, not that we loved God, but that He loved us and sent His Son [to be] the propitiation for our sins” and: “We love, because He first loved us” (1 John 4:10; 19; Romans 5:8).

The reaction of the people should be to circumcise their heart. An uncircumcised heart means a heart that is self-willing and harbors rebellion against God (Leviticus 26:41; Ezekiel 44:7; 9). In the Old Testament, too, faith understands that an exclusively outward circumcision cannot have any value to God. The external separation from the nations around them, of which the physical circumcision is the sign, must be accompanied by the circumcision of the heart (Deuteronomy 30:6; Jeremiah 4:4; Jeremiah 9:25-26). For the believers of the New Testament it is not an external circumcision, but an internal circumcision, that of the heart (Romans 2:28-29).

Without circumcision of the heart, no true fear – which means respect for, or true love of God is possible. To confirm this exhortation, Moses points to the Being and acting of God. To penetratingly represent the infinite greatness and power of God, Moses describes Him as “God of gods and the Lord of Lords”. As the God of the gods, He transcends all power and might. As the Lord of Lords, He has unlimited authority over all government and authority in heaven and on earth. He is above all that affects people and their decisions. He gives justice to those who are without protection, and He is full of love for those who are in distress.

The proof that we possess the Divine nature is provided by keeping God’s commandments and showing love. These two characteristics are mentioned in the first letter of John again and again. God loves the stranger, and that also applies to us now. All the love we produce according to the will of God is modelled on the love of God’s own heart.

God’s love has been poured out within our hearts. That love we are therefore able to prove to others. Those who have been in trouble themselves, and have found mercy with God, must have a deep sympathy with those who are also in trouble. They must also be willing to prove their love. God does not see the person of man. He acts out of His own perfect love toward everyone who needs His help, while people tend toward exploitation of the helpless.

Fear or awe, respect for God, is expressed in Deuteronomy 10:20 in three ways: 1. to serve Him which is shown through deed; 2. clinging to Him, as purposed in the heart (Deuteronomy 4:4); 3. swearing by His name, expressed by the mouth (Deuteronomy 6:13). The God to whom they are so intimately connected is their praise. He is worthy of praise. The reason for Israel to do that is given in Deuteronomy 10:22, where Moses points out that God has fulfilled His promise (Genesis 15:5; 13-21).

That God is our praise; He is the object and the content of our priestly service. To this end we are also called: “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Hebrews 13:15). He gives every reason to do so. From our side there is nothing impressive, everything is very meagre. What we have become comes all from God. The reflection of God’s glory will be seen in numerous “stars” (Daniel 12:3; 2 Thessalonians 1:10; Matthew 13:43). This will be reason to praise Him eternally.

Deuteronomy 17:10

What the LORD Expects from His People

The LORD is presented in His supremacy and exaltation. He is above creation; He is not a part of it. In the universe, He connected Himself only with the offspring of Abraham. The first reason for Israel to love God is therefore that God first loved them and chose them in this special relationship with Him. The apostle John writes about this: “In this is love, not that we loved God, but that He loved us and sent His Son [to be] the propitiation for our sins” and: “We love, because He first loved us” (1 John 4:10; 19; Romans 5:8).

The reaction of the people should be to circumcise their heart. An uncircumcised heart means a heart that is self-willing and harbors rebellion against God (Leviticus 26:41; Ezekiel 44:7; 9). In the Old Testament, too, faith understands that an exclusively outward circumcision cannot have any value to God. The external separation from the nations around them, of which the physical circumcision is the sign, must be accompanied by the circumcision of the heart (Deuteronomy 30:6; Jeremiah 4:4; Jeremiah 9:25-26). For the believers of the New Testament it is not an external circumcision, but an internal circumcision, that of the heart (Romans 2:28-29).

Without circumcision of the heart, no true fear – which means respect for, or true love of God is possible. To confirm this exhortation, Moses points to the Being and acting of God. To penetratingly represent the infinite greatness and power of God, Moses describes Him as “God of gods and the Lord of Lords”. As the God of the gods, He transcends all power and might. As the Lord of Lords, He has unlimited authority over all government and authority in heaven and on earth. He is above all that affects people and their decisions. He gives justice to those who are without protection, and He is full of love for those who are in distress.

The proof that we possess the Divine nature is provided by keeping God’s commandments and showing love. These two characteristics are mentioned in the first letter of John again and again. God loves the stranger, and that also applies to us now. All the love we produce according to the will of God is modelled on the love of God’s own heart.

God’s love has been poured out within our hearts. That love we are therefore able to prove to others. Those who have been in trouble themselves, and have found mercy with God, must have a deep sympathy with those who are also in trouble. They must also be willing to prove their love. God does not see the person of man. He acts out of His own perfect love toward everyone who needs His help, while people tend toward exploitation of the helpless.

Fear or awe, respect for God, is expressed in Deuteronomy 10:20 in three ways: 1. to serve Him which is shown through deed; 2. clinging to Him, as purposed in the heart (Deuteronomy 4:4); 3. swearing by His name, expressed by the mouth (Deuteronomy 6:13). The God to whom they are so intimately connected is their praise. He is worthy of praise. The reason for Israel to do that is given in Deuteronomy 10:22, where Moses points out that God has fulfilled His promise (Genesis 15:5; 13-21).

That God is our praise; He is the object and the content of our priestly service. To this end we are also called: “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Hebrews 13:15). He gives every reason to do so. From our side there is nothing impressive, everything is very meagre. What we have become comes all from God. The reflection of God’s glory will be seen in numerous “stars” (Daniel 12:3; 2 Thessalonians 1:10; Matthew 13:43). This will be reason to praise Him eternally.

Deuteronomy 17:11

What the LORD Expects from His People

The LORD is presented in His supremacy and exaltation. He is above creation; He is not a part of it. In the universe, He connected Himself only with the offspring of Abraham. The first reason for Israel to love God is therefore that God first loved them and chose them in this special relationship with Him. The apostle John writes about this: “In this is love, not that we loved God, but that He loved us and sent His Son [to be] the propitiation for our sins” and: “We love, because He first loved us” (1 John 4:10; 19; Romans 5:8).

The reaction of the people should be to circumcise their heart. An uncircumcised heart means a heart that is self-willing and harbors rebellion against God (Leviticus 26:41; Ezekiel 44:7; 9). In the Old Testament, too, faith understands that an exclusively outward circumcision cannot have any value to God. The external separation from the nations around them, of which the physical circumcision is the sign, must be accompanied by the circumcision of the heart (Deuteronomy 30:6; Jeremiah 4:4; Jeremiah 9:25-26). For the believers of the New Testament it is not an external circumcision, but an internal circumcision, that of the heart (Romans 2:28-29).

Without circumcision of the heart, no true fear – which means respect for, or true love of God is possible. To confirm this exhortation, Moses points to the Being and acting of God. To penetratingly represent the infinite greatness and power of God, Moses describes Him as “God of gods and the Lord of Lords”. As the God of the gods, He transcends all power and might. As the Lord of Lords, He has unlimited authority over all government and authority in heaven and on earth. He is above all that affects people and their decisions. He gives justice to those who are without protection, and He is full of love for those who are in distress.

The proof that we possess the Divine nature is provided by keeping God’s commandments and showing love. These two characteristics are mentioned in the first letter of John again and again. God loves the stranger, and that also applies to us now. All the love we produce according to the will of God is modelled on the love of God’s own heart.

God’s love has been poured out within our hearts. That love we are therefore able to prove to others. Those who have been in trouble themselves, and have found mercy with God, must have a deep sympathy with those who are also in trouble. They must also be willing to prove their love. God does not see the person of man. He acts out of His own perfect love toward everyone who needs His help, while people tend toward exploitation of the helpless.

Fear or awe, respect for God, is expressed in Deuteronomy 10:20 in three ways: 1. to serve Him which is shown through deed; 2. clinging to Him, as purposed in the heart (Deuteronomy 4:4); 3. swearing by His name, expressed by the mouth (Deuteronomy 6:13). The God to whom they are so intimately connected is their praise. He is worthy of praise. The reason for Israel to do that is given in Deuteronomy 10:22, where Moses points out that God has fulfilled His promise (Genesis 15:5; 13-21).

That God is our praise; He is the object and the content of our priestly service. To this end we are also called: “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Hebrews 13:15). He gives every reason to do so. From our side there is nothing impressive, everything is very meagre. What we have become comes all from God. The reflection of God’s glory will be seen in numerous “stars” (Daniel 12:3; 2 Thessalonians 1:10; Matthew 13:43). This will be reason to praise Him eternally.

Deuteronomy 17:12

What the LORD Expects from His People

The LORD is presented in His supremacy and exaltation. He is above creation; He is not a part of it. In the universe, He connected Himself only with the offspring of Abraham. The first reason for Israel to love God is therefore that God first loved them and chose them in this special relationship with Him. The apostle John writes about this: “In this is love, not that we loved God, but that He loved us and sent His Son [to be] the propitiation for our sins” and: “We love, because He first loved us” (1 John 4:10; 19; Romans 5:8).

The reaction of the people should be to circumcise their heart. An uncircumcised heart means a heart that is self-willing and harbors rebellion against God (Leviticus 26:41; Ezekiel 44:7; 9). In the Old Testament, too, faith understands that an exclusively outward circumcision cannot have any value to God. The external separation from the nations around them, of which the physical circumcision is the sign, must be accompanied by the circumcision of the heart (Deuteronomy 30:6; Jeremiah 4:4; Jeremiah 9:25-26). For the believers of the New Testament it is not an external circumcision, but an internal circumcision, that of the heart (Romans 2:28-29).

Without circumcision of the heart, no true fear – which means respect for, or true love of God is possible. To confirm this exhortation, Moses points to the Being and acting of God. To penetratingly represent the infinite greatness and power of God, Moses describes Him as “God of gods and the Lord of Lords”. As the God of the gods, He transcends all power and might. As the Lord of Lords, He has unlimited authority over all government and authority in heaven and on earth. He is above all that affects people and their decisions. He gives justice to those who are without protection, and He is full of love for those who are in distress.

The proof that we possess the Divine nature is provided by keeping God’s commandments and showing love. These two characteristics are mentioned in the first letter of John again and again. God loves the stranger, and that also applies to us now. All the love we produce according to the will of God is modelled on the love of God’s own heart.

God’s love has been poured out within our hearts. That love we are therefore able to prove to others. Those who have been in trouble themselves, and have found mercy with God, must have a deep sympathy with those who are also in trouble. They must also be willing to prove their love. God does not see the person of man. He acts out of His own perfect love toward everyone who needs His help, while people tend toward exploitation of the helpless.

Fear or awe, respect for God, is expressed in Deuteronomy 10:20 in three ways: 1. to serve Him which is shown through deed; 2. clinging to Him, as purposed in the heart (Deuteronomy 4:4); 3. swearing by His name, expressed by the mouth (Deuteronomy 6:13). The God to whom they are so intimately connected is their praise. He is worthy of praise. The reason for Israel to do that is given in Deuteronomy 10:22, where Moses points out that God has fulfilled His promise (Genesis 15:5; 13-21).

That God is our praise; He is the object and the content of our priestly service. To this end we are also called: “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Hebrews 13:15). He gives every reason to do so. From our side there is nothing impressive, everything is very meagre. What we have become comes all from God. The reflection of God’s glory will be seen in numerous “stars” (Daniel 12:3; 2 Thessalonians 1:10; Matthew 13:43). This will be reason to praise Him eternally.

Deuteronomy 17:13

What the LORD Expects from His People

The LORD is presented in His supremacy and exaltation. He is above creation; He is not a part of it. In the universe, He connected Himself only with the offspring of Abraham. The first reason for Israel to love God is therefore that God first loved them and chose them in this special relationship with Him. The apostle John writes about this: “In this is love, not that we loved God, but that He loved us and sent His Son [to be] the propitiation for our sins” and: “We love, because He first loved us” (1 John 4:10; 19; Romans 5:8).

The reaction of the people should be to circumcise their heart. An uncircumcised heart means a heart that is self-willing and harbors rebellion against God (Leviticus 26:41; Ezekiel 44:7; 9). In the Old Testament, too, faith understands that an exclusively outward circumcision cannot have any value to God. The external separation from the nations around them, of which the physical circumcision is the sign, must be accompanied by the circumcision of the heart (Deuteronomy 30:6; Jeremiah 4:4; Jeremiah 9:25-26). For the believers of the New Testament it is not an external circumcision, but an internal circumcision, that of the heart (Romans 2:28-29).

Without circumcision of the heart, no true fear – which means respect for, or true love of God is possible. To confirm this exhortation, Moses points to the Being and acting of God. To penetratingly represent the infinite greatness and power of God, Moses describes Him as “God of gods and the Lord of Lords”. As the God of the gods, He transcends all power and might. As the Lord of Lords, He has unlimited authority over all government and authority in heaven and on earth. He is above all that affects people and their decisions. He gives justice to those who are without protection, and He is full of love for those who are in distress.

The proof that we possess the Divine nature is provided by keeping God’s commandments and showing love. These two characteristics are mentioned in the first letter of John again and again. God loves the stranger, and that also applies to us now. All the love we produce according to the will of God is modelled on the love of God’s own heart.

God’s love has been poured out within our hearts. That love we are therefore able to prove to others. Those who have been in trouble themselves, and have found mercy with God, must have a deep sympathy with those who are also in trouble. They must also be willing to prove their love. God does not see the person of man. He acts out of His own perfect love toward everyone who needs His help, while people tend toward exploitation of the helpless.

Fear or awe, respect for God, is expressed in Deuteronomy 10:20 in three ways: 1. to serve Him which is shown through deed; 2. clinging to Him, as purposed in the heart (Deuteronomy 4:4); 3. swearing by His name, expressed by the mouth (Deuteronomy 6:13). The God to whom they are so intimately connected is their praise. He is worthy of praise. The reason for Israel to do that is given in Deuteronomy 10:22, where Moses points out that God has fulfilled His promise (Genesis 15:5; 13-21).

That God is our praise; He is the object and the content of our priestly service. To this end we are also called: “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Hebrews 13:15). He gives every reason to do so. From our side there is nothing impressive, everything is very meagre. What we have become comes all from God. The reflection of God’s glory will be seen in numerous “stars” (Daniel 12:3; 2 Thessalonians 1:10; Matthew 13:43). This will be reason to praise Him eternally.

Deuteronomy 17:14

What the LORD Expects from His People

The LORD is presented in His supremacy and exaltation. He is above creation; He is not a part of it. In the universe, He connected Himself only with the offspring of Abraham. The first reason for Israel to love God is therefore that God first loved them and chose them in this special relationship with Him. The apostle John writes about this: “In this is love, not that we loved God, but that He loved us and sent His Son [to be] the propitiation for our sins” and: “We love, because He first loved us” (1 John 4:10; 19; Romans 5:8).

The reaction of the people should be to circumcise their heart. An uncircumcised heart means a heart that is self-willing and harbors rebellion against God (Leviticus 26:41; Ezekiel 44:7; 9). In the Old Testament, too, faith understands that an exclusively outward circumcision cannot have any value to God. The external separation from the nations around them, of which the physical circumcision is the sign, must be accompanied by the circumcision of the heart (Deuteronomy 30:6; Jeremiah 4:4; Jeremiah 9:25-26). For the believers of the New Testament it is not an external circumcision, but an internal circumcision, that of the heart (Romans 2:28-29).

Without circumcision of the heart, no true fear – which means respect for, or true love of God is possible. To confirm this exhortation, Moses points to the Being and acting of God. To penetratingly represent the infinite greatness and power of God, Moses describes Him as “God of gods and the Lord of Lords”. As the God of the gods, He transcends all power and might. As the Lord of Lords, He has unlimited authority over all government and authority in heaven and on earth. He is above all that affects people and their decisions. He gives justice to those who are without protection, and He is full of love for those who are in distress.

The proof that we possess the Divine nature is provided by keeping God’s commandments and showing love. These two characteristics are mentioned in the first letter of John again and again. God loves the stranger, and that also applies to us now. All the love we produce according to the will of God is modelled on the love of God’s own heart.

God’s love has been poured out within our hearts. That love we are therefore able to prove to others. Those who have been in trouble themselves, and have found mercy with God, must have a deep sympathy with those who are also in trouble. They must also be willing to prove their love. God does not see the person of man. He acts out of His own perfect love toward everyone who needs His help, while people tend toward exploitation of the helpless.

Fear or awe, respect for God, is expressed in Deuteronomy 10:20 in three ways: 1. to serve Him which is shown through deed; 2. clinging to Him, as purposed in the heart (Deuteronomy 4:4); 3. swearing by His name, expressed by the mouth (Deuteronomy 6:13). The God to whom they are so intimately connected is their praise. He is worthy of praise. The reason for Israel to do that is given in Deuteronomy 10:22, where Moses points out that God has fulfilled His promise (Genesis 15:5; 13-21).

That God is our praise; He is the object and the content of our priestly service. To this end we are also called: “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Hebrews 13:15). He gives every reason to do so. From our side there is nothing impressive, everything is very meagre. What we have become comes all from God. The reflection of God’s glory will be seen in numerous “stars” (Daniel 12:3; 2 Thessalonians 1:10; Matthew 13:43). This will be reason to praise Him eternally.

Deuteronomy 17:16

Introduction

Deuteronomy 11 is the last chapter of the first part of the book. This can be seen in the first verse of Deuteronomy 12 (Deuteronomy 12:1). In Deuteronomy 1-11 we have a retrospect on the wilderness journey and a look ahead to the land that Israel will take possession of. First they are taught what they are themselves, what is in their hearts, and what the flesh, that is sinful nature, is. Then the gaze is turned to the land they will inherit to warm the hearts of the people to take possession of it. Both aspects are discussed again in Deuteronomy 11.

Deuteronomy 11 can be divided into three sections: 1. Deuteronomy 11:1-9 look back on what lies behind them, so that they may learn lessons from it. 2. Deuteronomy 11:10-21 show what lies before them, a description of the land, to awaken the people to long to enter the land. 3. Deuteronomy 11:22-32 suggest that the people are responsible for making the right choice now: the blessing or the curse. The love of God occurs in every section (Deuteronomy 11:1; 13; 22). God has every reason to ask us for the love response.

The Deeds of the LORD for the People

Moses addresses the word to those who have seen with their own eyes (Deuteronomy 11:7) what the LORD has done in Egypt (Deuteronomy 11:3) and in the wilderness (Deuteronomy 11:5). They do not belong to the family condemned to die in the wilderness because of their disobedience to Kadesh-barnea (Deuteronomy 1:35-36). They are people who were, at the time, between zero and twenty years of age (Numbers 14:29-30) and have remained alive (Numbers 14:31). Although young at the time, they have seen the great redemptive acts of God as a result of which they are now about to enter the promised land.

Moses speaks to men aged between forty and sixty, the most responsible, a generation rich in experience. Their children don’t have that experience. He repeats his exhortation to love the LORD and to keep his commandments. Love and obedience always belong together.

The constant repetition of thoughts, words and sentences is characteristic of the message of this book. The repetition shows the intensity of the LORD’s desire to mold His people so that they are ready to conquer Canaan and settle there. Through this repetition Moses tries to imprint the necessity of a full adherence to the LORD in the minds of the people. This chapter is a remarkable illustration of this hammering repeating style. We find the exhortations to love, to remember, to perceive, to worship and serve, to obey, to learn, and to walk in the ways of the LORD.

In the retrospective of the past, Moses points to three special lessons: 1. The redemption from Egypt (Deuteronomy 11:3-4). 2. The journey through the wilderness (Deuteronomy 11:5). 3. The rebellion of Dathan and Abiram (Deuteronomy 11:6-7).

The LORD has destroyed Egypt “completely”, literally “till this day”. Although the extermination of the Egyptians took place forty years ago, its effect is noticeable on the day when Moses speaks his words to the people. A spiritual application is that what God did to the world when His Son died on the cross (Galatians 6:14) must have its effect on every day of our lives.

The lesson of Egypt is that the wisdom of the world has come to an end. The letter to the Colossians shows the danger of it. Everything of God is in Christ, of Whom it is said to us: “And in Him you have been made complete, and He is the head over all rule and authority” (Colossians 2:10). Anyone who believes that the wisdom of the world can contribute something to taking possession of the land has not learned the lesson of what God has done with Egypt.

The second lesson is the journey through the wilderness, where I meet the second enemy: my own flesh. Do I know and recognize that enemy? Do I give up the flesh to the place where rightfully it belongs, death. Do I “consider” myself “to be dead to sin” (Romans 6:11a)? To take possession of the land, an enemy must always be expelled.

The third enemy, Dathan and Abiram, comprise the third lesson. This enemy is among the people of God, can be considered as the Christian testimony. Dathan and Abiram have attempted to appropriate the authority of Moses and rebelled against it. [Korah is not mentioned, possibly because his sons have been spared (Numbers 26:9-11).] This rebellion has been seen in the posturing of the roman catholic church since the Middle Ages. The question we can attach to it is: With us, does Christ have all authority?

Deuteronomy 17:17

Introduction

Deuteronomy 11 is the last chapter of the first part of the book. This can be seen in the first verse of Deuteronomy 12 (Deuteronomy 12:1). In Deuteronomy 1-11 we have a retrospect on the wilderness journey and a look ahead to the land that Israel will take possession of. First they are taught what they are themselves, what is in their hearts, and what the flesh, that is sinful nature, is. Then the gaze is turned to the land they will inherit to warm the hearts of the people to take possession of it. Both aspects are discussed again in Deuteronomy 11.

Deuteronomy 11 can be divided into three sections: 1. Deuteronomy 11:1-9 look back on what lies behind them, so that they may learn lessons from it. 2. Deuteronomy 11:10-21 show what lies before them, a description of the land, to awaken the people to long to enter the land. 3. Deuteronomy 11:22-32 suggest that the people are responsible for making the right choice now: the blessing or the curse. The love of God occurs in every section (Deuteronomy 11:1; 13; 22). God has every reason to ask us for the love response.

The Deeds of the LORD for the People

Moses addresses the word to those who have seen with their own eyes (Deuteronomy 11:7) what the LORD has done in Egypt (Deuteronomy 11:3) and in the wilderness (Deuteronomy 11:5). They do not belong to the family condemned to die in the wilderness because of their disobedience to Kadesh-barnea (Deuteronomy 1:35-36). They are people who were, at the time, between zero and twenty years of age (Numbers 14:29-30) and have remained alive (Numbers 14:31). Although young at the time, they have seen the great redemptive acts of God as a result of which they are now about to enter the promised land.

Moses speaks to men aged between forty and sixty, the most responsible, a generation rich in experience. Their children don’t have that experience. He repeats his exhortation to love the LORD and to keep his commandments. Love and obedience always belong together.

The constant repetition of thoughts, words and sentences is characteristic of the message of this book. The repetition shows the intensity of the LORD’s desire to mold His people so that they are ready to conquer Canaan and settle there. Through this repetition Moses tries to imprint the necessity of a full adherence to the LORD in the minds of the people. This chapter is a remarkable illustration of this hammering repeating style. We find the exhortations to love, to remember, to perceive, to worship and serve, to obey, to learn, and to walk in the ways of the LORD.

In the retrospective of the past, Moses points to three special lessons: 1. The redemption from Egypt (Deuteronomy 11:3-4). 2. The journey through the wilderness (Deuteronomy 11:5). 3. The rebellion of Dathan and Abiram (Deuteronomy 11:6-7).

The LORD has destroyed Egypt “completely”, literally “till this day”. Although the extermination of the Egyptians took place forty years ago, its effect is noticeable on the day when Moses speaks his words to the people. A spiritual application is that what God did to the world when His Son died on the cross (Galatians 6:14) must have its effect on every day of our lives.

The lesson of Egypt is that the wisdom of the world has come to an end. The letter to the Colossians shows the danger of it. Everything of God is in Christ, of Whom it is said to us: “And in Him you have been made complete, and He is the head over all rule and authority” (Colossians 2:10). Anyone who believes that the wisdom of the world can contribute something to taking possession of the land has not learned the lesson of what God has done with Egypt.

The second lesson is the journey through the wilderness, where I meet the second enemy: my own flesh. Do I know and recognize that enemy? Do I give up the flesh to the place where rightfully it belongs, death. Do I “consider” myself “to be dead to sin” (Romans 6:11a)? To take possession of the land, an enemy must always be expelled.

The third enemy, Dathan and Abiram, comprise the third lesson. This enemy is among the people of God, can be considered as the Christian testimony. Dathan and Abiram have attempted to appropriate the authority of Moses and rebelled against it. [Korah is not mentioned, possibly because his sons have been spared (Numbers 26:9-11).] This rebellion has been seen in the posturing of the roman catholic church since the Middle Ages. The question we can attach to it is: With us, does Christ have all authority?

Deuteronomy 17:18

Introduction

Deuteronomy 11 is the last chapter of the first part of the book. This can be seen in the first verse of Deuteronomy 12 (Deuteronomy 12:1). In Deuteronomy 1-11 we have a retrospect on the wilderness journey and a look ahead to the land that Israel will take possession of. First they are taught what they are themselves, what is in their hearts, and what the flesh, that is sinful nature, is. Then the gaze is turned to the land they will inherit to warm the hearts of the people to take possession of it. Both aspects are discussed again in Deuteronomy 11.

Deuteronomy 11 can be divided into three sections: 1. Deuteronomy 11:1-9 look back on what lies behind them, so that they may learn lessons from it. 2. Deuteronomy 11:10-21 show what lies before them, a description of the land, to awaken the people to long to enter the land. 3. Deuteronomy 11:22-32 suggest that the people are responsible for making the right choice now: the blessing or the curse. The love of God occurs in every section (Deuteronomy 11:1; 13; 22). God has every reason to ask us for the love response.

The Deeds of the LORD for the People

Moses addresses the word to those who have seen with their own eyes (Deuteronomy 11:7) what the LORD has done in Egypt (Deuteronomy 11:3) and in the wilderness (Deuteronomy 11:5). They do not belong to the family condemned to die in the wilderness because of their disobedience to Kadesh-barnea (Deuteronomy 1:35-36). They are people who were, at the time, between zero and twenty years of age (Numbers 14:29-30) and have remained alive (Numbers 14:31). Although young at the time, they have seen the great redemptive acts of God as a result of which they are now about to enter the promised land.

Moses speaks to men aged between forty and sixty, the most responsible, a generation rich in experience. Their children don’t have that experience. He repeats his exhortation to love the LORD and to keep his commandments. Love and obedience always belong together.

The constant repetition of thoughts, words and sentences is characteristic of the message of this book. The repetition shows the intensity of the LORD’s desire to mold His people so that they are ready to conquer Canaan and settle there. Through this repetition Moses tries to imprint the necessity of a full adherence to the LORD in the minds of the people. This chapter is a remarkable illustration of this hammering repeating style. We find the exhortations to love, to remember, to perceive, to worship and serve, to obey, to learn, and to walk in the ways of the LORD.

In the retrospective of the past, Moses points to three special lessons: 1. The redemption from Egypt (Deuteronomy 11:3-4). 2. The journey through the wilderness (Deuteronomy 11:5). 3. The rebellion of Dathan and Abiram (Deuteronomy 11:6-7).

The LORD has destroyed Egypt “completely”, literally “till this day”. Although the extermination of the Egyptians took place forty years ago, its effect is noticeable on the day when Moses speaks his words to the people. A spiritual application is that what God did to the world when His Son died on the cross (Galatians 6:14) must have its effect on every day of our lives.

The lesson of Egypt is that the wisdom of the world has come to an end. The letter to the Colossians shows the danger of it. Everything of God is in Christ, of Whom it is said to us: “And in Him you have been made complete, and He is the head over all rule and authority” (Colossians 2:10). Anyone who believes that the wisdom of the world can contribute something to taking possession of the land has not learned the lesson of what God has done with Egypt.

The second lesson is the journey through the wilderness, where I meet the second enemy: my own flesh. Do I know and recognize that enemy? Do I give up the flesh to the place where rightfully it belongs, death. Do I “consider” myself “to be dead to sin” (Romans 6:11a)? To take possession of the land, an enemy must always be expelled.

The third enemy, Dathan and Abiram, comprise the third lesson. This enemy is among the people of God, can be considered as the Christian testimony. Dathan and Abiram have attempted to appropriate the authority of Moses and rebelled against it. [Korah is not mentioned, possibly because his sons have been spared (Numbers 26:9-11).] This rebellion has been seen in the posturing of the roman catholic church since the Middle Ages. The question we can attach to it is: With us, does Christ have all authority?

Deuteronomy 17:19

Introduction

Deuteronomy 11 is the last chapter of the first part of the book. This can be seen in the first verse of Deuteronomy 12 (Deuteronomy 12:1). In Deuteronomy 1-11 we have a retrospect on the wilderness journey and a look ahead to the land that Israel will take possession of. First they are taught what they are themselves, what is in their hearts, and what the flesh, that is sinful nature, is. Then the gaze is turned to the land they will inherit to warm the hearts of the people to take possession of it. Both aspects are discussed again in Deuteronomy 11.

Deuteronomy 11 can be divided into three sections: 1. Deuteronomy 11:1-9 look back on what lies behind them, so that they may learn lessons from it. 2. Deuteronomy 11:10-21 show what lies before them, a description of the land, to awaken the people to long to enter the land. 3. Deuteronomy 11:22-32 suggest that the people are responsible for making the right choice now: the blessing or the curse. The love of God occurs in every section (Deuteronomy 11:1; 13; 22). God has every reason to ask us for the love response.

The Deeds of the LORD for the People

Moses addresses the word to those who have seen with their own eyes (Deuteronomy 11:7) what the LORD has done in Egypt (Deuteronomy 11:3) and in the wilderness (Deuteronomy 11:5). They do not belong to the family condemned to die in the wilderness because of their disobedience to Kadesh-barnea (Deuteronomy 1:35-36). They are people who were, at the time, between zero and twenty years of age (Numbers 14:29-30) and have remained alive (Numbers 14:31). Although young at the time, they have seen the great redemptive acts of God as a result of which they are now about to enter the promised land.

Moses speaks to men aged between forty and sixty, the most responsible, a generation rich in experience. Their children don’t have that experience. He repeats his exhortation to love the LORD and to keep his commandments. Love and obedience always belong together.

The constant repetition of thoughts, words and sentences is characteristic of the message of this book. The repetition shows the intensity of the LORD’s desire to mold His people so that they are ready to conquer Canaan and settle there. Through this repetition Moses tries to imprint the necessity of a full adherence to the LORD in the minds of the people. This chapter is a remarkable illustration of this hammering repeating style. We find the exhortations to love, to remember, to perceive, to worship and serve, to obey, to learn, and to walk in the ways of the LORD.

In the retrospective of the past, Moses points to three special lessons: 1. The redemption from Egypt (Deuteronomy 11:3-4). 2. The journey through the wilderness (Deuteronomy 11:5). 3. The rebellion of Dathan and Abiram (Deuteronomy 11:6-7).

The LORD has destroyed Egypt “completely”, literally “till this day”. Although the extermination of the Egyptians took place forty years ago, its effect is noticeable on the day when Moses speaks his words to the people. A spiritual application is that what God did to the world when His Son died on the cross (Galatians 6:14) must have its effect on every day of our lives.

The lesson of Egypt is that the wisdom of the world has come to an end. The letter to the Colossians shows the danger of it. Everything of God is in Christ, of Whom it is said to us: “And in Him you have been made complete, and He is the head over all rule and authority” (Colossians 2:10). Anyone who believes that the wisdom of the world can contribute something to taking possession of the land has not learned the lesson of what God has done with Egypt.

The second lesson is the journey through the wilderness, where I meet the second enemy: my own flesh. Do I know and recognize that enemy? Do I give up the flesh to the place where rightfully it belongs, death. Do I “consider” myself “to be dead to sin” (Romans 6:11a)? To take possession of the land, an enemy must always be expelled.

The third enemy, Dathan and Abiram, comprise the third lesson. This enemy is among the people of God, can be considered as the Christian testimony. Dathan and Abiram have attempted to appropriate the authority of Moses and rebelled against it. [Korah is not mentioned, possibly because his sons have been spared (Numbers 26:9-11).] This rebellion has been seen in the posturing of the roman catholic church since the Middle Ages. The question we can attach to it is: With us, does Christ have all authority?

Deuteronomy 17:20

Introduction

Deuteronomy 11 is the last chapter of the first part of the book. This can be seen in the first verse of Deuteronomy 12 (Deuteronomy 12:1). In Deuteronomy 1-11 we have a retrospect on the wilderness journey and a look ahead to the land that Israel will take possession of. First they are taught what they are themselves, what is in their hearts, and what the flesh, that is sinful nature, is. Then the gaze is turned to the land they will inherit to warm the hearts of the people to take possession of it. Both aspects are discussed again in Deuteronomy 11.

Deuteronomy 11 can be divided into three sections: 1. Deuteronomy 11:1-9 look back on what lies behind them, so that they may learn lessons from it. 2. Deuteronomy 11:10-21 show what lies before them, a description of the land, to awaken the people to long to enter the land. 3. Deuteronomy 11:22-32 suggest that the people are responsible for making the right choice now: the blessing or the curse. The love of God occurs in every section (Deuteronomy 11:1; 13; 22). God has every reason to ask us for the love response.

The Deeds of the LORD for the People

Moses addresses the word to those who have seen with their own eyes (Deuteronomy 11:7) what the LORD has done in Egypt (Deuteronomy 11:3) and in the wilderness (Deuteronomy 11:5). They do not belong to the family condemned to die in the wilderness because of their disobedience to Kadesh-barnea (Deuteronomy 1:35-36). They are people who were, at the time, between zero and twenty years of age (Numbers 14:29-30) and have remained alive (Numbers 14:31). Although young at the time, they have seen the great redemptive acts of God as a result of which they are now about to enter the promised land.

Moses speaks to men aged between forty and sixty, the most responsible, a generation rich in experience. Their children don’t have that experience. He repeats his exhortation to love the LORD and to keep his commandments. Love and obedience always belong together.

The constant repetition of thoughts, words and sentences is characteristic of the message of this book. The repetition shows the intensity of the LORD’s desire to mold His people so that they are ready to conquer Canaan and settle there. Through this repetition Moses tries to imprint the necessity of a full adherence to the LORD in the minds of the people. This chapter is a remarkable illustration of this hammering repeating style. We find the exhortations to love, to remember, to perceive, to worship and serve, to obey, to learn, and to walk in the ways of the LORD.

In the retrospective of the past, Moses points to three special lessons: 1. The redemption from Egypt (Deuteronomy 11:3-4). 2. The journey through the wilderness (Deuteronomy 11:5). 3. The rebellion of Dathan and Abiram (Deuteronomy 11:6-7).

The LORD has destroyed Egypt “completely”, literally “till this day”. Although the extermination of the Egyptians took place forty years ago, its effect is noticeable on the day when Moses speaks his words to the people. A spiritual application is that what God did to the world when His Son died on the cross (Galatians 6:14) must have its effect on every day of our lives.

The lesson of Egypt is that the wisdom of the world has come to an end. The letter to the Colossians shows the danger of it. Everything of God is in Christ, of Whom it is said to us: “And in Him you have been made complete, and He is the head over all rule and authority” (Colossians 2:10). Anyone who believes that the wisdom of the world can contribute something to taking possession of the land has not learned the lesson of what God has done with Egypt.

The second lesson is the journey through the wilderness, where I meet the second enemy: my own flesh. Do I know and recognize that enemy? Do I give up the flesh to the place where rightfully it belongs, death. Do I “consider” myself “to be dead to sin” (Romans 6:11a)? To take possession of the land, an enemy must always be expelled.

The third enemy, Dathan and Abiram, comprise the third lesson. This enemy is among the people of God, can be considered as the Christian testimony. Dathan and Abiram have attempted to appropriate the authority of Moses and rebelled against it. [Korah is not mentioned, possibly because his sons have been spared (Numbers 26:9-11).] This rebellion has been seen in the posturing of the roman catholic church since the Middle Ages. The question we can attach to it is: With us, does Christ have all authority?