Milo

DISOBEYING GOD
Deuteronomy 27–28

“Cursed is the man who does not uphold the words of this Law by carrying them out” (Deut. 27:26).

A basic principle of the Law Covenant is that obedience brings blessing; disobedience, punishment. How important it is that we understand the tragic consequences of our failure to obey God.

Overview
Moses and the elders gave instructions for building an altar when they entered the Promised Land (27:1–8). Directions were given for giving blessings and curses from Mount Ebal (vv. 9–26). Blessings for obedience (28:1–14) and curses for disobedience (vv. 15–68) were given.

Understanding the Text
“Build there an altar to the LORD” Deut. 27:1–8. This command is the last of the covenant stipulations stating what the people must do. The laws in chapters 21–26 list practices to be followed faithfully by future generations. This chapter calls for a ceremony to be performed once: a ceremony in which God impressed on Israel the utter necessity of obedience. By that ceremony the people of Israel indicated their complete acceptance of God’s Law and the consequences of disobedience.
The altar and sacrifices made on it confirmed the official acceptance of God’s Laws by that generation.
You and I need to be sure that our
children understand the consequences of wrongdoing. When we have spelled out consequences, we have a clear basis on which to punish and correct.

Remains of a massive altar have been found by archeologists on Mount Ebal. The illustration shows how the altar looked when it was first constructed.

“Cursed is the man” Deut. 27:9–26. Twelve violations sum up laws contained not only in Deuteronomy but also in earlier books of Moses. The chart on this page lists parallel passages.
The people were to shout “Amen!” to the recitation of each of these curses. There could be no confusion. Israel knew the Law and accepted responsibility for obeying it.

“If you fully obey” Deut. 28:1–14. The blessings promised to Israel for obedience focus on security and prosperity within the Promised Land. The Christian has no similar commitment from God. Rather we’re told that God has “blessed us in the heavenly realms with every spiritual blessing in Christ” (Eph. 1:3).
Spiritual blessings assure us of God’s loving presence in our lives, and that “in all things God works for the good of those who love Him, who have been called according to His purpose” (Rom. 8:28).

“If you do not obey” Deut. 28:15–68. Three groups of curses are found here. Verses 15–46 warn that if Israel disobeys, the nation will experience poverty rather than prosperity. Verses 47–57 warn that if Israel disobeys, the nation will live under constant threat of foreign invasion. Verses 58–68 warn that persistent disobedience will result in Israel being torn from her land and hurled among the nations. There God’s people will find no rest, but only “an anxious mind, eyes weary with longing, and a despairing heart.”
As many have pointed out, this chapter previews what actually did happen to Israel. First the Assyrians and Babylonians scattered God’s people. Later Rome crushed those who had regathered in the Holy Land. Only today is there a sign of a regathering of scattered Israel in her ancient homeland.
When the prophets shouted out their warnings to rebellious Israel, they based many of their predictions on the divine program revealed in this critical Old Testament chapter. The fulfilled predictions of disaster remind us that no one can sin safely. God, directly or through the natural consequences following our actions, will punish sin.

CAUSE FOR CURSING
The sin
Deut. 27
Parallel Passages
Make idol
27:15
Deut. 4:16; 5:8; Ex. 20:23; Lev. 19:4; 26:1
Dishonor parents
27:16
Deut. 21:18–21; Ex. 21:15; Lev. 20:9
Move landmark
27:17
Deut. 19:14
Lead astray
27:18
Lev. 19:14
Withhold justice
27:19
Deut. 10:18; 24:17; Ex. 22:21; Lev. 19:33
Sex sin
27:20
Deut. 22:30; Lev. 18:6–8
Bestiality
27:21
Ex. 22:19; Lev. 18:23
Incest
27:22–23
Lev. 18:9–17; 20:14, 17
Murder
27:24–25
Ex. 21:12, 29; 23:7

DEVOTIONAL
The “Now” Generation
(Deut. 28:15–68)
A recent article in the St. Petersburg newspaper stated that while it takes an average of 8 to 10 years to experience the full destructive power of alcohol abuse, the person who starts taking crack cocaine will find his life ruined in six to eight months! Yet according to the paper, crack is epidemic in St. Petersburg, attracting users from every strata of society.
I’m not really surprised. We Americans have increasingly become a nation of people who demand instant gratification. We want our pleasures now. Tragically, few seem concerned whether getting them involves doing right or wrong, or whether the pleasures we demand will help or harm us in the long run.
Somehow, to many people, only the present seems important. The future, shaped by the consequences of present choices, seems too unreal to consider at all.
Perhaps this is why Deuteronomy gives four times as much space spelling out consequences of disobedience as describing blessings the obedient can expect. People have always tried desperately to ignore the future. We are not the first to pretend that sin is irrelevant and that today’s choices will carry no consequences over into tomorrow.
I suspect that some would be a little upset with God for spending so much time painting such a dark picture. But actually, this passage reminds me of how gracious God is. He understands our human tendency to choose pleasure without considering tomorrow. By spelling out the dark consequences of wrong choices in terrible detail, God compels us to face reality.
No one can sin safely. No one can sin impudently. No one can escape the consequences of his acts for long.

Personal Application
Live a righteous life today, and tomorrow will take care of itself.

Quotable
“The wages of sin is death—thank God I quit before payday.”—Reamer Loomis

OBEYING GOD
Deuteronomy 21:15–26:19

“The LORD has declared this day that you are His people, His treasured possession as He promised, and that you are to keep all His commands” (Deut. 26:18).

Old Testament Law touched on every aspect of the Israelites lifestyle, showing that God was intimately involved in all of the believer’s life on earth. Many of the laws in this section are notable for the concern they express for individuals.

Definition of Key Terms
“If . . . then.” Many of the laws here are causistic in form: they apply general moral principles by looking at specific cases. The cases then became precedents, and were used to guide rulings when similar cases came before Jewish courts.

Overview
Laws touching on many aspects of Israel’s life in the land are grouped in this section. Included among miscellaneous rulings are blocks of laws dealing with family (21:15–21), marriage (22:13–30), and religious ritual (26:1–19).

Understanding the Text
“A stubborn and rebellious son” Deut. 21:18–21. There is no record of parents turning a son over to local judges for execution. But the case establishes several important legal principles.
First, this case underlines the importance of a stable family, for the family was the basic religious and economic unit in Israel. Other laws also stress the importance of honoring parents (cf. Ex. 20:12; 21:15, 17; Lev. 20:9), as did Jesus (Mark 7:10).
Second, parents did not have absolute rights over their children. In Roman law the father could order the death of a son. In Israel a parent could only punish. Only the judges of the community, who were charged with determining a son’s guilt or innocence, could order execution.
Third, both father and mother must agree to bringing charges against a son. The rights of the wife and mother, ignored in many other ancient law codes, were affirmed in Israel.
Family is basic to us too. While nothing we parents can do will guarantee that our children will make godly choices, moms and dads share responsibility for giving boys and girls discipline and guidance.

“You must not leave his body on the tree overnight” Deut. 21:22–23. In ancient societies the bodies of executed criminals were often hung in the open as an object lesson to others. In Israel exposure was limited to a single day, for “anyone who is hung on a tree is under God’s curse.” Paul applies this to Jesus in Galatians 3:13, to show that Jesus truly became accursed in order to free us from the curse of the Law (i.e., the Law’s demand that sin be punished).

“Do not ignore it. Help him” Deut. 22:1–4. A person who finds another’s lost property is obligated to return it or care for it until the owner can be found. In Exodus 23:4–5 the obligation to help is extended to enemies.
Jesus applied this principle to answer an “expert in the Law” who challenged him to define the “neighbor” that Old Testament Law requires a person to love as himself. In His story of the Good Samaritan, Jesus showed that our “neighbor” is anyone in need whom we have the ability to help.

“A woman must not wear men’s clothing” Deut. 22:5. Both men and women wore similar robes in Old Testament times. But cut and decorations were different. The injunction here does not, as some have thought, prohibit women from wearing slacks. What it does is to affirm the value of both sexes, and call for male and female to affirm their sexual identity by their dress rather than dress to deny that identity.

“When you build a new house, make a parapet around your roof” Deut. 22:8. Houses in Israel had flat roofs. An outside stairway led up to the roof, which was used by family and friends as a gathering place for talk and for work. This law, an extension of the commandment not to kill, requires building a low wall around the rooftop area. God’s “do not” here and in other Old Testament case law is transformed into an active “do” that captures its deepest meaning.
You and I too are to actively promote the welfare of others, rather than simply do them no harm.

“Proof of her virginity” Deut. 22:13–19. Traditionally this law has been taken to indicate blood on the marriage bed showing that a girl’s hymen was broken. But betulim here may mean “adolescence” rather than “virginity.” So it is better to understand the “evidence” as a cloth used during menstruation. The young bride’s menstrual flow was proof that she was not pregnant when married, as well as evidence that she had reached marriageable age.

“Sleeping with another man’s wife” Deut. 22:22–30. Several laws dealing with adultery, seduction, and rape underline the importance of sexual fidelity. The pagan nations around Israel maintained a casual attitude toward sex. Our modern “playboy” view of sex as innocent fun is hardly new!
Biblical laws remind us that God’s people are called to purity. Sex is to be an important part of life, but of married life. Sex is to be sacred to believers, an expression of intimacy and caring that is appropriate only within the context of marriage.

“If a slave has taken refuge with you” Deut. 23:15. The Code of Hammurabi condemned a man who hid a runaway slave to death. In Israel a slave fleeing from a foreign owner was to be given refuge and not to be oppressed because he had been a slave.
The Scripture’s view of the value of human beings and how that value is affirmed is dramatically different from the view held by other ancient societies.
You and I need to be careful how we “label” others. Race, creed, religion, education, position, wealth-all these are unimportant. What counts is that each person is precious to God and is to be respected by us.

“Do not charge your brother interest” Deut. 23:19–20. Archeologists have found documents from cultures contemporary with the Old Testament that state interest rates. Some laws limited the rates that could be charged, but 15th-century contracts found at Nuzi, in northern Assyria, record interest rates of 50 percent!
The principle here is clear. We are to help those in need, not oppress them further for our own profit. The slumlord who charges high rent for substandard housing is in clear violation of the principle underlying this Old Testament regulation.

“Her first husband . . . is not allowed to marry her again” Deut. 24:1–4. Divorce and remarriage were permitted in Israel, even though they involve failure to achieve God’s ideal of lifelong, monogamous relationship. This particular law, however, sets one clear limit. A person who has been divorced, remarried, and divorced again cannot marry his or her first spouse a second time.
It’s likely that the purpose of this law is to strengthen the second marriage by making it impossible for a remarried spouse to return to his or her first marriage partner.
Divorce is never God’s ideal. And marriage is not to be treated so lightly that it becomes little more than a game of musical chairs. We are to do everything possible to maintain and strengthen marital commitment.

“Not even the upper one” Deut. 24:6. It was common in Israel for a lender to hold some object owned by a borrower as security for a loan. This law mentions millstones, used daily by every Israelite family to grind the grain for making bread, to establish another principle. Nothing could be done by a lender which would limit the borrower’s ability to make a living or to maintain his own life.
Modern law applies this principle when it protects the family house and car when a person files for bankruptcy.
The law reminds us of God’s concern for each individual. Every person has a right to the resources needed to make a living and to support a family. When we limit the opportunities of some in society, we in effect take away their upper millstone.

DEVOTIONAL
Ways of Worship
(Deut. 26)
“Let’s sing that chorus again!”
I can get very enthusiastic singing choruses. (I have a loud voice.) And I enjoy informality in worship services. Once I might even have argued that only the spontaneous and informal could accurately represent corporate worship. If I ever did argue that case, I now confess that I was wrong.
What convinces me is the frequent inclusion in the Old and New Testaments of worship liturgy: words and phrases that were repeated by worshipers. This chapter contains a liturgy used at the Festival of Firstfruits, and a liturgy used when delivering tithes to the local storehouse every third year. Each includes affirmations that remind the worshiper just why he or she is appearing before the Lord, and who the Lord is to him.
If you attend a church that is rich in liturgical expression, join in thoughtfully. Listen to the words of your liturgy as though hearing them for the first time. Declare them from your heart. For liturgy can and often does capture in succinct and powerful form the basic realities of our faith.

Personal Application
The Apostles’ Creed is one of the most ancient of Christian affirmations. If you do not know it, why not memorize it now?

Quotable
“I believe in God the Father Almighty, maker of heaven and earth: and in Jesus Christ His only Son, our Lord; who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hades; the third day He rose again from the dead; He ascended into heaven, and sitteth on the right hand of God, the Father Almighty; from thence He shall come to judge the quick and the dead. I believe in the Holy Spirit; the holy catholic church; the communion of saints, the forgiveness of sins; the resurrection of the body, and the life everlasting.”—The Apostles’ Creed,A.D 140

HONORING GOD
Deuteronomy 19:1–21:14

“Make its people an offer of peace” (Deut. 20:10).

Human life is precious to God. Even in cases where the taking of life is permissible—in executing a murderer and in war—God’s people are to honor the Lord by showing respect for life.

Definition of Key Terms
Murder. Hebrew makes a distinction between personal killings (rasa’) and the general act of taking life (harag). Murder and manslaughter are rasa’, while a judicial execution or killing in warfare is harag. A number of additional words are also used in describing slaughter in war.
It is important to understand that the commandment, “Thou shalt not kill,” takes a stand against rasa’, a personal rather than judicial or military killing.
Deuteronomy 19 deals with rasa’, and chapter 20 deals indirectly with harag. Whether intentional or unintentional, rasa’ is sin. But only intentional personal killings—what we would call first-degree or premeditated murder—merits the death penalty. As these chapters teach, imposing the death penalty on a murderer is not wrong, but required. One circumstance even required Israel to engage in wars of extermination.
Old Testament laws do not deal with all the issues raised by those who decry the death sentence, or those who take a pacifist stand on war. Yet these laws do make important distinctions we need to understand to discuss such issues intelligently. These laws do show that Israel was to honor God by showing unusual respect for human life.

Overview
Detailed regulations required Israel to honor God by respecting human life. Cities of refuge had to be established to protect those who committed accidental homicide (19:1–14). Strict rules of evidence governed all criminal cases (vv. 15–21), just as strict rules had to be followed in making war (20:1–20). Unsolved murder called for cleansing (21:1–9). Women captives were to be treated with unusual care and respect (vv. 10–14).

Understanding the Text
“Build roads to them” Deut. 19:1–3. Old Testament Law called for the establishment of cities where a person who killed another accidentally might be safe. The phrase “build roads to them” is significant. God wanted nothing to hinder or delay any person’s flight to safety.
You and I are responsible to see justice done in our society. But we are also responsible to “build roads” that will guard the innocent.

“In a rage” Deut. 19:4–13. In Israel a near relative of a murder victim was responsible to execute the killer. Understandably such a person, a son or brother or father, might be angry enough to kill without waiting to check circumstances. The cities of refuge were established so that a person who killed another accidentally might be safe while the killing was investigated. If it truly was an accident, as in the illustration provided in verse 5, the killer could remain in the city of refuge until the current high priest died, and then return home. But if investigation showed the killing was intentional, then the elders of the city of refuge were to “hand him over to the avenger of blood to die. Show him no pity.”
This law reflects the precious nature of human life. No amount of money, no possible penalty, can replace the life that has been taken. The death penalty affirms to the entire community the supreme value God places on a single human life.

“Do not move your neighbor’s boundary stone” Deut. 19:14. The boundaries of family land were marked by stones in biblical times. Why is this law placed here in a discussion of life and death issues? Possibly because of the connection between a family’s means of support—its land—and life itself.
The command not to murder establishes the significance of human life. It stands forever as a barrier to any act which in any way, directly or indirectly, might threaten the well-being of another human being. Christians today need to take a stand for laws that promote justice, as well as to call for the punishment of wrongdoers.

“One witness is not enough to convict” Deut. 19:15–21. In any criminal matter two or three witnesses were required to establish guilt. The judges were also to carefully examine the witnesses. Justice is so important that a lying witness must pay the penalty not of lying, but the penalty established for the crime about which he or she lied. Strict justice is required, that “the rest of the people will hear of this and be afraid, and never again will such an evil thing be done among you.”
The surest way to promote crime is to fail to punish criminals.

“When you go to war” Deut. 20:1–9. Early Israel had no standing army. Instead a militia of citizens reported when the nation was threatened or went to war.
Biblical law granted humanitarian exemptions, and anyone who was afraid was sent home “so that his brothers will not become disheartened.” These exemptions reflected a belief in God which Israel’s priests were to proclaim before every battle. Victory did not depend on the size of Israel’s army, but on God. “The LORD your God is the one who goes with you to fight for you.”
Whenever you or I feel small and powerless, this is an important principle to remember. Neither our strength, nor that of the foe, is at issue. The issue is whether or not the Lord goes with us.

“When you march” Deut. 20:10–18. The passage makes an important distinction. When Israel went to war against an enemy outside the boundaries of Canaan, its armies were to invite surrender. Only if the enemy city resisted was the army free to kill and plunder. However, within Canaan, Israel was commanded to “completely destroy” foreign settlements. The reason is clearly stated. “Otherwise, they will teach you to follow all the detestable things they do in worshiping their gods, and you will sin against the LORD your God.”

“Do not destroy its trees” Deut. 20:19. No parallel exists in the rules of war of other ancient nations. Only Israel was to preserve fruit trees when attacking a walled city. This law does more than reflect God’s concern for all people. It shows that to Israel the ideal state was one of peace, not war. The Assyrians and Babylonians and other ancient world powers thrived on war and thought nothing of the devastation they caused. Only in Israel was peace to be the nation’s first concern.

“If . . . it is not known who killed him” Deut. 21:1–9. The whole covenant community was responsible to enforce God’s Laws. If a killer was unknown, the elders of the nearest town were to break the neck of an animal representing the killer, symbolizing their willingness to carry out the penalty God required. They then publicly announced ignorance of the killer’s identity before priests, who represented the Law itself. This ceremony purged the land of guilt for shedding “innocent blood.”
The ceremony portrays again the fact that in Old Testament Law the whole community of faith was responsible for the conduct of individual members.

“You may take her as your wife” Deut. 21:10–14. Ancient armies were noted for rape and pillage. But God’s Law replaced rape with marriage. A change of clothing and cutting off of the captive woman’s hair symbolized separation from her nation and adoption into Israel. She was then given time to mourn the loss of relatives, and when taken became a wife, not a slave (v. 13). If for any reason a divorce took place, the woman was to be given her freedom rather than treated as a slave. Rules of warfare in other ancient nations recovered by archeologists show much more brutal treatment of captive women.

DEVOTIONAL
Road Builders
(Deut. 19)
“I heard this rumor about you,” my caller said. “And I just wanted to check it out for myself.”
I really appreciated his phone call. I’d heard the story was going around, and laughed at it. I’m far from faultless, but this tale was ridiculous. The only trouble was that people who heard it kept on repeating it as if it were true. Ultimately a lot of Christian brothers and sisters heard the story, believed it, and repeated it. Yet this caller was the first—and only-person who ever bothered to check out the facts with me personally.
After a while the story died out. It wasn’t true in the first place. And God guarded my ministry, so the rumor hadn’t really hurt me. But the incident reminds me how much more eager we Christians are to grab a hatchet and take off after someone suspected of wrong—like modern avengers of blood—than we are to pick up our hatchets to build roads so the innocent can find their way to a city of refuge. Yes, let’s punish the guilty. But let’s make sure that no one who is innocent suffers unjustly.
So what are we to do when we hear about a supposed fault or problem in a brother or sister’s life? Deuteronomy 19 suggests several road-building principles.
First, delay before you repeat a rumor. An Old Testament city of refuge was first of all a place where a person could find temporary refuge while his case was being investigated.
Second, check the facts. It’s not enough to remain silent. Confront the one who told you the rumor. Where did he get his information? How does he know it is reliable? If the rumor is being repeated without personal knowledge of the facts, confront the person who told you. It is sin to testify falsely against anyone.
Third, if the rumor persists, speak to the person who is accused. He or she has a right to know what is being said and a right to be heard.
In no way are Christians to clear the guilty or to ignore sin. But rumor, gossip, and false accusation are evils to be purged from the believing community.

Personal Application
“Do this so that innocent blood will not be shed in your land.”—Deuteronomy 19:10

Quotable
“He that accuses all mankind of corruption ought to remember that he is sure to convict only one.”—Edmund Burke

SERVING GOD
Deuteronomy 16:18–18:22

“Be sure to appoint over you the king the LORD your God chooses” (Deut. 17:15).

It is a very special calling to serve God as a leader of His people. When we are called by God to be a leader, He will guide our paths.

Definition of Key Terms
Prophet. The prophet in Israel was God’s spokesperson, a man or woman commissioned to deliver messages from God. The role of prophet was not hereditary. God called and commissioned individuals as He chose, from any of Israel’s tribes.
Though prophets foretold events that were to take place in the distant future, the prophet’s primary ministry was to the people of his or her own generation. The prophet provided divine guidance for special situations, at times to individuals, but usually to those who ruled God’s people.
Deuteronomy 18 is the key biblical passage dealing with the Old Testament prophet. It gives the criteria to be used by Israel in recognizing a spokesman for God. The true prophet will be an Israelite (v. 18). The true prophet will speak in the name of the Lord, not another god (v. 20). And what the true prophet predicts will take place or come true (v. 22).

Overview
A variety of leaders were to serve Israel under God, the nation’s King (16:18–18:22). These included local judges (16:18–20), a supreme court composed of priests (17:8–13), a king (vv. 14–20), and the entire priesthood (18:1–8). When Israel required special guidance, God would provide it through prophets (vv. 14–22).

Understanding the Text
“Appoint judges . . . in every town” Deut. 16:18–20. There was no national police force in ancient Israel. Elders of good reputation in each community were to serve as judges. The judges were to determine the facts in legal cases and then apply Moses’ Law to fix any penalties.
This first paragraph about those who serve God and His people rightly focuses on the character of the judges. We see the same thing in New Testament guidelines for selection of Christian leaders (1 Tim. 3; Titus 1). Character is more important than gift as equipment for spiritual leadership.
Character was important because judges must show no partiality and accept no “bribe.” The word translated “bribe” can also be translated “gift.” This injunction reflects the ancient and modern Middle Eastern practice of giving gifts to those from whom a person expects favors. The gift is not spoken of as a bribe, but the giver feels that he has a special relationship that merits favors from the person who receives it.
No “special relationship” was to exist in the covenant community. The judge’s sole commitment is to be to justice.

“Purge the evil from among you” Deut. 16:21–17:7. Some wonder why “religious” laws are inserted here, in a section dealing with human leadership. The reason? God is Israel’s Sovereign, the Ruler from whom human leaders derive their authority. If Israel should abandon God, the whole structure of authority would crumble. So Israel was not to set up any symbols of pagan worship, such as an Asherah pole or massebot (sacred stone). Israel was to honor God by bringing only the best to Him in sacrifice.
Complete commitment to God is so vital that any Israelite proven to have worshiped pagan gods or goddesses was to be stoned to death.

“Cases . . . too difficult for you to judge” Deut. 17:8–13. Priests at the central sanctuary were expected to have an in-depth understanding of the divine Law. Thus they were to serve as an authoritative supreme court and decide cases local elders could not resolve. The priest’s decision was final, and had to be accepted. However, the decision had to be carefully explained and be rooted in the Law (v. 11).
We need to respect our leaders too. But leaders remain obligated to make decisions based on the Word of God, and are responsible to explain the biblical principles on which those decisions are based.

“Let us set a king over us” Deut. 17:14–20. It would be several hundred years after entering Canaan before Israel petitioned for a king. Then that request would be wrong, for two reasons. First, God was Himself Israel’s King. The request for a human king reflected a lack of trust in God. Second, Israel was intended to be different from all other nations. The motive, to “be like the nations around us,” implied abandonment of Israel’s calling.
Yet this passage has a special and wonderful message for us. God used even rejection for His glory and mankind’s good. When God’s own Son entered the human race, He was born of Israel’s royal line. Jesus, both God and man, has been exalted as King of kings and Lord of lords.
God’s ability to weave Israel’s failures into His plan should encourage us. Each of us will sin at times, as Israel did. When we do, let’s remember God’s grace. Let’s ask Him to forgive us. And remember that God remains able to transform failure into good.

“He is to read it all the days of his life” Deut. 17:18–20. Israel’s request for a king would reveal a spiritual flaw in God’s people. God would still rule His people through that human king. But the king must be fully committed to God.
Four special rules for rulers are given. The king was to be “from among your own brothers.” Only one of God’s covenant people could rule the covenant community. The king was not to “acquire great numbers of horses.” He had to depend on God rather than on military might. The king was not to “take many wives.” In biblical times marriages between royal houses typically sealed treaties between nations. Taking many wives implied this practice, which would (and in Solomon’s case did!) introduce paganism into the royal house itself. The king was not to “accumulate large amounts of gold and silver.” The king was to rule for the benefit of his people, not for self-aggrandizement.
These rules have direct application to spiritual leaders today. Spiritual leaders must be true believers, must rely fully on God, must be completely committed to God, and must care more about the people they serve than any personal gain.

DEVOTIONAL
God Surely Will Guide
(Deut. 18:9–22)
When Karen came to Ron, an elder in our church, she was frustrated. She had an important decision to make. And her friends all gave her conflicting advice. So Karen decided to come to church and ask Ron to tell her what to do.
No specific “thou shalt” or “thou shalt not” applied. So Ron showed her several Bible passages with principles that might apply. Finally he told her to pray and ask Jesus what she should do.
Angrily Karen burst out, “But you’re the elder. You’re supposed to tell me what to do.”
All of us have times when we feel a need for special guidance-for someone to tell us what to do. In the ancient world people commonly turned to sorcery or divination, or cast spells, in a search for supernatural guidance. Some moderns do the same thing, turning to palm readers, spiritists, or astrology. In this passage Israel is bluntly informed that such practices are “detestable.” God’s people are not to engage in any of them (vv. 9–14).
Then immediately, God made a promise. Yes, situations will arise which are not covered by Scripture. Yes, there will be times when people need special, supernatural guidance. But, God said, then “I will raise up for you a prophet.”
God made a commitment. He Himself would provide any special guidance His people might need through prophets. Israel would never need to look to any source but God.
Karen was furious when Ron wouldn’t tell her what to do. Ron explained that God has given His Holy Spirit to each believer. Karen needed to pray about her situation and let God Himself guide her. “I’m not God,” Ron explained. “I don’t know God’s best for you, but He does. And if you listen, God will show you what to do.”
Karen stayed angry for two days. But finally she decided to do what Ron said. Later she came back, excited. God had guided her, and she had found a solution neither she nor any of her friends had thought of. Ron, as a good servant of Jesus Christ, had helped another person learn that she truly could depend on God.

Personal Application
God has given you His Spirit too. You can look directly to God for guidance today.

Quotable
“Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge Him, and He will make your paths straight.”—Proverbs 3:5–6

WORSHIPING GOD
Deuteronomy 12:1–16:17

“You must not worship the LORD your God in their way” (Deut. 12:31).

Worship is the way we express intimacy in our corporate and personal relationship with God. Because God is special, worship is to be special too.

Definition of Key Terms
Worship. Moderns tend to think of worship simply as singing hymns and praising God on Sundays. Hebrew and Greek words translated “worship,” however, mean to “bow down” or “prostrate oneself.” The image is one of showing utmost respect.
Broadly understood, any act by which we express deep respect for God is an act of worship. These chapters in Deuteronomy review some of the ways that Israel was to show respect for the Lord when they entered the Promised Land.

Overview
Worshiping Israel was to establish a central sanctuary (12:1–32), to reject idolatry (13:1–18) and pagan rites (14:1–2), honor dietary laws (vv. 3–21), faithfully pay tithes (vv. 22–29), and to forgive debts and release Hebrew slaves every seventh year (15:1–18). The Israelites were also to set firstborn animals apart to the Lord (vv. 19–23) and faithfully observe religious festivals (16:1–17).

Understanding the Text
“Seek the place the LORD your God will choose” Deut. 12:1–32. The people of Canaan had sacred sites scattered throughout the land. They offered sacrifices at these sites, held orgiastic rites, and practiced various kinds of magic intended to influence their gods. Israel’s rites of worship, such as sacrifice, were to be held at one place alone. The text promised that after Israel had taken the land, God would choose a particular site, and identify Himself with it (“put His Name” there). That site, not selected until the time of David, was Jerusalem.
Emphasis on a single worship center reflects a common Old Testament theme. There was only one entrance into Israel’s tabernacle court, and one way to enter the tabernacle. Later the temple followed this plan. There was to be only one altar of sacrifice, one high priest, one mercy seat where sacrificial blood was poured out each year on the Day of Atonement.
The truth these things symbolized was expressed by Jesus, who told His disciples, “I am the way and the truth and the life. No one comes to the Father except through Me” (John 14:6). It may be popular these days to be broad-minded and say there are “many roads to God.” But it is not biblical. Scripture supports that chorus: “One way, and only one.”

“He tried to turn you away from the LORD your God” Deut. 13:1–18. Modern history shows how vulnerable people are to cults. How do we respond when someone knocks on our door with the message of Jehovah’s Witnesses, the Mormons, Moonies, or some other cult? If anyone incites us to abandon the Lord for a cult, we will “not listen to [his] words” (v. 3). Rather we will remember that “it is the LORD your God you must follow, and Him you must revere” (v. 4).
God deserves our total allegiance. Worshiping Him as He has revealed Himself in Scripture is to be our first priority.

“Do not cut yourselves” Deut. 14:1–2. God’s people are not to adopt the practices that reflect the attitude of the surrounding pagan peoples toward death.

“Do not eat any detestable thing” Deut. 14:3–21. Some have argued that Hebrew dietary laws prohibited the use of disease-carrying animals as food. The real explanation is more profound. God wanted to remind His people that He is involved in every aspect of their lives. In everything we do we can demonstrate respect for the Lord. Everything we do can thus be an act of worship.

“Bring all the tithes” Deut. 14:22–29. Israel’s economy was to be agricultural, and her wealth was the land and its products. God, the Giver of the land, claimed a 10th of its bounty as His share of every crop. Showing respect for God by giving has been an integral part of worship from the very first.

“Do not be hard-hearted or tightfisted toward your poor brother” Deut. 15:1–18. The depth of a person’s relationship with God is displayed in the way he or she treats others. This principle, woven throughout Scripture, is particularly evident in laws explaining how to treat the poor. Those in need are to be helped willingly. Every seventh year, the debt of all who have not been able to repay loans is to be forgiven. And any Hebrew who has been forced to sell himself into slavery is to be released.
Helping the poor is an act of worship which is especially pleasing to the Lord. The passage says, “Because of this the LORD your God will bless you in all your work and in everything you put your hand to” (v. 10), and again, “The LORD your God will bless you in everything you do” (v. 18).

“Observe the month” Deut. 16:1–17. When Israel conquered the land the people were to hold annual worship festivals, attended by all. The chart on the next page shows the religious calendar of Israel. For the meaning of each festival, see Reading 28, Leviticus.

Israel’s religious calendar

DEVOTIONAL
God’s Share
(Deut. 14:22–15:18)
“Bring your tithes into the storehouse,” Pastor L. used to preach. “Then you can give to others.”
What he meant, of course, was that the local church ought to get the Christian’s tithe. All other giving was over and above the 10 percent our pastor thought the local church deserved.
I understand his message. But I question his exegesis. Particularly when I read chapters like these in Deuteronomy. Here one thing links the tithe, which Israel was obligated to give, and generosity, which Israelites were urged to display. Why is that? Both required that giving and optional giving were intended primarily to meet human need.
The regular tithe was delivered to the temple to be used to support the Levites and priests who served God there. Then, every third year, the tithe was stored locally so that “the Levites (who have no allotment or inheritance of their own) and the aliens, the fatherless and the widows who live in your towns may come and eat and be satisfied” (14:29). Both the giving God required and optional contributions He encouraged went to meet human needs.
If you were to look at my income tax forms for the past few years, you’d see an interesting pattern. Our local church receives regular support. But a greater percent of our giving is directed to ministries like Prison Fellowship, which minister directly to the powerless in our society. And some goes to nondeductible and even “secular” causes.
Certainly at the very least this important passage in Deuteronomy gives us fresh insight into the loving heart of our God. And perhaps cause to stop and evaluate the way we worship Him with our giving.

Personal Application
In what ways do you show your reverence for God on weekdays?

Quotable
“Piety cannot consist of specific acts only, such as prayer or ritual observance, but is bound up with all actions, concomitant with all doings, accompanying and shaping all life’s business. Man’s responsibility to God is the scaffold on which he stands as daily he goes on building life. His every deed, every incident of mind, takes place on this scaffold, so that unremittingly man is at work either building up or tearing down his life, his home, his hope of God.”—Abraham Heschel