GOD SO LOVED
John 3

“God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life” (John 3:16).

John summed up Jesus’ talk with Nicodemus in the most famous verse in the Bible: the “Gospel in a nutshell,” John 3:16.

Overview
Jesus explained “born again” to a leading member of the Sanhedrin (3:1–14). John summed up the Gospel, and defined the critical role of faith (vv. 15–21). He reported the Baptist’s delight in Jesus’ growing popularity (vv. 22–30), and commented on the primacy of Jesus Christ (vv. 31–36).

Understanding the Text
“A man of the Pharisees named Nicodemus” John 3:1. Nicodemus reminds us that while the Pharisees were generally ranged against Jesus, there were good and godly men among them. Through this interview Nicodemus remained courteous, though obviously puzzled. Later references to Nicodemus suggest that he became one of Jesus’ followers (7:45–52; 19:38–42).
It’s a mistake to judge individuals by their class alone. In Jesus’ time most people had intense respect for the Pharisees. Jesus showed that those of this class who opposed Him were hypocrites. Yet Nicodemus was honest in his desire to please God, as were many other Pharisees who later became Christians (cf. Acts 15:5; 23:6).
As John pointed out in this chapter, the great dividing line between human beings is not race or class, but whether or not they believe in Jesus Christ (John 3:18).

“He came to Jesus at night” John 3:2. We shouldn’t make too much of this phrase, though some have suggested Nicodemus sneaked in to see Jesus for fear of criticism. Social visits often took place in the late evening: most folks in first-century Judea worked during the daylight hours.
What’s important is Nicodemus’ admission that “we know You are a Teacher who has come from God.” Even the few miraculous healings Jesus performed in the early stages of His ministry were recognized by the ruling class as a divine authentication.
Jesus’ miracles did not produce faith. Later, members of the ruling counsel condemned Jesus to death despite many more miracles! What the miracles did was to win Jesus a hearing. They produced a kind of “pre-faith”: a realization that this Man must be heard.
There’s a miracle that wins us a hearing today too. It’s the miracle God works within us, making us loving, caring people who reflect Jesus’ concern for others. This miracle will win a hearing for the Gospel. But don’t be surprised if the message of Jesus provokes opposition as well as faith.

“Born of water and the Spirit” John 3:5. The meaning of this phrase has long been debated, with some insisting the “water” refers to water baptism. It does. But it refers to the baptism of John, in which water was a symbol of repentance.
God saves no one against his or her will. While the new birth is a work of God within us, God just doesn’t grab folks around the neck and make them hold still while the Spirit inserts new life! No one can give themselves new life, but each person must acknowledge his or her sins, as John’s baptism symbolized. By a change of heart and mind we must open ourselves to God’s work within us.
And so we are born again, by water and the Spirit. We acknowledge our sins and turn to the Lord. And He works His miracle within us.

“As Moses lifted up the snake” John 3:11–14. Jesus told Nicodemus the source of His authority to promise a new birth: He had come down from heaven, and so He knew. To help Nicodemus understand what He had said, Jesus referred to an Old Testament incident. Once during the Exodus the Israelites disobeyed God, and were punished by an infestation of poisonous serpents whose bite was fatal. Moses made a bronze snake—a symbol of their judgment—and raised it on a pole. The people were then urged to simply look at the serpent, and were promised life.
Soon Christ would Himself be lifted up on another pole, at Calvary. His death would symbolize the judgment all human beings deserve. And ever afterward, all people would be urged simply to look to Jesus, and receive new life. As the hymn writer says, “Jesus paid it all, all to Him I owe. Sin had left a crimson stain. He washed it white as snow!”

“Whoever believes in Him is not condemned” John 3:15–18. Here the Apostle John left off his report, and on his own commented. “God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life.”
This, undoubtedly, is the most famous verse in Scripture. It links what God has done with what we must do. God has provided eternal life in Jesus. Our part is to believe.
In John 1:12 the apostle defined “believe” in terms of “receive.” In John 3:15 “believe” is defined in terms of “repent.”
Other images follow in this book that has been called the “Gospel of Belief.” Both repenting and receiving are aspects of a true belief in God. Biblical belief is turning from ourselves and our old ways to God, and trusting God enough to open our hearts to the gift He wants to give us.
If you have turned to God and you trust His promise to give you new life in Jesus, you have eternal life, now!

“Whoever does not believe stands condemned already, because he has not believed” John 3:18. Don’t suppose God condemns a person because he or she hasn’t believed. That’s not John’s point. John said a person “stands condemned” because he hasn’t believed.
Suppose you and a friend are standing on a train track, and the train is coming. You jump off and live. He doesn’t move and is killed. In one sense he was killed because he didn’t get off the track. That would have saved him. But in another sense he was killed because he stood on the track in the first place.
John wasn’t saying that God punishes people for not believing. He says that people who deserve punishment can avoid it only by faith in Christ. Sin puts people on the track along which God’s judgment is coming. Belief in Jesus gets them off the track and out of the way. If they are condemned it won’t be for not believing. But it will be because they did not believe.
Don’t let folks confuse you on this. Jesus didn’t come to condemn anyone. He came that all who would believe might be saved.

“Men loved darkness instead of light” John 3:19–21. Why, when people hear the Good News of God’s gift of eternal life, do so many of them not believe? John said that they love darkness. To come to Jesus means repentance: it means admitting that our deeds are evil and that we need to be born again. Some people are repelled by the Gospel because the evil within them dreads exposure.
How foolish. And how tragic. One day every man’s deeds will be exposed anyway. And those who have not found forgiveness in Jesus will be condemned.

“He must become greater; I must become less” John 3:22–30. How great a protection John’s attitude is from the Christian’s greatest temptation: pride. Even the little man is tempted to be proud that he’s so humble. And the Christian who knows success is in danger indeed!
John wasn’t concerned about the smaller crowds that came to hear him when Jesus was preaching in the same district. His great joy was that Jesus become greater, and he himself less.
The person who is ready to accept a John—like role in life will, like John, find himself often “full of joy” (v. 29).

“Placed everything in His hands” John 3:31–36. Again the author broke off his report to comment. Why did Jesus deserve the priority that John the Baptist acknowledged?
What a list of reasons he gave! Jesus has priority because He is above all (v. 31). Because He comes from heaven (v. 31). Because He knows by experience what He is speaking about (v. 32)-and all who accept His words discover personally just how truthful He is (v. 33). Jesus has priority because He speaks the words of God (v. 34). Because God gives Him an unlimited supply of the Spirit (v. 34). Because the Father loves Him (v. 35) and has placed everything in His hands (v. 36). Because He is the source of eternal life for all who believe (v. 36), the only way to escape the coming wrath (v. 36).
This Jesus, who is preeminent, must have priority in our lives.

DEVOTIONAL
You Must Be Born Again
(John 3:3–10)
This passage is the source of what today is the prime evangelical catchphrase: “Born again.” Most folks don’t really understand, though polls show a large percentage of our population claims a “born-again experience.” Running up against it for the first time, Nicodemus was totally confused.
Yet according to Jesus, he should have understood (v. 10). As “teacher of Israel” this member of the supreme Jewish council should have grasped the meaning of Old Testament prophecies about the new birth. Take for instance Ezekiel 36:26–27. There God said, “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put My Spirit in you and move you to follow My decrees and be careful to keep My laws.”
This is what it means to be “born again.” It means to experience a spiritual rebirth: to know an inner transformation of the sin-hardened heart; a redirection of the life toward God.
Only a supernatural work by God the Holy Spirit within us can accomplish so dramatic a change.
And so when Jesus says, “You must be born again,” He simply means that to enter His kingdom, you and I must let God into our lives, to work there as He pleases. When we do, eternal life will be ours—now—and through the miracle of the new birth our life on earth will become fresh and new.

Personal Application
Don’t simply accept new life in Jesus. Live it!

Quotable
“The elect are the ‘whosoever wills’; the nonelect are the ‘whosoever won’ts.’ “—D.L. Moody

THE LAMB OF GOD
John 1:19–2:25

“Then John gave this testimony: ’I saw the Spirit come down from heaven as a dove and remain on Him. . . . I have seen and I testify that this is the Son of God’ ” (John 1:32, 34).

Discipleship calls us to be ever aware of the power of God and to live confidently we are as in His presence.

Overview
John explained his mission (1:19–28) denying that he was the Christ and identified Jesus as the Son of God (vv. 29–34). Several future disciples, including Andrew and Peter, met Jesus for the first time (vv. 35–42) and returned with Him to Galilee (vv. 43–51). There Jesus prefigured His ministry of transformation by changing water into wine (2:1–11), and later His ministry of purification by driving money changers from the temple (vv. 12–17). At that time Jesus spoke of His coming death and resurrection (vv. 18–25).

Understanding the Text
“Who are you?” John 1:19–28 An official delegation questioned John the Baptist concerning his identity. Who did he claim to be? The Messiah? Elijah, returned from the dead? (cf. Mal. 4:5) The Prophet predicted by Moses? (cf. Deut. 18:18) John refused each of these important titles, and spoke of himself simply as a “road builder.” His mission was to make it easier for folks to meet the “One who comes after me.” And, John added, he himself was “not worthy” to untie the thongs of that One’s sandals.
What’s significant here is that the lowest servant in the house was given the task of stooping to untie a guest’s sandals. John was saying, “I’m a nobody.”
Yet later Jesus Himself said that John was greater than any of the mighty prophets of the Old Testament! (Matt. 11:11) John was a “nobody” only in comparison to the One he announced, who towered so much above him.
I can think of nothing more fulfilling than to be “road builders” today. The “nobody” who introduces somebody to Jesus has become important indeed.

“I myself did not know Him” John 1:29–34. John’s confession is one of the most interesting sidelights on Jesus to be found in the Bible. You see, John was Jesus’ cousin, and undoubtedly knew Him well. In fact, the other Gospels tell us that when Christ came to be baptized, John didn’t want to do it!
The reason is simple. John knew Jesus as a truly righteous and good Jew. John called on people to be baptized as a sign of repentance of sins and recommitment to God. John didn’t think it was right for Jesus to “recommit,” when He had been committed all along!
But why then didn’t John recognize Him?
Probably because John, like all of us, had an image in his mind of what the Messiah would be like. And “a truly good man” wasn’t a major element of that image.
Hopefully, folks around us will be surprised when they learn we’re Christians. No, not because we’ve tried to hide the fact, or failed to speak of Jesus. But because we won’t fit the image portrayed on TV and in the movies of narrow, bigoted, insensitive people who never have any fun, and hate to see others enjoy themselves either.
How delightful when someone says, “Oh, you’re a born-again Christian? But you’re so friendly!” Or, “You’re such a good listener!” Or, “You’re so understanding!” Or best of all, “But you really care!”

“I have seen and I testify that this is the Son of God” John 1:34. John fulfilled his mission in life by preparing folks to meet the Son of God, and then identifying Jesus as God’s Son.
This also brings our ministry of road building into perspective. “I have seen,” John said.
It’s very little help to others to engage in arguments over their beliefs, or over the interpretation of a verse in the Bible. What we need to do is to testify, as John did, to our experience of God’s truth.
I don’t mean we shouldn’t share Scripture. I simply mean we should share Scripture through our experience.
A good friend of mine, Dr. Paul Johnson of Seattle, had life-threatening cancer a few years ago. As he was going under the anesthetic before his operation, Paul felt himself falling, falling, falling. And then suddenly, he felt himself caught and held, and he realized he was being held in Jesus’ arms. Paul tells the story today, not as some mystic experience, but as an illustration of Scripture’s promise, “I will never leave you or forsake you” (Josh. 1:5), and especially of the phrase, “underneath are the everlasting arms” (Deut. 33:27). Paul’s faith in Jesus provided peace and hope in the darkest time of his life.
You and I needn’t argue about the Bible. All we need to do is to share it, and say with John, “I have seen and I testify.”

“Come . . . and you will see” John 1:35–39. John could and did point his followers to Jesus. But as today, each person must find out who Jesus is for himself. Curiosity may lead some to approach Jesus; a sense of need or desperation may move others. Yet each person must then come, and see for himself if Christianity “works.” Each person must meet Jesus for himself, listen to His teachings, observe His actions, and respond to His voice.
One of the most important things we can do to help any inquirer is to encourage him or her to read the Bible—especially a Gospel like Luke or John. We can do so confidently. As Christ told the questioning pair so long ago, “Come, and you will see!”

“The first thing Andrew did” John 1:40–42. This too follows a basic pattern. Evangelism is the spread, not just the sharing, of the Good News.
Often sharing our salvation is one of the first things that happens to us as new Christians. Too often the failure of others to respond surprises and hurts us. For all too many, a negative first experience stops witnessing altogether.
There’s a special word here, however, that will encourage us to keep on sharing Christ. Andrew told his brother, Peter. And Peter later became the chief of the apostles; the outspoken, enthusiastic and especially human disciple whom God used to preach the first Christian sermon to the Jews (Acts 2) and to the Gentiles (Acts 10–11), and to write two of the epistles in our New Testament.
How is that encouraging? This way. You never know when you share Christ with someone how important that person may become!

“He . . . drove all from the temple area” John 2:12–14. John’s failure to follow chronology in his report of events makes it difficult to place this incident. The other Gospel writers report that a similiar incident took place the last week of Christ’s life.
John, however, organized events out of sequence, to impress his readers with their significance. And this event truly is significant. Christ, who transformed water into wine, also purified the temple. He drove out corruption, and insisted that the worship of God be holy and clean.
He does this in our lives too. As He transforms He cleanses, until, purified, we exhibit a holiness which is appropriate to those who worship and honor God.
Perhaps this is why John also places a reference to the Cross in this passage. The transforming and purifying ministry of Christ is costly. There is no cheap salvation. The price of our renewal was the sacrificial death of God’s unique and only Son.

DEVOTIONAL
I Saw You!
(John 1:43–51)
I’ve always liked this passage, ever since as a young seminary graduate working with preschoolers I wrote a lesson for three and four-year-olds based on it. It illustrates how a simple story can convey the most profound theological concepts.
The lesson I wrote was called, “Jesus Always Sees Me.” That’s another way of talking about the doctrine of omnipresence, which states that God can be and is everywhere in the created universe at once. He is always present with us: He sees us at all times.
While Jesus did not exercise this attribute at all times, a number of biblical stories show that He was aware of events that took place beyond the range of sight. For instance, Jesus in Galilee knew that His friend Lazarus had died in Bethany, near Jerusalem in Judea (John 11). Nathanael, obviously accurate theologically, knew that there was no way Jesus could have seen him under that fig tree before Philip arrived, and came to the conclusion that Jesus was the Messiah, the Son of God. And of course Nathanael had reasoned correctly.
None of this, however, was important to the preschoolers for whom I wrote. They weren’t interested in solving the mystery of the theantropic person (God/Man). They didn’t care to debate to what extent Jesus surrendered exercise of the attributes of Deity when He took on humanity. But they did care that “Jesus always sees me.” They did care that even when Mommy and Daddy were out of sight, Jesus was watching over them. They did care that whether they were riding in a car, sleeping in the dark, or playing outdoors, Jesus was there, and could see.
What a lesson for us today. Yes, theology is profound. But relationship with God is far greater than the most profound depiction of doctrine. And our relationship with God can be expressed in words just as simple as “I saw you.” And can be understood in the comforting terms of “Jesus always sees me.”

Personal Application
Let the assurance that Jesus is with you bring you peace.

Quotable
“In all thy actions think God sees thee; and in all His actions labor to see Him; that will make thee fear Him; this will move thee to love Him. The fear of God is the beginning of knowledge, and the knowledge of God is the perfection of love.”—Francis Quarles

John

INTRODUCTION
John is the fourth and last-written of the New Testament’s portraits of Jesus Christ. Most believe it was composed between A.D. 70 and 100 by John, son of Zebedee, one of Jesus’ 12 disciples. This is the most theological of the Gospels. It grew out of the need of second and third-generation Christians for an authoritative answer to the questions about Christ’s nature which then troubled the church. John said of his work, “These things are written that you may believe that Jesus is the Christ, the Son of God” (20:31).
Unlike the other Gospels, which follow a chronological sequence, John related separate incidents and teachings which help us better understand Jesus’ universal mission. Much of what John shared is not found, or is only briefly mentioned, in Matthew, Mark, and Luke. Through John’s clear portrayal of Jesus and His teaching, we do come to a much deeper appreciation of Jesus and what it means to have faith in Him.

THE LIVING WORD
John 1:1–18

“No one has ever seen God, but God the only Son, who is at the Father’s side, has made Him known” (John 1:18).

John introduced the ultimate mystery. God had somehow taken on human nature and become flesh.

Background
The Word. In both Testaments “word” is a pivotal and complex concept. The Greek logos appears over 300 times in the New Testament, with a variety of meanings. Jesus’ identification as the “Word” has great theological significance. As the Word, Jesus is the expression of God’s person and character in the world: the One who reveals the Father. And as the Word, Jesus is also the powerful, active presence of God in the world: the One with ultimate authority over all natural and supernatural forces, able through infusions of grace not only to make alive but also to transform the inner nature of human beings to fit them for fellowship with God.
While theologians tend to wax eloquent over the philosophical implications of logos, as we read John’s Gospel we can have a simpler, more direct meaning in mind. Jesus, the Word of God, is the One through whom we hear God’s voice. He is the One in whom we meet God, and welcome God into our lives.

Overview
The “Word”—the Creator and source of our life—preexisted with and as God (1:1–5). John the Baptist announced His coming (vv. 6–9), yet when He arrived His own people rejected Him (vv. 10–11). But all who do receive Him become children of God (vv. 12–14). He is the source of grace, the Son who, being God, reveals the Father to mankind (vv. 15–18).

Understanding the Text
“In the beginning was the Word” John 1:1–2. Like the first verses of Genesis, John 1:1–2 catapult us back beyond the origins of time, into the mystery of God Himself.
Christians have affirmed the New Testament’s teaching that the One God of the Old Testament exists in three Persons: God the Father, the Son, and the Holy Spirit. John launched his Gospel with a powerful statement that the Man Jesus is God the Son, the eternal Word through whom God has always expressed Himself (see DEVOTIONAL).

“In Him was life” John 1:3–5. In John’s Gospel “life” sometimes indicates biological vitality, but more often indicates spiritual life. John often described the life he spoke of as “eternal.” The life available to us in Christ has a supernatural quality and power, as well as endless extent. It is this eternal life which Christ offers that shines in our world as a bright light. Like a beacon to a lost traveler, the light shining in Jesus offers all men hope. Not only hope for life after death, but hope for a rich and meaningful life here and now.

“The darkness has not understood it” John 1:5. The specific intent of the Greek verb, katelaben, has been much debated. Is it simply saying that men in darkness haven’t realized the nature of the shining light? Or does the word mean “overcome,” as in other passages in John? (6:17; 8:3–4; 12:35) Soon John would develop his theme of a basic conflict between good and evil, darkness and light. The world of men is not just ignorant of the character of the light, but hostile to it!
An invisible war rages on Planet Earth. God and Satan are in perpetual conflict, and knowingly or not every human being takes sides. The light shed by the Son’s offer of eternal life makes the issues of the war more clear, and challenges everyone to take sides.
How good to know that no matter how hostile men and women may be, they can never overcome Christ’s light.

“A man who was sent from God” John 1:6–9. Luke told the Baptist’s background; John emphasized his mission. The fact that he was “sent from God” established his authority. His mission was summed up in the word “witness” (v. 8). Throughout this Gospel John would assemble evidence that established Jesus as the Son of God. The Baptist was the first witness, identifying Jesus for the Jewish men and women of the first century.
Today too God sends men and women to witness of His Son. While Jesus Himself is the light, you and I must give testimony about the benefits of coming to Him for eternal life.

“The right to become children of God” John 1:10–13. These verses, like much of John’s writing, are packed full of information. The “world” in verse 10 is first earth itself as the environment for life, and second a sinful social order which refused to acknowledge the Creator. While Jesus’ own people and nation would not receive Him, He continues to hold out the divine offer of eternal life to individuals. Those who do receive Him are given the right to become sons of God.
The verses clarify two issues. First, are all human beings God’s children? While all human beings are His creations, and objects of His love, John reminds us that not all are spiritually related to God. Only the special gift of eternal life in Christ changes our nature, so that we become God’s tekna; His “born ones” who by spiritual rebirth share His divine nature.
Second, what does it mean to “believe”? John began his explanation by equating “believe” with “receive.” New life in Christ is offered as a gift. Just as one who reaches out and takes a gift shows by his accepting it that he believes in the reality of the gift and the trustworthiness of the person who offers it, so in receiving Christ as Saviour, we demonstrate belief in the gift and in the trustworthiness of God the Giver.
How simple it is. We hear the Gospel’s Good News, our heart welcomes Christ, and in a grand supernatural transaction we are forgiven and flooded with new life. We become God’s children, born anew by an act of God Himself.

“Grace and truth came through Jesus Christ” John 1:15–17. The Law of Moses established a standard of righteousness for humankind. Jesus revealed God’s gracious attitude toward all mankind. Looking at the Law we see what we should be, and feel ashamed. Looking at Jesus, we realize God loves us despite our sins, and rejoice.

“God the only Son” John 1:18. The essence of Deity is unseen because our eyes cannot detect Him. So God took on a form that we could see.
“Only” here has the essential meaning of “unique.” Jesus is the Son of God in a way that we can never be, for He preexisted time itself. We become God’s children. Jesus is and has always been God’s only Son.

DEVOTIONAL
No Greater Love
(John 1:1–2)
“Three gods! You’ve got three gods!”
That misunderstanding of Christian faith is common in both Muslim and Jewish circles. And yet Christians claim, “No. We have one God, the God of the Old Testament, who is shown in the New Testament to exist in three Persons.”
It’s nonsense to many, of course. And yet as we read John’s first verses, we see that this is just what the Bible teaches. The Word, a few verses later on identified as the Son incarnate, Jesus Christ, was there in the beginning. He was with God. And He was God.
Many attempts have been made to find an analogy that will help us better grasp the mystery of the Trinity: the Three-in- Oneness of Scripture’s one God. All fall short. The Trinity remains a mystery. Perhaps the best suggestion though was made in the fourth century of our era by Saint Augustine. Augustine argued that God must be a Trinity, for God is love. Before the Creation of the world, God must have had someone to love, and some way to convey love. It follows, Augustine taught, that there must be Three within the oneness of God: a Father to love, a Son to be the object of that love, and a Holy Spirit to convey and express love.
What a thought. Before God created, God was a Person who loved. Because He existed as a Trinity, God has always been able to express that love fully within His own being. And yet God’s love is so great that it overflowed beyond His own self. In love God created the world and populated it with persons in His own image. In love God gave those persons freedom of choice. And, in love, God sacrificed the Son He loved to preserve all who believe from the disastrous and eternal consequences of the choices they have made.
The Gospel of John is not only the Gospel of belief and faith, as most empha-size. John is the Gospel of unimaginable love.

Personal Application
Considering who Jesus is can deepen your love for Him.

Quotable
“Alexander, Caesar, Charlemagne, and myself founded empires; but on what foundation did we rest the creations of our genius? Upon force. Jesus Christ founded an empire upon love; and at this hour millions of men would die for Him.”—Napoleon Bonaparte

MOSES’ FAREWELL
Deuteronomy 31–34

“I am now a hundred and twenty years old and I am no longer able to lead you” (Deut. 31:2).

Each of us leaves a heritage behind when we reach the end of our lives. Moses left a glorious heritage: a generation prepared for victory, a Law for Israel to live by, and the memory of the God who keeps His promises.

Overview
God would be with Israel’s new leader, Joshua (31:1–8). The Law was to be read to all Israel every seventh year (vv. 9–13), but God predicted future rebellion (vv. 14–30). Moses taught them a unique song, in the form of a judicial indictment, to encourage obedience (32:1–47). Just before his death (vv. 48–52), Moses blessed the tribes of Israel (33:1–29). An unknown author later added Moses’ epitaph (34:1–12).

Understanding the Text

“I am now a hundred and twenty years old” Deut. 31:2. In Egypt, 110 was the symbolic age of wise men. Like Moses, those who base their lives on relationship with God are wiser than this world’s wisest.
It’s fascinating to remember that Moses was 80 when he was first called to serve God. The last third of Moses’ life was the most productive spiritually. Old age isn’t the end for any of us, though persons who found great satisfaction in their jobs often feel this way. The time we once devoted to work can now be devoted to serving God and others.

“The LORD your God goes with you” Deut. 31:3–8. Moses presented Joshua as Israel’s new leader and reminded the people that it was the Lord who had won past victories and who “goes before you.”
It’s only natural for us to depend on human leaders. But such dependence is misplaced. God, not Moses, was the key to past triumphs. Let’s respect our leaders, but let’s depend only on the Lord.

“Moses wrote down this Law and gave it to the priests” Deut. 31:9–13. It seems likely that what Moses delivered to the priests was the bulk of the Book of Deuteronomy. This book was to be read to the whole nation—“men, women and children, and the aliens living in your towns.” The reading was to be done at the Feast of Tabernacles every seventh year, “as long as you live in the land.”
All have a right to know and to understand what God says to us in the Scriptures.

“I know what they are disposed to do” Deut. 31:14–29. Despite commanding that the Law be faithfully and regularly taught to Israel, God told Moses that dark days were ahead. Israel would “soon” turn to idolatry and “break the covenant I made with them.”
God knew “what they are disposed to do, even before I bring them into the land” (v. 21). The Hebrew word, yeser, (“purpose”) here means a tendency, impulse, or disposition. The revelation of this tendency may come as a surprise, for under Joshua the Israelites obeyed God. In fact, their behavior was exemplary. But God, who knows the heart, saw the inner tendency toward sin despite outward obedience.
You and I need to be sensitive to our hearts. That tendency toward sin still exists within us. We can be in great danger even when there is no sign of faltering in our outward behavior. Jesus once explained His criticism of certain Pharisees who were extremely strict in their approach to God’s Law: “These people honor Me with their lips,” He said, “but their hearts are far from Me” (Mark 7:6). Only wholehearted love for God can guard us against our tendency toward sin.

“Moses recited the words of this song” Deut. 31:30–32:47. The Israelites were expected to memorize this lengthy “song,” or poem. In cultures where reading and writing are less common, memorization of extremely long poems, legends, treaties, etc., is quite common.
This fascinating poem follows what is known today as the “RIB pattern.” The Hebrew word, rib, means a controversy or a legal suit. The song was in effect God’s indictment of Israel for breaking the covenant with Him as Sovereign.
What is striking is that the poem then went on to add material that is not found in ancient secular indictments! God assured Israel that though “they are a nation without sense” He would indeed have compassion on them (vv. 26–38). God would deliver Israel once again and free them from their enemies (vv. 39–43).
The rib pattern of the poem shows its ancient origin, for it fits comfortably into the culture existing in Moses’ day. But the variation from that pattern is most important to us. Those who angered secular rulers perished. The statement which expressed the punishment due to covenant-breakers ended the indictment. But even when we sin and deserve judgment, punishment is not God’s last word. His last word to us as to Israel is one of grace. We too can be restored.
We too can come back, and once again worship our God as a forgiven people.

“This is the blessing that Moses . . . pronounced” Deut. 33:1–29. The final blessing pronounced by a dying father was viewed as a will in the ancient Near East, and was legally binding. The blessing of Moses, Israel’s spiritual father, contained elements of prophecy. The poetic blessings in these chapters are sometimes obscure but are based on traits of the tribal patriarchs and on God’s revelation concerning their future. The blessings contain prayers, predictions, praise, and commands. The emphasis of each blessing is shown below.

Reuben
A prayer for survival.
Judah
A prediction of victory.
Levi
A prayer for blessing, a call to faithfulness.
Benjamin
A promise of safety.
Ephraim
A promise of preeminence.
Manasseh
A prediction of strength.
Zebulun
A prediction of wealth.
Issachar
A prediction of wealth.
Gad
A promise of land.
Dan
A prediction of energy.
Napthali
A promise of blessing.
Asher
A prayer for strength and security.

The range of blessings predicted again shows that God desires the very best for His people. Yet, as this magnificent psalm of blessing concludes, we need to remember that the most important gift God can give is already ours—Himself. As Moses said, “the Eternal God is your refuge, and underneath are the everlasting arms.”

GOD’S INDICTMENT OF ISRAEL
A statement of God’s character
(vv. 1–4)
Implied accusation of Israel
(vv. 5–6)
Recalling God’s acts for Israel
(vv. 7–14)
Specific charges against Israel
(vv. 15–18)
The sentence
(vv. 19–25)

DEVOTIONAL
Moses’ Epitaph
(Deut. 34)
One of the unusual privileges I’ve had is to serve as chaplain to my family. Though ordained, I’ve not pastored a church. So most of the weddings I’ve performed, and all of the funerals, have been for family.
To date I’ve buried my mother, my dad, a stepmother, an uncle, and an aunt. Each time I’ve thought back over their lives, I’ve found something that made that person special. Each one of my relatives was very different from the others. But in each life God had done something beautiful. Something to remember that honored Him, and made the memory of our loved one more precious.
Then, after Moses’ death, an unknown editor added an epitaph. He described the words God spoke to Moses (vv. 1–4), and the grief felt by Israel (vv. 5–8). He added a word about Joshua to show that life goes on (v. 9). And then he concluded with an epitaph intended to show what was special about Moses. “Since then, no prophet has risen in Israel like Moses, whom the LORD knew face to face, who did all those miraculous signs and wonders the LORD sent him to do in Egypt” (vv. 10–11).
Moses was special. And he deserved this epitaph as well as our awed respect. But what moves me most has been to realize, as one by one the members of my own family die, that every one of us is special.
When God enters a life, He takes at least one trait of ours and makes us beautiful.

Personal Application
What trait of yours will your family members remember with greatest joy?

Quotable
“Enjoy your life without comparing it with that of others.”—Marques De Condorcet