This week, we shall continue with the study of the Book of Deuteronomy in the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Words of Moses (the exhortation) — their history of rebellion:
As the Israelites are about to enter the Promised Land, Moses reminds them that all is grace and it has nothing to do with their righteousness; in fact they have been a rebellious and stiff-necked people since they left Egypt until then, at the plains of Moab (9:7). In particular, Moses reminds them of their sin at Horeb, at the giving of the Ten Commandments (9:1-21), and now he also cites other proofs of their rebellion:
(1) Which four incidents does Moses cite as proofs of their rebellion? (vv. 22-23)
(2) What happened at Taberah (Taberah means burning)? (Num. 11:1-3)
(3) What does this incident highlight about their wickedness?
(4) What happened at Massah (Massah means testing)? (Exod. 17:1-7)
(5) What does this incident highlight about their wickedness?
(6) What happened at Kibroth Hattaavah (the name means graves of craving)? (Num. 11:31-35)
(7) What does this incident highlight?
(8) Why does Moses, of the many incidents of rebellion highlight these three incidents?
(9) We have already considered earlier their rebellion at Kadesh Barnea which has caused them their forty years of wandering in the dessert (Deut. 1:19-40)
a. What conclusion does Moses draw from all these incidents (v. 24)
b. Should there be any hope for the people of God? Should Moses not be discouraged?
(10) In summarizing all these incidents of rebellion, Moses goes back to the incident at Horeb and reminds the people of his intercession on their behalf (vv. 25-29)
a. At their rebellion, how discouraged was the Lord? (v. 25)
b. Moses now shares how he interceded for the people: how did he address the Lord? Why? (v. 26)
c. What is the importance of pointing out twice that these people, as stubborn and wicked as they were, they were God’s people and God’s inheritance, and that He had redeemed them by His great power and mighty hand? (vv. 26, 29)
d. Why did he ask the Lord to remember Abraham, Isaac and Jacob? (v. 27)
e. What would happen to the reputation of the Lord should He destroy His people at this time? (v. 28)
f. What should the Israelites learn from this intercession?
g. How may we learn from Moses’ intercession?
(11) What is the main message to you today and how may you apply it to your life?
本週我們會繼續研讀舊約申命記。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
摩西勸勉的話—背叛神的歷史：當以色列人快要進入應許地時，摩西提醒他們，一切都是神的恩典，與他們的義無關。其實，他們是悖逆、硬著頸項的百姓，自出埃及直到當時在摩押平原都是如此(9:7)。摩西剛以他們在何烈山的背叛為例(9:1-21)，現在也引出更多的例證：
(1) 摩西在此提到那四個例證？(9:22-23)
(2) 在他備拉(意即燃燒)發生什麼事？(見民11:1-3)
(3) 這事件刻劃出以色列人什麼罪？
(4) 在瑪撒(意即試探)發生什麼事？(見出17:1-7)
(5) 這事件刻劃出以色列人什麼罪？
(6) 在基博羅哈他瓦（意即貪慾的墳墓）發生什麼事？(見民11: 31-35)
(7) 這事件刻劃出以色列人什麼罪？
(8) 為何在眾多犯罪的事例中，摩西特別提出這三事例？
(9) 我們先前已思想過加低斯巴尼亞的叛逆，是引至他們流蕩曠野四十年的主因(民1:19-40)
a. 藉著這些事例，摩西作出什麼總結？(9:24)
b. 這樣神的百姓尚有希望嗎？摩西是否因此感到絕望？
(10) 為這些叛逆的事例作了總結後，摩西就提醒百姓他在何烈山怎樣為他們代求(9: 25-29)：
a. 摩西指出神對他們如何感到絕望？(9:25)
b. 在為他們祈求時，摩西怎樣稱呼神？(Sovereign Lord) 為什麼？(9:26)
c. 為何摩西在祈求時，兩次提醒神，他們是「祢的百姓」？(9:26, 29)
d. 為何他也提到亞伯拉罕、以撒和雅各？(9:27)
e. 他怎樣提醒神，若滅絕百姓會與祂的名譽攸關？(9:28)
f. 以色列人當從摩西的代求領略到什麼？
g. 你從摩西的代求可以學到什麼功課？
(11) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“You also made the Lord angry at Taberah, at Massah and at Kibroth Hattaavah.” (Deut. 9:22)
Moses knew his people well. Just as they were ready to possess the Promised Land, he reminded them of their wicked nature in order to show them that all is grace. In so doing, he reminds them of, perhaps, the most wicked of their rebellion — the making of a golden calf to replace the Lord just as He was delivering the Ten Commandments to Moses at Horeb.
In addition to quoting that particular incident, Moses also cites the incidents at Taberah, at Massah and at Kibroth Hattaavah (9:22) as further proofs that they were a stiff-necked and rebellious people ever since he had known them (9:24). These three incidents aptly paint a picture of carnality that even today’s Christians should be warned against:
- Prone to complaint: At Tabearh, only after a three day march, in spite of the clear guidance and presence of the Lord through the lifting and resting of the cloud for the first time (Num. 10:13), they immediately complained about hardship as they journeyed in the wilderness (Num. 11:1). This is typical of carnal believers who do not have a mind of mission, but are prone to complain at the slightest sign of hardship in their lives. This, as we know, invited the literal burning anger of the Lord;
- Quick to test the Lord: At Massah, the complaint of the people appeared to be due to a lack of water to drink on the surface, but the Bible points out that they in fact, “tested the Lord saying, ‘Is the Lord among us or not?’” (Exod. 17:7). Having witnessed the tremendous delivery of the Lord through the ten plagues and the crossing of the Red Sea not long ago, how could they even question if the Lord was with them! Perhaps, they were so used to seeing instant miracles and interventions by the Lord that they could not accept any apparent delay by God. They wanted their prayers answered right away; they wanted their problems to be solved instantly; if not, they would question not only if God was among them, but if God really cared! That is a typical mark of carnal Christians as well;
- Craving of the flesh: At Kibroth Hattaavah. The carnality of the people reached its climax (Num. 11:31-35). It was not a matter of a lack of food, but a lack of food that they craved. And as God sent quails to satisfy their demand, their unrestrained devouring of the quails caused the Lord to strike them with a severe plague “while the meat was still between their teeth” (Num. 11:33). This is a clear picture of carnal believers that their so-called “belief” in God is purely for material well-being; and for that matter, they would turn to any gods who would satisfy their cravings, and would turn against the Lord if their cravings are not met. That is exactly what happened throughout the history of the Israelites.
「你們在他備拉、瑪撒、基博羅哈他瓦又惹耶和華發怒。」(申9:22)
摩西識透他的百姓。就在他們快要進入應許地之時，他就再次提到他們叛逆的本性，叫他們知道能有今天，全是神的恩典。因此，他特別重提鑄金牛犢的事件—就是當神在何烈山給予十誡的法版之同時，他們所行的大惡。
除這事件外，摩西也重提發生在他備拉、瑪撒、和基博羅哈他瓦的三個事件(9:22) ，證明他們確是“自從我認識你們以來，你們常常悖逆耶和華”(9:24) 。其實，這三個事件是百姓屬血氣生命的寫照，也是今天的信徒該提防的：
- 容易生怨：在他備拉，他們只行了三天，雖有神初次藉雲柱清楚的引導(民10:13) ，他們卻立時因路程的困苦而生怨(民11:1) 。這是屬血氣的信徒的表現：完全沒有使命感，只要生命出了小小的困難就向神埋怨。因此，以色列人立時遭到火燒的管教(他備拉就是焚燒的意思) ；
- 愛試探神：在瑪撒，百姓因暫時缺水而又生怨。聖經指出他們這樣的表現，是試探神。因他們說：“耶和華在我們中間不是？”( 出17:7) 。是的，既剛剛親眼目睹神藉著降十災和過紅海的大能拯救，他們豈能質問神究竟是否與他們同在！或許，他們已看慣了立時施行的神蹟，以致不能接受神稍為遲延的行動。他們認為禱告必須立時蒙應允；困難必須立時得解決；若非如此，神阿，祢在那裡？祢是不理會我！這正是屬血氣的信徒的表現（瑪撒正是試探的意思）；
- 貪婪的慾念：在基博羅哈他瓦，百姓屬血氣的本色顯露無遺(民11:31-35) 。他們當時不是缺糧—有從天而降的嗎哪為糧，但他們卻貪吃肉類。結果，神用鵪鶉來滿足他們的貪慾，正在他們狼吞虎嚥時，神用最重的災殃擊殺他們(民11:33) 。這正是屬血氣的信徒心態的寫照。他們的「信」全是為肚腹—為今生的福氣而信主；若今生沒有利益和順景，他們就立時離開神。這也正是以色列人歷史的縮影。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Words of Moses (the exhortation)—Remembering Horeb (continued)
In his continued sermon to urge the people to serve and love God whole-heartedly, Moses concludes his reminder of their wickedness at Horeb and God’s forgiveness in this chapter:
(1) Forgiveness and continuation of covenant (vv. 1-5)
a. What does the rewriting of the Ten Commandments on the new stone tablets represent?
b. What does the command of making the ark of covenant represent? (Exod. 25:22; Num. 17:4)
c. What is the importance of putting the stone tablets in the ark? (2 Chr. 6:11)
(2) Insertion (vv. 6-9): the Horeb’s example is interrupted by the mentioning of the followings:
a. Aaron: when was his name last mentioned? (9:20)
b. Did the Lord destroy him right away?
c. Was his death the end of the (high) priesthood? (v. 6)
d. The priesthood is now aided by the choosing of the tribe of Levites: what are their duties? (v. 8)
e. Now they are able to enter into the Promised Land: the fact that Levites are not to share in the land — is it a blessing or a curse? (v. 9) Why?
f. What is the point Moses wants to make through this insertion?
(3) The moral of the Horeb’s example (vv. 10-13)
a. After the rebellion of the people, was Moses’ experience (of another 40 days and nights) before the Lord any different from the previous time? (v. 10)
b. What does this signify? (vv. 10-11)
c. What should Israel do in view of God’s grace of forgiveness? (vv. 12-13)
(4) The mighty and awesome God (vv. 14-22) — In addition to an affirmation of God’s grace, Moses also reminds them of the awesomeness of their God:
a. How does Moses contrast the two apparent contradicting sides of God? (vv. 14-15)
b. Are they indeed contradicting? Why or why not?
c. What then should they do? (v. 16)
d. What is meant by the circumcision of the heart? (see Rom. 2:25-29)
e. The character of the great, mighty and awesome God (vv. 17-19):
i. How is He compared to other gods and lords? (v. 17)
ii. In what ways is He upright? (v. 17b) what is the implication to His people?
iii. How does He show His compassion toward the fatherless, widow and foreigners? (v. 18)
iv. What do the fatherless, widows and foreigners have in common?
v. How may we emulate God’s character today, especially to the foreigners (i.e. the immigrants)?
f. The proper response, therefore, is to worship Him as their only God (vv. 20-22) as expressed in:
i. Fearing in Him: how may vv. 14 and 17 cause them (or us) to fear Him?
ii. Serving Him: what might the people of Moses’ time associate the serving of the Lord with? What about you? What is the true meaning of serving the Lord?
iii. Holding fast to Him: instead of what?
iv. Taking oath in His name: while Jesus teaches us not to swear at all (Matt. 5:34); what then is the implication of this command by Moses?
1. Praise Him (i.e. not anyone else):
2. What is the reason given here? (v. 21)
3. What is the proof right before their eyes? (Compare Exod. 1:1-5; with Exod. 12:37)
(5) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
摩西（勸勉）的話—何烈山之例（續）：在勸勉百姓要盡心事奉和愛神時，摩西以何烈山的失敗作總結：
(1) 赦免與約的不被廢掉(10:1-5)
a. 再寫十誡在新石版上表明什麼？
b. 作的(約)櫃又表明什麼？(出25:22; 民17:4)
c. 把石版放在櫃內的用意是什麼？(代下6:11)
(2) 插曲(10:6-9) ：在憶述何烈山事件之中加插了另一段敘事
a. 最上一次怎樣提到亞倫？(9:20)
b. 神有否立刻滅絕亞倫？
c. 亞倫之死是否意味祭司職份的中斷？(10:6)
d. 祭司職份有利未人的參助：他們的職責包括什麼？(10:8)
e. 快要進應許地，利未人卻無分無業：這是福份還是咒詛？為什麼？(10:9)
f. 摩西藉著這段插曲要表明什麼？
(3) 何烈山事例的總意(10:10-13)
a. 摩西在百姓犯罪之前後兩次在神面前停留了四十晝夜：兩次的經歷是否因百姓的罪而有別嗎？(10:10)
b. 這正表明什麼？(10:10-11)
c. 神既顯出恩慈，以色列人該如何回應？(10:12-13)
(4) 大而可畏的神(10:14-22) —除指出神的恩慈外，摩西也提醒百姓神的可畏：
a. 摩西怎樣把神兩方面的屬性作出比較？(10:14-15)
b. 這兩方面是否有衝突或矛盾之處？為什麼？
c. 以色列人因此該如何回應？(10:16)
d. 「心裡的污穢除掉」其實是「行心的割禮」的意思：這是什麼意思？(參羅2:25-29)
e. 大而可畏的神之屬性(10:17-19):
i. 摩西怎樣把神與其他的神靈和主作比較？(10:17)
ii. 祂是如何的正直？(10:17b) 這與以色列人何關？
iii. 祂是怎樣對待孤兒、寡婦和寄居的？(10:18)
iv. 上述三類人有什麼共同之處？
v. 今天我們該怎樣仿效神這屬性(特別是對寄居—移民) ？
f. 面對這樣的耶和華神，以色列人固然要單單以祂為自己的神— 這就包括(10:20-22)
i. 敬畏祂：10:14, 17論到該驅使百姓怎樣敬畏神？
ii. 事奉祂：提到事奉神，百姓在摩西時代主要聯想到什麼？你今天呢？什麼才是事奉神的真諦？
iii. 專靠祂：若不靠祂，百姓就會靠什麼？
iv. 指著祂的名起誓：主耶穌豈不是吩咐我們什麼誓都不可起嗎？(太5:34) 這裡的吩咐的重點又是什麼？
v. 讚美祂（而不讚美誰？）
1. 這裡指出該讚美的原因是什麼？(10:21)
2. 他們那時真已見到這應許的實現嗎？(試把出1:1-5與12:37作比較。
(5) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Yet the LORD set his affection on your ancestors and loved them, and He chose you, their descendants, above all the nations — as it is today.” (Deut. 10:15)
As the Israelites are about to enter the Promised Land, Moses seeks to impress upon them both the awesomeness and loving kindness of the Lord and thus he concludes the retelling of the Horeb’s experience with these words, “To the LORD your God belong the heavens, even the highest heavens, the earth and everything in it. Yet the LORD set his affection on your ancestors and loved them, and He chose you, their descendants, above all the nations — as it is today” (10:14-15).
It is interesting to note that the NIV uses the word, “yet” to illustrate the apparent contradiction of His awesome and loving characters. Of course, Moses is only expressing the apparent contradiction in the minds of the people who do not know the Lord. In the mind of the world, such an awesome and mighty God is not approachable. The truth of the matter is our God is both awesome and approachable.
This actually helps us understand the true meaning of the “fear of the Lord” asked of us by the Lord (10:12) in that
- In view of the great and mighty power of God, being “the Lord of lords, the God of gods” (10:17) to whom “belong the heavens, even the highest heavens, the earth and everything in it” (10:14), we should develop a sense of awe and fear that ushers us to prostrate ourselves in worship before Him (as Joshua and the Apostle John did—see Jos. 5:14; Rev. 1:17).
- On the other hand, His great affection and love shown to Israel (10:15) and to us (through the sacrifice of Christ on the cross — see Galatians 2:20) should cause us to approach Him without fear (Heb. 4:16) and respond to His love with ours (10:12).
However, Moses reminds us that this “loving fear” of the Lord is always expressed in the obeying and observing of “the Lord’s commands and decrees” (10:13) which is affirmed by our Lord Jesus ( Jn. 14: 21-24).
「耶和華但喜悅你的列祖，愛他們，從萬民中揀選他們的後裔，就是你們，像今日一樣。」(申10:15)
摩西在以色列人快要進入應許地之際，除了以他們過往的錯誤來提醒他們外，更藉著在總結何烈山的經歷時，指出神可畏的大能和慈愛：“看哪，天和天上的天，地和地上所有的，都屬耶和華你的神。耶和華但喜悅你的列祖，愛他們，從萬民中揀選他們的後裔，就是你們，像今日一樣。 ” (10:14-15)
中文聖經用「但」來表明神「單單/only」的喜悅列祖；英譯本NIV則用「但是/yet」來把神的大能與神的愛作個對比。當然，神的大能可畏和祂的大愛是絕對沒有衝突的，這是我們的神屬性的兩面，就如錢幣的兩面一樣。摩西這樣論到神，恰好給我們明白他要求百姓「敬畏耶和華」的真義(10:12):
- 耶和華神既是“萬神之神、萬主之主” (10:17) ，如此有大能和可畏，連“天和天上的天，地和地上所有的” 都屬祂(10:14) ；我們自然當對祂產生畏懼，俯伏敬拜祂，像約書亞和約翰一樣(書5:14；啟1:17) ；
- 同時，祂對以色列人的偏愛(10:15) ，應叫他們以愛來作回應(6:5) 。這對我們這些新約信徒而言更該如此：不但“愛裡沒有懼怕”( 約壹4:18) ，我們更因基督耶穌在十字架上的救贖，可以坦然無懼的來到神面前(來4:16) ，以愛來回應祂的大愛(10:12) 。
不過，值得留意的是，摩西是重複的提醒我們，這帶著“愛的敬畏” 的回應是要在「遵守祂的誡命」上顯明出來的；這也是主耶穌所提醒我們的（約14:21-24）。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The Words of Moses (the exhortation)—continued exhortation to obedience:
(1) Importance of personal experience (vv. 1-7)
a. Why does Moses emphasize that they, and not their children, are the ones who saw and experienced both God’s discipline and mighty work? (vv. 2, 7)
b. In so doing, what in particular does Moses cite as examples of “the great things the Lord has done”? (vv. 3-4)
c. What does Moses cite as examples of God’s discipline? (vv. 5-6)
d. What then should they do given that these were what they saw with their own eyes? (v. 7)
e. How then is the importance of our personal experience in faith to our obedience to the Lord?
f. Do personal experiences guarantee our obedience to the Lord? Why or why not?
(2) Conditions of blessings (vv. 8-15)
a. How different is the land of Canaan from that of Egypt in terms of landscape and methods of cultivation? (vv. 10-11)
b. From a human perspective, would one rather depend their harvest on their own effort of irrigation or on the weather?
c. Why then does God make such a dependency on nature a blessing? (v. 12)
d. How is such a blessing tied to obedience? (vv. 8, 13-15)
e. Which then is the kind of condition you would want to live in? Why?
f. What important lesson(s) can we learn from this exhortation by Moses?
(3) The flip side of blessings (vv. 16-17)
a. What if they would not obey the Lord and turn to other gods? (vv. 8, 16-17)
b. Given the tremendous blessings promised and the curses threatened, it should be a given that the people will obey the Lord and not turn away from Him: why or why not?
(4) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
摩西(勸勉)的話—要遵守誡命
(1) 個人經歷的重要(11:1-7)
a. 為何摩西特別指出是他們，不是他們的兒女，親眼看見神的管教與大能？(11: 2, 7)
b. 摩西以什麼為神大能的例證？(11:3-4)
c. 摩西以什麼為神管教的例證？(11:5-6)
d. 既親眼目睹這些，你說他們該怎樣回應？
e. 你認為個人的經歷與聽從神該有什麼影響？
f. 個人與神的經歷是否一定帶來順服信靠？為什麼？
(2) 蒙福之路(11:8-15)
a. 迦南與埃及兩地在種植方面有什麼不同之處？(11:10-11)
b. 從人的角度(或常理) ，倚靠人力灌溉或是倚賴天氣為佳？
c. 為何神看倚賴天氣、自然為福？(11:12)
d. 能如此蒙福與什麼有關？(11:8, 13-15)
e. 如果是你，你會選擇那個種植的環境？為什麼？
f. 我們可從摩西這裡的勸勉學到什麼？
(3) 蒙福的反面(11:16-17)
a. 如果他們不聽命，偏向別神，會有什麼後果？(11:8, 16-17)
b. 既有蒙大福的路和滅亡之路可選擇，以色列人必選前者，對嗎？為什麼？
(4) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Remember today that your children were not the ones who saw and experienced the discipline of the LORD your God: His majesty, His mighty hand, His outstretched arm…But it was your own eyes that saw all these great things the LORD has done.” (Deut. 11:2, 7)
In the sharing of the good news in Jesus Christ, we like to say that our message is a powerful one because it is based on the objective truth in the Bible, backed up by our personal experience of conversion and transformation. In particular, we recognize that personal testimony is really powerful in that not only the hearers cannot dispute our first-handed experience of grace and transformation, it also provides a very concrete rather than an abstract way to show the hearers how to put their faith in Jesus Christ.
In addition to being a very powerful tool for evangelism, Moses points out here that our personal experience is important to maintain our relationship with God in that it is a powerful reminder to us of “His majesty, His mighty hand, His outstretched arm, the signs He performed and the things He did” (in our case) in turning us from our sinful former ways of life to our new life in Christ — the powerful conviction of the Holy Spirit of our sins, the deep moving by the love of Christ on the cross, and the overwhelming feeling of peace at the time of conversion. In times of crisis, we can always look back to our personal experience to know that God is still there for us!
The same with our experience of discipline by the Lord in times of failure. Not only will the horrible consequences of our sins be a warning to us but the grace and second chances given by God will serve to “give us strength” (11:8) to retake the spiritual inheritance which is ours — the forgiveness and embrace by Father God of His prodigal sons and daughters.
Therefore, it will serve us well to always set aside time to “remember” our past personal experience of God’s faithfulness (11:2), whether it is the demonstration of His mighty power or His discipline of love.
「你們今日當知道，我本不是和你們的兒女說話；因為他們不知道，也沒有看見耶和華你們神的管教、威嚴、大能的手，和伸出來的膀臂……惟有你們親眼看見耶和華所做的一切大事。」(申11:2, 7)
當我們與別人分享福音時，我們知道福音的信息本是神的大能(羅1:16) 。但除了把真理說明外，我們個人信主的經歷，往往是非常有力的見證。一方面，個人蒙恩、生命得改變的經歷是聽道的人不能駁倒的事實；同時，也能叫聽者更具體的曉得如何仿效來作悔改、信主的回應。
除此以外，摩西提醒以色列人需要回想“你們神的管教、威嚴、大能的手，和伸出來的膀臂”(11:2) 。同樣，我們也需要回想昔日，不論是蒙恩得救或是被神管教的經歷—這就包括聖靈如何深深的叫我們知罪、如何被十字架大愛的感動、蒙深切認罪而帶來那“出人意外的平安” 等。這些，特別在我們遇到信仰的危機時，能幫助我們信得過我們的神並沒有掉棄我們。
我個人更寶貴昔日受管教的經歷史；這些經歷不但提醒我跌倒所帶來的可怕後果和影響，更提醒我神那不離不棄的愛，祂總給我機會，有力量重新站起來(11:8) ，得著祂要我得著的。
故此，我們該常撥出時間來反思，回想過往在主裡的經歷，思想神在我們身上顯出的大能和信實。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The Words of Moses—concluding the section on exhortation, before launching into specific laws and decrees (from chapter 12 onward).
(1) Vv. 18-21 acts like an “inclusio” of the message of exhortation by repeating the words of 6: 6-8 (& 6:2)
a. What are the emphases on the two almost identical passages?
b. Why does Moses choose to repeat it as a conclusion to his exhortation to obey the commands of the Lord?
c. What is the promise given for the obeying of this message in chapter 6? (6:2)
d. How does this promise reiterated in 11:21 reflect God’s desire for them?
(2) Further encouragement to obey God and His commands (vv. 22-25)
a. What is the first promise given? (v. 23)
b. How does it address their original greatest concern? (Num. 13:31-33)
c. What is the second promise? (v. 24)
d. What is the added emphasis in this reiteration of territory compared to 1:7-8?
e. What is the third promise? (v. 25)
f. What is the added emphasis in this reiteration compared to 2:25 and 7:23-24?
(3) Blessings and curses to be proclaimed at Mount Gerizim and Mount Ebal in the future (vv. 26-32): the details of the blessings and curses are fully pronounced by Moses in chapters 27-28 and proclaimed by Joshua at the two stipulated mountains (Jos. 8:30-35)
a. Why does Moses end this section of exhortation by mentioning the presence of blessings and curses?
b. What are the respective bases of blessings and curses? (vv. 27-28)
c. What is the importance of having them proclaimed once again at Mount Gerizim and Mount Ebal in the future?
d. Should the promise of blessings and the threat of curses be the basis of their obedience to “all the decrees and laws” (v. 32)
e. Why then would God through Moses pronounce these blessings and curses?
f. What then should be our basis of obedience to the words of God? (Jn. 14:21-24; 2 Cor. 5:14a)
(4) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
摩西的話—在詳述個別的律例之前(由第12章開始)，摩西總結他的勸勉話:
(1) 11:18-21藉重述6:2, 6-8之言作這勸勉話的總結
a. 重複的話之重點何在？
b. 為何以此作勸勉話的總結？
c. 6:2謹守律法有什麼應許？
d. 11:21怎樣顯出這應許背後的神的心意？
(2) 其他勉勵的話(11:22-25)
a. 謹守命令的第一個應許是什麼？(11:23)
b. 這應許如何針對他們一向的懼怕？(民13:31-33)
c. 第二個應許是什麼？(11:24)
d. 重述1:7-8所應許的地界時，還加上了什麼話？(11:24)
e. 第三個應許是什麼？(11:25)
f. 重複2:25; 7:23的應許時，還加上了什麼話？(11:25)
(3) 祝福與咒詛的宣告(11:26-32) —這些話會再在第27-28章詳述，並由約書亞在進應許地後，在基利心山和以巴路山上陳明(書8:30-35) ：
a. 為何摩西總結勸勉的話時，提到這將宣告的祝福與咒詛語？
b. 祝福與咒詛的基礎在乎什麼？(11:27-28)
c. 既會在第27-28章詳述，為何仍要在基利心山和以巴路山上重述？
d. 祝福與咒詛應否是他們謹守命令的原因或動機？
e. 什麼才是我們謹守神命令當有的原因或動機？(約14:21-24；林後5:14a)
(4) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“See, I am setting before you today a blessing and a curse —” (Deut. 11:26)
In chapters 27-28, Moses will announce in details the blessings that God will bestow upon the people if they obey His commands, and the curses that will befall them if they choose to disobey instead. These blessings and curses will be repeated in presumably a formal ceremony upon their entrance into the Promised Land, and engraved upon the rocks at Mount Gerizim and Mount Ebal respectively which Joshua did comply with (Jos. 8: 30-35).
However, we know that God has never intended to use blessings to entice the people to obey Him and His command, nor to deter them from turning away from Him through the threat of curses. The ultimate desire of the Lord is for them to love Him with all their hearts and with all their souls and with all their strength (6:5). No amount of blessings or curses could generate genuine love. God knows it very well. Why then would He still proclaim blessings and curses before their taking possession of the Promised Land and have them reiterate the same upon their entrance into Promised Land? The unfortunate reason is that God has foreknown their disobedience, and has meant these blessings and curses not only to be proclaimed verbally but to be engraved into the rocks so that Israel is left with no excuse for their future demise!
Fortunately, the earthly Promised Land is only a shadow of the greater city promised to Abraham and his people, which is a heavenly one (Heb. 11:16), and the curses (which are not just a shadow of the ultimate curses for all humankind for their unbelief) point to the coming of a Redeemer, the Lamb of God who would take away the sin of the world (Jn. 1:29), turning all curses into blessings, far beyond those proclaimed through Moses, but the blessings of the eternal dwelling of God among His people — those who would believe in the name of His Son, Jesus Christ (Rev. 21:1-5).
「看哪，我今日將祝福與咒詛的話都陳明在你們面前。」(申11:26)
在稍後的第27-28章摩西詳述這些祝福與咒詛。在這裡他說明祝福與咒詛是與他們是否聽從神的誡命有關的。這些祝福的應許和咒詛的警告，當約書亞帶領以色列人進入迦南地後，在基利心山和以巴路山上再宣告，並刻在石上為念（書8:30-35）。
不過，我們都知道神從來不是以祝福來作利誘，使祂的百姓聽從祂的命令的；祂也不希望以咒詛來作恐嚇，迫使百姓聽命。神至終的心意是要他們盡心、盡意、盡力的愛祂（6:5）。真愛是不能勉強、也是不能被利所誘的。神當然是知道的。既是如此，為何神要在他們進入應許地之前後，這樣重複的列出祝福與咒詛呢？恐怕這是因神早已知道這百姓的叛逆和頸硬的本性是不改的，故此不但要摩西用口傳講和記錄這些祝福和咒詛的話，更要刻在石上，叫以色列人在他們失敗、遭審判時無話可說！
可幸的是，這屬地的應許是那天上更美、永恆的家鄉的影兒而已(來11:16) ；而這些咒詛是要顯明全人類因叛逆神而要面對更終極的審判。不過，這審判因神所差派的救贖主、那除去世人罪孽的神的羔羊，被祂承擔了(約1:29) ，轉詛為福；這福遠超摩西當時所宣告的，乃指到因神至終要與人同住，使凡相信祂兒子耶穌基督的名的，都得永生（啟21:1-5）。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Specific Legislations — Worship only in designated place (I):
(1) Before the Israelites entered into the Promised Land, where did they worship the Lord? (Exod. 33:7-11; Lev. 1:3; 8:4; 17:4-5)
(2) As Moses begins reiterating some of the specific laws, what is the first command he gives? (vv. 1-3)
(3) What is the intention? (v. 3b)
(4) Apart from the complete elimination of the names of other gods in the land, what is the next command? (v. 4)
(5) In commanding the people not to worship the Lord “in their way” (v. 4)
a. What is the specific instruction given in vv. 5-7?
b. What might be the significance of ensuring all the people would only worship the Lord through the bringing of sacrifices to one only place, even (or rather, especially) when they are spread across the land? (note the first command just given)
c. How will this prevent the people in worshipping in the “way” of the pagans?
d. What might be the application of this teaching to us today?
(6) What is implied by the words of Moses in v. 8, against the background of fixing a location for worship upon their entrance into the Promised Land?
(7) What then is the significance of having “reached the resting place and the inheritance of the Lord” with regard to not “doing as they see fit”? (v. 9) Why should it make a difference?
(8) In reiterating this command to go only to the designated place to present offerings and sacrifices (vv. 10-12), one more element is added and that concerns the Levites:
a. Who are the Levites?
b. What do they depend on for their livelihood as they devote their lives to serve at the Tabernacle exclusively?
c. If the people choose to present their offerings wherever they please, what impact will it have on the Levites?
d. What might be the message for today’s believers if they choose to hop from church to church?
(9) What is the main message to you today and how may you apply it to your life?
Note: Upon the conquest of the Promised Land, the Tabernacle was set up at Shiloh (Jos. 18:1; Jer. 7:12) until David set up a tent for the Ark of the Covenant upon Zion in the city of Jerusalem, and erected an altar for sacrifice there (2 Sam. 6:17; 1 Chr. 16:1). Eventually the Tabernacle was replaced by the temple on the threshing floor of Araunah in Jerusalem as directed by the prophet Gad (2 Sam. 24:18; 1 Chr. 21:18, 29-31).
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
個別的律法—在指定的地方敬拜（一）
(1) 在未進應許地之前，以色列人是在什麼地方敬拜神的？(可參出 33:7-11；利1:3; 8:4; 17: 4-5)
(2) 摩西開始重申個別的律法時，他先提到那條律例？(12:1-3)
(3) 目的在乎什麼？(12:3b)
(4) 繼而提到什麼律例？(12:4)
(5) 在論到不可照列邦那樣(their way) 事奉神時(12:4) ：
a. 實際的條例包括什麼？(12:5-7)
b. 這指定獻祭的地方的重要性何在？與上一個剛提到的條例有什麼關係？
c. 這條例怎樣能叫百姓不照列邦那樣(their way) 事奉神？
d. 這條例可以怎樣應用在今天信徒身上？
(6) 摩西在12:8所言，暗示著曠野中敬拜的生活是怎樣的？
(7) 「將來」—即到了「安息地」，得「產業」後—不可這樣行：是什麼意思？(12:9) 為何有這前後之別？
(8) 在再重申要在指定的地方獻祭時(12:10-12) ，摩西特別提到利未人：
a. 利未人是什麼人？
b. 他們是以什麼為生的？
c. 若百姓隨意在什麼地方都可以獻祭，這會怎樣影響利未人的生計？
d. 這裡的話對今天沒有到固定教會的信徒有什麼提醒？
(9) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：在進應許地後，會幕就設立在示羅(書18:1；耶7:12) ，直到大衛在錫安為約櫃立帳幕，並建祭壇(撒下6:17；代上16:1) 。及後，先知迦得吩咐要在亞勞拿的禾場上為神建聖殿(撒下24:18；代上21:18, 29-31) 。
“You must not worship the LORD your God in their way. But you are to seek the place the LORD your God will choose from among all your tribes to put his Name there for his dwelling.” (Deut. 12:4-5)
The instruction by the Lord to require all sacrifice and offerings be made only at the designated place appears not only to be rather restrictive but rather impractical given how spread out the Promised Land is. However, the history of Israel has proven the foresight of the Lord.
The strict requirement about the location of sacrifice (and thus worship of the Lord) is aimed not only to safeguard the possibility of the Israelites to turn to worship the gods of the Canaanites (12:1-3), it also aimed to prevent them to do whatever they pleased with the prescribed rituals of worship which distinguish Yahweh worship from all pagan worships.
As it happened, upon the division of the kingdom of Israel into north and south, Jeroboam blatantly violated this instruction for fear that his people would go back to the southern kingdom to offer sacrifices at the temple of the Lord in Jerusalem and would again change their allegiance. The result was the setting up of two golden calves, one at Bethel and the other at Dan and plunged the people into sin (1 Ki. 12).
Such a violation of worshipping the Lord at the designated place of worship also became prevalent in both the southern and northern kingdoms in that they would worship the Lord in “high places”, just like the Canaanites did with their worship of their gods. Time and again, even when some of the more godly kings in Judah, like Joash, returned to the Lord, “The high places, however, were not removed, the people continued to offer sacrifices and burn incense there” (2 Ki. 12:3).
The Samaritans, too, in their attempt to maintain the worship of Yahweh, edited their own Pentateuch (i.e. the Five Books of Moses) in which they purposely changed their place of worship to Mount Gerizim, in blatant violation of the latter command of the Lord to build an altar in Mount Ebal in Deuteronomy 27:4-8. This was in fact only part of their attempt to make some 6,000 changes to their Pentateuch (called the Samaritan Pentateuch).
In our New Testament era, all believers are the temple of the Holy Spirit and we live under grace and not under law. However, the importance of worshipping together as one faith community is still important in order to maintain the orthodoxy of our biblical faith. As one leaves his or her faith community, the danger of a lack of accountability cannot be overlooked, because often this opens to the possibility of the formation of cults and the breeding of heresies. Joseph Smith, the founder of Mormonism, is a case in point.
「你們不可照他們那樣事奉耶和華你們的神。但耶和華你們的神從你們各支派中選擇何處為立他名的居所，你們就當往那裡去求問。」(申12:4-5)
神吩咐以色列人把所有的祭牲都要帶到在指定的地方—會幕前—獻上。表面看來，這條例好像有點過嚴和不太實際。不是嗎？應許地是如此廣闊，這條例對那些住離會幕所在較遠的人，實在非常不便。但是以色列及後的歷史給我們看到神的預知和智慧。
這些指定獻祭牲的地點(也就是他們敬拜的地點) ，不單是要提防他們仿效列國去拜偶像，也是提防他們隨己意來用他們的方式，而非指定的方式來敬拜神。要知道，神的律法所指定各樣看來繁瑣的儀式，是要把對耶和華的敬拜與外邦偶像的敬拜有所區別！
歷史告訴我們，當以色列分為南北兩國時，北國的耶羅波安王立刻就違反了這律例。他恐怕百姓因要常回耶路撒冷獻祭而終會向他叛變，就在伯特利和但兩地鑄造金牛犢給百姓敬拜，陷民於罪中(王上12) 。
及後，不在指定的地方獻祭的風氣在南北兩國大行其道，以致百姓學效迦南人在各高岡上建邱壇來敬拜耶和華。聖經多次的論到，甚至行耶和華眼中看為正的王，如約阿施，在改革中，「只是邱壇還沒有廢去，百姓仍在那裡獻祭燒香」(王下12:3) 。
當然，撒瑪利亞人更竄改摩西五經，把壇改建在基利心山(與申27:4-8所指的以巴路山相違) ，用心與耶羅波安一樣。
今天我們活在新約時代，每個信徒都是聖靈的殿(林前6:19) ；我們更是活在恩典裡，不在律法之下。但是，我們需要與其他信徒一起敬拜，仍是十分重要的；對我們信仰的純正和穩固是有彼此提醒，甚至監察的作用。若離開信徒的群體，隨己好敬拜，往往是引至異端、邪教產生的原因。約翰史密夫與他的摩門教是最好的例子！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Specific Legislations — Worship only in designated place (II)
After laying down strict prohibitions of worshipping at any place other than the designated place (i.e. the Tabernacle), Moses seeks to clarify with the followings when they are in the Promised Land:
(1) Eating of meat not offered to the Lord (vv. 15-16)
a. In the eating of meat of animals not meant for offering, the ceremonial cleanness of the eater is immaterial? (v. 15)
b. What is one rule that still applies in the eating of any animals? (v. 16)
(2) Why is it imperative that they do not eat everything meant to be offered to the Lord, whether meat or grain, in their own towns? (vv. 17-19)
(3) Why does Moses feel the need to make such a reiteration, especially in summarizing it again in vv. 20-21?
a. What is the reason that under no circumstances can blood be eaten? (v. 23)
b. How does this prohibition show God’s attitude toward all lives, human or otherwise?
(4) The treatment of the blood of sacrificed animals are reiterated in vv. 26-28:
a. Why must all consecrated things for sacrifice to the Lord be clean animals and birds? (Genesis 8:20)
b. How should their blood be treated? Why?
c. Why is such treatment so important for them to observe strictly?
(5) Be different from the pagan nations (vv. 29-31)
a. How wicked are the nations they are going to drive out? (v. 31)
b. Why does Moses use the word “hate” to describe God’s attitude toward their detestable practices?
c. Which of their detestable practices is cited here? (v. 31b)
d. Why are the people prohibited to even enquire of the ways how these nations served their gods? (v. 30)
e. What might be the reason for the repeated emphasis on the prohibition on eating blood of animals in this section?
(6) Why does Moses end this section of the law with the command of not adding to or subtracting from this stipulation? (v. 32)
(7) What might be the reason or motive for the people to add or subtract from the law?
(8) What is the main message to you today and how may you apply it to your life?
Note: it is important to bear in mind that “in ancient religion the two acts (to slaughter and to sacrifice) were inseparable. But now that sacrifice at local shrines has been abolished, some mechanism must be established to enable the Israelites to eat meat even then they cannot come to the central place of worship. What follows are innovative regulations for the practice that the rabbis called shehitat hulin, ‘secular slaughter’” (The Five Books of Moses, 943)
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
個別的律法—在指定的地方敬拜（二）
在重申只可在指定的地方獻祭(即指會幕) 後，摩西在此加以澄清吃肉之條例：
(1) 吃不用作獻祭動物的肉(12:15-16)
a. 為何在吃這些不用作獻祭的肉時，與吃者是否潔淨無關？(12:15)
b. 但仍要遵守什麼條例？(12:16)
(2) 為何如此嚴謹的規定凡獻給神的食物—不論是穀或肉—都不能在自己的城中吃？(12:17-19)
(3) 再在12:20-21作總結性的重複，原因何在？
a. 絕不能吃血的原因是什麼？(12:23)
b. 為何神對「生命」(包括人與動物) 如此重視？
(4) 重申祭牲的血之處理 (12:26-28)
a. 為何所有分別為聖獻給神的動物必須是屬潔淨的動物？(見創8:20)
b. 牠們的血該如何處理？為什麼？
c. 以色列人這樣嚴謹的處理祭牲的血原因何在？
(5) 與列國有別(12:29-31)
a. 他們要趕出的國民是如何的敗壞？(12:31)
b. 為何用「憎惡」來形容神的感受？
c. 這裡特別指出那一種神所憎惡的惡行？(12:31b)
d. 為何連訪問列國敬拜的習俗也不可？(12:30)
e. 這裡與不斷重複的論到不能吃血有什麼關係？
(6) 為何在此摩西嚴禁在這些律法中有所增删？(12:32)
(7) 人欲增或删律法的原因可包括什麼？
(8) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：我們需要明白，在古時的宗教，宰殺動物和獻祭二者是不能分開的舉動。但當時，以色列人把本地的祭壇都要盡除，故此就有需要定下在獻祭以外，宰殺動物的規例了。
“But be sure you do not eat the blood, because the blood is the life, and you must not eat the life with the meat.” (Deut. 12:23)
“What precedes I have introduced in its proper place, viz., that they should not kill the sacrifices anywhere but in the sanctuary, of which there was only one in Judea. Here the permission to eat meat is given, provided that they do not offer the animals to God, but eat of them as of wild beasts. By way of example, two kinds are mentioned, the roe-buck and the hart, of which no offering was made. They are, therefore, freely allowed to eat meat wheresoever they pleased, with this exception, that they should not taste the blood; for, although this was observed by their forefathers before the giving of the Law, God ratifies it anew when He would gather a peculiar people to Himself. We know that immediately after the deluge, Noah and his posterity were commanded to abstain from blood; but, inasmuch as the greater part of mankind soon degenerated, it is probable that all nations neglected God’s command, and permitted to themselves a universal license on this point; and it is even questionable whether this observance, which was everywhere fallen into desuetude, prevailed among the family of Shem. Certainly it may be conjectured from the renewed promulgation of the law, that it was altogether obsolete; at any rate, God would have His chosen people distinguished by this mark of separation from heathen nations.
The reason of the prohibition which is now mentioned had already been declared, viz., because the blood is the seat of life. But although it was allowable to kill an animal for food, yet, was it a useful restraint to prevent inhumanity, that they should not touch the blood; for if they abstained from the blood of beasts, much more necessary was it to spare human blood. After God, therefore, has forbidden blood to be eaten, He immediately proceeds to speak of men themselves: ‘Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.’ (Gen. ix. 4-6.) Hence I have deemed it appropriate to annex all the passages in which God commands the people to abstain from blood, to the Sixth Commandment. In itself, indeed, the eating of blood was a thing of no great importance: since, therefore, God so often inculcates a point of so little weight, it may be inferred that the law has some further object. To this may be added the severity of the punishment, for surely it was not a crime worthy of death to taste the blood of some little bird; and hence, also, it is manifested that the prohibition had another meaning, viz., that cruelty might be abhorred. And the words of Moses shew that the eating of blood is not forbidden because it infected man with its uncleanness, but that they might account the life of man to be precious; for it is said, ‘the blood is the life,’ which, in the opinion of Augustine, is equivalent to its being ‘the sign of life;’ but Moses rather means that animal life is contained in the blood. Wherefore, blood, which represents the life, was not interdicted without reason, nor was it only sinful to eat the blood by itself, but also together with the flesh, as is expressly declared both in Deuteronomy and in the last passage from Leviticus (i.e. chapter 19)”. (Calvin’s Commentaries III, 29-30)
「只是你要心意堅定，不可吃血，因為血是生命；不可將血（原文作生命）與肉同吃。」(申12:23)
“先前我已提到在指定的地方，就是除在聖所外之地，他們是不能宰殺祭牲為祭的，在猶大地只有一處。這裡就准許他們在各處吃肉，只要不是用作獻祭的肉。這包括野生的動物，例如羚羊與鹿—兩樣都非作獻祭的牲物。故此，他們可以在任何的地方，都可以吃用，只是絕對不可吃其血。這其實是他們的列祖所遵守的慣例，但神在正式以他們作選民時，就正式立此為條例。我們知道在洪水之後，神已吩咐挪亞和他的子孫不可吃血。可惜世人普遍逐漸離開神，看來並沒有遵守神這個吩咐，隨意而行。連閃的後人有否遵守這吩咐也不詳。照摩西這樣的話，似乎這吩咐早已被忽略；但神要祂的選民藉此與異邦顯出分別來。
這裡早已宣告下這禁令的原委，就是血裡有生命。雖然可以殺牲作食物，卻不能踫動物的血；這不但防止對動物不仁道的處理，更顯出要避免流人血的需要。這就是神一早在禁吃動物的血之後，隨即說這話的原因：’凡流人血的，他的血也必被人所流，因為神造人是照自己的形像造的。’ (創9:4-6) 故此，我認為凡論到不能吃血的條例都該歸入(十誡的)第六誡內。這不吃血條例的本身可以說是無關重要的，其實可以說是另有目的的。況且，干犯這條例的審判是如此嚴厲—連吃小鳥的血也要帶來死亡—就顯明這禁令別有用意，就是殘暴是可憎的。摩西告訴我們，禁止吃血與潔淨的條例無關，乃是與人生命的可貴有關：因為‘血是生命’ 。在此，古奧士丁說‘血是生命的標記’ 是不對的，因為摩西的意思是動物的血裡有生命。故此，血(既代表生命)被禁吃並非無因，而犯罪不是因吃血的本身，乃是與其肉一起而論—這是申命記和利未記(19) 所要表明的。” (Calvin’s Commentaries III, 29-30)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Specific Legislations — Dealing with people who lead them to worship other gods:
(1) Dealing with prophets who lead them to worship other gods(vv. 1-5):
a. Should the ability to perform signs and wonders be the basis of testing if a prophet is from God? Why or why not? (v. 1; Exod. 7:11-12; Matt. 24:24)
b. Should the fulfillment of prophecies be enough proof? Why or why not? (v. 2)
c. What then is the ultimate basis of proof to discern if a prophet is from God or not? (v. 4)
d. How may we apply these principles today?
e. What should they do with false prophets? Why? (v. 5)
(2) Dealing with loved ones who entice them to worship other gods (vv. 6-11):
a. What might be the reason one follows their loved ones to worship gods other than the Lord?
b. What does the law require them to do even if the enticer is one of their loved ones? (v. 9)
c. What impact would it have when they are “the first in putting them to death”? (v. 11)
d. Do you think you can follow this command if you were one of the Israelites? Why or why not?
(3) Dealing with an Israel town of apostasy (vv. 12-18)
a. What should they do upon hearing a report of apostasy in one of Israel’s towns? (v. 14)
b. What should they do to the town if the report is true? (v. 15)
c. What are they to do with the plunder of that town? (vv. 16-17) What does it signify?
(4) Why does the Lord impose such a harsh and severe punishment on all who entice His people to serve other gods?
(5) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
個別的律法—誘人事奉別神者
(1) 引誘人的先知(13:1-5)
a. 能顯異能是否斷定那先知就是屬神的？為什麼？(亦參出 7:11-12；太 24:24)
b. 奇事能應驗是否就是可靠的界定？為什麼？(13:2)
c. 最終的界定是什麼，(13:4)
d. 在今天我們可以怎樣應用這些原則？
e. 該如何處理這等引誘人離開神的先知？(13:5) 為什麼？
(2) 引誘自己的親人(13:6-11)
a. 跟隨所愛的人去事奉別神可有什麼原因？
b. 律法要求如何處置這樣的親人？(12:9)
c. 當他們「先下手」殺這些人會帶來什麼果效？(13:11)
d. 如果你是以色列人，你會照這吩咐去做嗎？為什麼？
(3) 引誘人離開神的城(13:12-18)
a. 當聽到這樣的消息，首先當作什麼？(13:14)
b. 若然消息屬實，就當如何作？(13:15)
c. 當如何處理從城所奪的財物？(13:16-17) 為什麼原故？
(4) 為何神要如此嚴厲對付這樣引誘人離開神的人？
(5) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Stone them to death, because they tried to turn you away from the LORD your God, who brought you out of Egypt, out of the land of slavery.” (Deut. 13:10)
When the people are about to enter the Promised Land, and are, therefore, in danger of following the gods of the nations they are going to drive out, Moses imposes very strict and stringent laws that deal severely with those who entice God’s people to follow the gods of these nations, and they include prophets (13:1-5), their loved ones (13: 6-11) and the entire town (13:12-18).
We certainly understand the reason behind these strict and stringent laws because if they do not eradicate every possible enticement to worship other gods, it would not only be just those who entice them, but all of the people would fall under the judgment of the Lord. However, we cannot help but think of the extreme Muslims of our days who are exacting the same punishment on all those they consider “infidels”. Are they not following the same instructions laid down by Moses here? Did the church in past centuries not burn heretics at the stake?
Of course, the Muslims cannot and should not follow the same instructions laid down by Moses because they do not worship the One True God of the Israelites. It is absolutely wrong to say that the Muslims worship the same God as ours. Just as the people made Aaron make them a golden calf to replace the Lord as the god who led them out of Egypt (Exodus 32:4), Mohammed has created the Koran to make another god for the Muslims to follow.
However, although the stake-burners thought they were following the instructions of Moses, they failed to understand that upon the redemption accomplished by our Lord Jesus Christ on the cross, we no longer live under the law, but under grace. Those who crucified our Lord to the cross had committed a far more heinous sin than those who might have enticed God’s people to worship other gods, because they killed the Son of God. Yet, as we know, our Lord prayed for their forgiveness, saying, “Father forgive them, for they do not know what they are doing.” (Lk. 23:34).
Therefore, we should pray for the Muslims, because they too, “do not know what they are doing”. And as far as the heretics within Christendom are concerned, we should follow the example of the Apostle Paul, in admonishing them unto repentance; and should they do not, we can only hand them over to Satan (1 Tim. 1:20) — i.e. leaving them in the hands of God because judgment will certainly begin with the household of God. (1 Pet. 4:17)
「要用石頭打死他，因為他想要勾引你離開那領你出埃及地為奴之家的耶和華你的神。」(申13:10)
當百姓將進應許地時，也就是當他們快要面臨跟隨列國敬拜諸神偶像的試探之時，摩西頒布了極其嚴厲的律法，吩咐他們要怎樣處理凡引誘他們跟隨列國的神的人：包括先知(13:1-5)、至近的親屬、至愛的人(13: 6-11) 和整個的城市(13:12-18) 。
我們當然明白這些嚴厲規條是需要的，因為神若不根除一切可以引誘他們拜偶像的事物，最後，不單是那引誘他們的人，就是他們自己也要落在神的審判中。讀到這裡，我們不禁的想到今日穆斯林的極端份子：他們豈不是按類似的原由而要殺戮「不忠者/infidels」嗎？他們豈不是跟隨這裡摩西的吩咐嗎？歷代的教會豈不是也因此把異己者燒死在木頭上嗎？
當然穆斯林不能說他們是跟隨摩西的律法而行，因為他們根本不是與以色列人敬拜同一的神。就如昔日百姓使亞倫鑄造金牛犢來代替那領他們出埃及的耶和華（出32:4），穆罕麥德同樣創造了「可蘭經」來作穆斯林所跟隨的偶像。
同樣地，那些把異己者焚燒的也是錯的。他們忽略了自從基督完成十字架上的救恩後，我們不再是活在律法之下，乃是活在恩典之下。那些把耶穌基督釘十字架的，犯了比引人拜假神的人更重的罪，因為他們殺死了神的兒子。但我們的主在十字架上卻是這樣的為他們祈求： “父阿，赦免他們，因為他們所作的，他們不曉得” (路23:34) 。
所以，我們需要為穆斯林代求，因為他們同樣作‘他們不曉得’ 的惡行。至於傳異端邪說的，使徒保羅豈不也苦口婆心的勸告他們；就是不悔改的，他也只能把他們「交給撒但」(提前1:20) —意即交由神去處理，知道“審判要從神的家起首” (彼前4:17) 。