This week, we shall continue with
the study of the Book of Deuteronomy in the Old Testament.
26:1-15—Specific Legislations—Reiteration of Laws of First Fruits
(1) The regulations concerning the offering of firstfruits was reiterated by Moses in 18:4 with the purpose of reminding the people of their obligation to provide for the priests and Levites: Let’s see what the emphases are in this reiteration (vv. 1-11).
a. To what place should they bring their firstfruits as an offering? (v. 2)
b. What should they say to the priest in office? (v. 3) Why?
c. When the offering is set down in front of the altar, the offerer has to make a further declaration which some scholars even see as, perhaps, the earliest “creed” in Israel. Let’s consider this “creed” which is full of contrasts (vv. 5-9):
- Who was their forefather and in what conditions did he enter Egypt? (v. 5; see Note 1)
- What had his people become? (v. 5)
- What did they face in Egypt? (v. 6)
- How did God deliver them from their plight? (v. 8)
- Why? (v. 7)
- How has the Lord blessed them as a people? (v. 9)
- What does the bringing of the firstfruits present? (v. 10)
- How does this declaration resemble our Christian creeds?
d. Who should share and rejoice in the offering of these firstfruits? Why? (v. 11)
(2) 3rd year’s tithings: Regulations concerning tithings were reiterated in 12:6, 11 (with emphasis on the designated place of worship) and 14:28-29 (with emphasis on sharing with the local Levites and the needy). Let’s consider the emphases here in vv. 12-14:
a. Why is the tithe called the “sacred portion”? (v. 13)
b. Why is it necessary for the offerer to declare that he has not eaten the portion while in mourning nor while unclean, and has not offered it to the dead? (v. 14)
(3) Having complied with these laws concerning tithing, what prayer is the offerer encouraged to make? (v. 15) Why?
26:16-19—Concluding the Reiteration of Specific Law (see Note 2)
(4) What have the people declared before the Lord as Moses reiterates these laws? (v. 17)
(5) What has the Lord declared to the people in the meantime? (v. 18)
(6) What are they commanded to do with all these laws? (v. 16)
(7) What promise has the Lord made to them as a result? (v. 19)
(8) What is the main message to you today and how may you apply it to your life?
Note 1:
The “Aramean” refers to Jacob because of his long sojourn in Aram (Gen. 29-31), and also because of his marriage to Leah and Rachel, both Aramean women.
Note 2:
This short passage (26:16-19) serves not only as a conclusion to the discourse on the specific legislations, but to the covenantal renewal ceremony on the plains of Moab which likely officially began with the words of 4:1.
“Then say to the LORD your God: ‘I have removed from my house the sacred portion and have given it to the Levite, the foreigner, the fatherless and the widow, according to all you commanded'.’’ (Deut. 26:13)
In repeating the laws governing the setting aside of the third year’s tithe, it is obvious that the Lord wants Moses to make sure that the Levites in the local towns, together with the aliens, the fatherless and the widows, would be taken care of. However, in this reiteration, the emphasis appears to be on the sacredness of the tithe in that it is actually called “the sacred portion” and the offerer has to declare that (1) he has not eaten it while in mourning, (2) nor touched it while unclean, and (3) nor offered any of it to the dead (26:14). Any of the three acts would have rendered the offering unclean and in fact, abhorred by the Lord.
This emphasis also conveys a very important message to the people in that the “tithe” is sacred because it no longer belongs to them, but to the Lord. This is the reason why, later in their history when they ignored this command to offer their tithe to the Lord, the prophet Malachi accused them of robbing God: “In tithes and offering. You are under a curse — the whole nation of you — because you are robbing me” (Mal. 3:8-9).
Although we are no longer under the law, but under grace, it does not take away the truth that, like the Israelites of old, we also have to give part of what we have to the house of the Lord, and if we take the teaching of our Lord seriously that our righteousness should surpass that of the Pharisees and the teachers of the Law (Matt. 5:20), should we not give at least 1/10 of our income to the house of the Lord — which remains “the sacred portion” that belongs to the Lord and the Lord only?
Designating Mount Ebal as the place of sacrifice—After what appears to be a covenant renewal ceremony, Moses gives further instructions about Mount Ebal and Mount Gerizim (see Note 1 below).
(1) The altar on Mt. Ebal (27:1-10)
a. One of the first things the people are to do when they have crossed over the Jordan is to set up large stones on Mt. Ebal.
- What are they to do with the stones on Mt. Ebal? (v. 3)
- What do you think is the purpose for this?
b. Apart from the plastered stones with the law written on them, they are to set up an altar of stones as well.
- Why can’t they use any iron tool on the stones of the altar? (see Exod. 20:25 as well)
- What are they going to use the altar for?
c. What do you think is the significance of these instructions?
d. Since Moses has just concluded the covenant renewal ceremony, what does he remind the people of and why would the people be commanded to be silent (twice)? (27:9-10)
(2) Curses and Blessings from Mt. Gerizim and Mt. Ebal—beginning with curses from Mt. Ebal (27:11-26; see Note 2 below)
a. Curse #1—Setting up idols in secret: (v. 15)
- Which of the Ten Commandments does this refer to?
- Why does it mention its being set up in secret?
b. Curse #2—Dishonoring parent (v. 16)
- Which of the Ten Commandments does this refer to?
- Why is it so emphasized?
c. Curse #3—Moving a boundary stone (v. 17)
- What kind of sin does it point to?
- Which of the Ten Commandments does this refer to?
d. Curse #4—Leading the blind astray (v. 18)
- What kind of sin does it point to?
- Which of the Ten Commandments does this refer to?
e. Curse #5—Withholding injustice (v. 19)
- Who are the victims of this crime?
- What kind of sin does it point to?
- Which of the Ten Commandments does this refer to?
f. Curse #6—Sleeping with the father’s wife (v. 20)
- What kind of sin does it point to?
- Which of the Ten Commandments does this refer to?
g. Curse #7—Having sex with animals (v. 21)
- What kind of sin does it point to?
- Which of the Ten Commandments does this refer to?
h. Curse #8—Sleeping with your own sister (v. 22)
- What kind of sin does it point to?
- Which of the Ten Commandments does this refer to?
i. Curse #9—Sleeping with one's mother-in-law (v. 23)
- What kind of sin does it point to?
- Which of the Ten Commandments does this refer to?
j. Curse #10—Murder (v. 24)
- What kind of sin does it point to? Why does it mention about killing “secretly”?
- Which of the Ten Commandments does this refer to?
k. Curse #11—Bribery (v. 25)
- What kind of sin does it point to?
- Which of the Ten Commandments does this refer to?
l. Curse #12—A “Catchall” (v. 26)
- What is meant by the “upholding” the words of this law?
- Are the words of this law confined to the preceding 11 examples?
(3) Why kind of a society will Israel become if the above practices are not considered sins against the Lord?
(4) What is the significance of having the people respond with “Amen” to every one of the above?
(5) What is the main message to you today and how may you apply it to your life?
Note 1:
Mt. Ebal and Mt. Gerizim were located west of the Jordan, approximately 40 miles north of Jerusalem. “An important east-west trade route passed between the two mountains and toward the eastern end of the pass nestled the ancient town and sanctuary of Shechem.” (NICOT, Deuteronomy, 328)
Note
2:
“The blessing was to be uttered by the tribes of Simeon, Levi, Judah, Issachar, Joseph and Benjamin, who sprang from the two wives of Jacob; and the curse by Rueben (who forfeited his primogeniture right by his incest [Gen. 49:4]), with the two sons of Leah’s maid…and by Zebulun, with Dan and Naphtali, the sons of Rachel’s maid Bilhah. It was natural that the utterance of the blessing should be assigned to the tribes which sprang from Jacob’s proper wives, since the sons of the wives occupied a higher position than the sons of the maids — just as the blessing had pre-eminence over the curse.”
(K&D, 961-2)
“When you have crossed the Jordan, these tribes shall stand on Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph and Benjamin. And these tribes shall stand on Mount Ebal to pronounce curses: Reuben, Gad, Asher, Zebulun, Dan and Naphtali.” (Deut. 27:12-13)
It is interesting to note that the curses are to be pronounced by the tribes standing on Mount Ebal, and not those on Mount Gerizim, especially in view of the fact that the altar is to be set up on the former together with plastered stones on which “all the words of this law” would be written.
Keil and Delitzsch have this to share in quoting the insights of earlier scholars:
“(A)s the Berleburger Bible expresses it, ‘to show how the law and economy of the Old Testament would denounce the curse which rests upon the whole human race because of sin, to awaken a desire for the Messiah, who was to take away the curse and bring the true blessing instead.’ For, however remote the allusion to the Messiah may be here, the truth is unquestionably pointed out in these instructions, that the law primarily and chiefly brings a curse upon man because of the sinfulness of his nature, as Moses himself announces to the people in ch. 31:16, 17. And for this very reason the book of the law was to be laid by the side of the ark of the covenant as a ‘testimony against Israel’ (ch. 31:26).”
[K&D, 961]
But the law and the curses are not the final words, because the altar at Mount Ebal points to the mercy of the Lord who, in spite of the deservedness of the people of curses, stands ready to offer forgiveness and would eventually do so by the sacrifice of His own Begotten Son to take on the curse of the sins of not just Israel, but of all humankind. (Gal. 3:13)
Blessings to be Pronounced from Mt. Gerizim—While the curses are to be pronounced one by one by the Levites and the people will respond by “Amen”, the details of the curses have yet to be laid out, but the blessings are first mentioned:
(1) Before details of the blessings are pronounced, what is the God’s desire for the nation of Israel in pouring out all these blessings upon them? (v. 1)
(2) What conditions are repeated here and with what emphases? (vv. 1-2)
(3) Blessing #1—In the city and in the country (v. 3)
a. What is the emphasis on this blessing?
(4) Blessing #2—Crops, wombs of humans and livestock (v. 4)
a. What is being depicted by this blessing?
(5) Blessing #3—Basket and kneading trough (v. 5)
a. What is being depicted by this blessing?
(6) Blessing #4—Coming in and going out (v. 6)
a. How does Psalm 121:8 echo this blessing?
(7) Blessing #5—Concerning their battle with enemies (v. 7)
a. What is being depicted by this blessing?
(8) Blessing #6—Barns and work (v. 8)
a. What is being depicted by this blessing?
(9) Summary of blessings as “His holy people” (vv. 9-13)
a. What do you understand by the word, “holy”?
b. Relation with all peoples on earth (v. 10):
- How will the peoples treat them?
- Why?
c. Fruitfulness (and relation with productive nature) (v. 11)
- What blessing is being repeated here to highlight their abundant prosperity?
d. Relation with nature (v. 12)
- How will the Lord bless them agriculturally?
e. Status among the nations (vv. 12-13)
- In what way(s) will they be head, not tail, or top and never bottom?
(10) Conditions for blessings reiterated (v. 14)
a. What is the condition stated at the beginning of the pronouncement of blessings? (v. 1)
b. What is the condition repeated as part of the summary of blessings? (v. 13)
c. What is the final condition to conclude the pronouncement of blessings? (v. 14)
d. Do you think these conditions are hard to follow? Why or why not? (you may want to preview what God’s answer is to this question in 30:11-14)
(11) If Israel receives all these blessings of the Lord by strictly and fully following and obeying all of God’s commands, why would all the nations see that they are called by the name of the Lord and fear them? (v. 10)
(12) What is the main message to you today and how may you apply it to your life?
“All these blessings will come on you and accompany you if you obey the LORD your God:” (Deut. 28:2)
The list of blessings that God has promised to bestow on Israel should they fully, carefully and strictly follow and obey all His commands (28:1, 13, 14) is indeed very practical and rich. However it also highlights the risks and perils of life common to all peoples who live on this earth. A few examples can be given from the list:
- We all seek a haven or paradise on earth, but the truth is there really is no guarantee of a safe dwelling on earth, whether in the city or in the country (v. 3)—in San Francisco, someone just purchased a house with an ocean view less than six months ago for $2 million, only to see its foundation washed away by the burst of a city’s main-pipe before he could even move in.
- Safety in travel is something no one dares to take for granted (v. 6): Statistics show that most traffic accidents happen near one’s home.
- Drought and famine, even in the 21st century, is beyond human ability to avoid (v. 12). In California (not to mention many areas in Africa), we have already experienced four consecutive years of drought (2012-5).
Therefore, the promise by the Lord to bless His holy people everywhere (in the city and in the country), in all their travels (coming in and going out), and by sending rain in season (v. 12), not to mention all the rest mentioned in the same chapter are indeed evidences both of God’s love and God’s mighty power. It is no wonder that, “Then all the peoples on earth will see that you are called by the name of the LORD, and they will fear you” (28:10). However, if they “fully obey the LORD your God and carefully follow all His commands” (v. 1), that in itself will not only cause the peoples to fear them, but also to seek the Lord, their God; because their abundance will be such that it is seen beyond their material prosperity but also in their inner peace, happiness and contentment.
Curses Specified (I)—Chapter 27 only mentions the sins that will invite curses; here the curses are being specified in no uncertain terms—all will happen within the land that God has promised to give them:
(1) Vv.16-19—What are some of the promised blessings that will turn into curses?
(2) Vv. 20-24—Instead of abundant prosperity, there will be ruin and destruction:
a. What are the blessings promised concerning “everything you put your hand to”? (v. 28:8)
b. What will these blessings now turn into? (v. 20)
c. In addition, what other calamities will pursue them “until they are destroyed” and “perish”? (vv. 21-22)
d. What will the blessings of rain (v. 12) turn into? (v. 24)
(3) Vv. 25-29—Defeat and oppression
a. How does the Lord contrast their curse of defeat with the former blessing of victory (v. 25 versus v. 7)
b. What kind of a curse is described in v. 26
c. V. 27 appears to refer to what God has inflicted the Egyptians with before their exodus: What kind of curse is it that these now become their lot?
d. Beyond physical illness, what will God inflict them with mentally? (v. 28)
e. What kind of life will they be subjected to, given all these calamities? (v. 29)
(4) Vv. 30-35—Serious consequences of defeat
a. God’s intention is for them to enjoy the land He is giving them, but because of their defeat by their enemies, what will be taken from them even before they could enjoy them? (vv. 30-31)
b. What will happen to their children? (v. 32)
c. What will happen to their hard labor in the field? (v. 33)
d. How heavily will these curses weigh on them? (v. 34)
e. What will all these boils and skin diseases lead to? (v. 35, Lev. 13:3)
(5) Contrast this list of curses with the list of blessings in the first 14 verses and consider the following questions:
a. Are you surprised by the length given to the list of curses?
b. What might be the reasons that the list of curses is so terrifying?
(6) What is the main message to you today and how may you apply it to your life?
“The sights you see will drive you mad.” (Deut. 28:34)
We are not even halfway into the list of curses that the Lord pronounces to His people should they “not obey and do not carefully follow all His commands and decrees” (28:15), and we already feel the horror of the curses, and by comparison, the list of curses almost dwarfs the list of blessings (in 28:1-14).
The sad thing is that this list of curses and more have come upon Israel. Eventually, their nation was completely destroyed and the people perished (28:22), and that was not confined to the destruction of Jerusalem in the hands of the Chaldeans (586 B.C.), the desecration by Antiochus Epiphanes (168 B.C.) and the ruining of Jerusalem by the Romans (in 70 A.D.). History continues to testify to the fulfillment of all these curses and calamities even to these days in the life of the people of God’s Chosen People.
As much as the reading of these curses alone is enough to terrify us, and the historical events I have just mentioned have haunted not only the Chosen People but the civilized world, our Lord Jesus does predict an even more dreadful time to come: “If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened.” (Matt. 24:22)
It is, therefore, important for us to pray for the repentance of Israel, and to allow all these to serve as a warning to us as well, as the Apostle Paul reminds us: “Do not be arrogant, but tremble. For if God did not spare the natural branches (referring to Israel), He will not spare you either. Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in His kindness. Otherwise, you also will be cut off” (Rom. 11:20-22).
Curses Specified (II)—Future Exile—More than being simply defeated by their enemies, their ultimate curse is exile:
(1) Vv. 36-37—The curse of exile
a. What does this signify concerning the following?
- God’s promise of the giving of land
- God’s promise as their God and they as His people
b. Who will be their gods?
c. What will they become before the nations?
(2) Vv. 38-44—Within the Promised Land
a. What will become of their harvest? (v. 38)
b. What will become of their grapes? (v. 39)
c. What will become of their olives? (v. 40)
d. What will happen to their children? (v. 41)
e. What will the Promised Land be like? (v. 42)
f. Who will take over their land? (vv. 43-44)
(3) Vv. 45-48—Reason for the devastation
a. Why is such a change of fortune called “a sign and a wonder” to them and their descendants forever? (v. 46)
b. What is the reason given for the severity of the punishment? (vv. 47-48)
(4) What is the main message to you today and how may you apply it to your life?
“They will be a sign and a wonder to you and your descendants forever.” (Deut. 28:46)
When signs and wonders are mentioned to the people of God, most of the time they refer to the great miracles that the Lord performed for them in Egypt in order to deliver them from their bondage (Exod. 7:3; Deut. 4:43; 6:22; 7:19; 26:8 etc.). However, in warning them against the dire consequences of their disobedience to God and His commands in the future while in the Promised Land, the term “sign and wonder” is being applied to the curses that will befall them (28:46).
This signifies that the punishments that will befall them will not be “common and ordinary judgment” (Calvin), because if these are only common to all the nations, Israel will not be awakened to realize how serious their rebellion to God is. Only with calamities as great as the “signs and wonders” that He has inflicted upon Egypt, might Israel pay attention and remember for generations to come.
This reminds us that we need to cultivate a greater sensitivity to sin, lest we compel God to use “signs and wonders" as a wake-up call to lead us back to the path of obedience.
Curses Specified (III)—Invasion by a great nation
(1) Vv. 49-52—The curse of the invasion by a great nation
a. Where will this nation come from? (v. 49)
b. How powerful will this nation be? (v. 50)
c. What destruction will this nation cause? (v. 51)
d. Will Israel’s fortified cities stand up to its invasion? (v. 52)
e. How has this prophesied curse been fulfilled? (2 Ki. 25)
(2) Vv. 53-57—The dire condition when under siege
a. What dire condition will they face?
b. What does the reference to “the most gentle and sensitive” man and woman serve to highlight?
(3) Vv. 58-61—Utter destruction
a. See if you can list all the disasters that are detailed in vv. 59-61.
b. What is the purpose of all these disasters? (v. 61b)
c. What is the reason given for forewarning them of such severe punishments? (v. 58)
(4) Vv. 62-68—Reversal of Fortune
a. Given the curses that will befall Israel, what promises that God will honor, will seem to be broken? (v. 62; Gen. 15:5; 18-20)
b. Where will the people of Israel be scattered? (v. 64)
c. What will their spiritual condition be? (v. 64)
d. What will their inner condition be? (vv. 65-66)
e. How will you describe such a life?
f. How does v. 67 depict that there is no rest for their souls?
g. How will their condition be compared to their former life of bondage in Egypt?
(5) What is the main message to you today and how may you apply it to your life?
“Even the most gentle and sensitive man among you will have no compassion on his own brother or the wife he loves or his surviving children.” (Deut. 28:54)
The horrific warning against their disobedience of God and His commands reaches a climax in 28:53-57 where Moses prophesies about the result of an extreme famine when their cities are under siege, to the point that even “the most gentle and sensitive” man or woman would eat their own children for food. It is not only a picture of extreme famine, but a picture of a people driven to madness and a total loss of humanity. This reminds me of an interview I watched on TV conducted years after the Khmer Rouge genocide (of 1975-79 in Cambodia) with one of the soldiers who took part in killing innocent babies (some were killed by being swung against the trees). In the words of this former soldier, he could not explain what really happened, except that looking back he felt that he was not himself, and that he had lost his humanity.
I believe that there is certainly satanic power behind such incidents, but they all begin with people making a conscious choice to reject the Creator God and turn to associate with and worship other spirits. Such is the dire warning Moses gives to the people of God.
The Covenant Made in Addition to the One Made in Horeb
(1) Preparing the people for this moment (vv. 1-8)
a. At Horeb, at the giving of the Ten Commandments, the Israelites had already seen all “those signs and great wonders” the Lord performed in Egypt (v. 3). Why then would Moses say that the people still do not have a mind that understands or eyes that see or ears that hear? (v. 4)
b. What difference should the forty years of experience in the wilderness make? Why? (vv. 5-6)
c. In addition to the forty-year experience in the wilderness, what should the victories over king Sihon and king Og (accomplished before they reached the plains of Moab) mean to them? (vv. 7-8)
d. Does it mean that now they eventually will have a mind that understands, eyes that see and ears that heard, so that they are ready to enter into covenant with the Lord? Why or why not?
(2) Entering into a solemn covenant (vv. 9-15)
a. What are the main contents of this covenant? (v. 13)
b. With whom is the Lord making this covenant? (vv. 14-15)
c. How does God attest to this covenant? (vv. 12b, 14)
d. Why would God need to execute this covenant with an oath?
e. How should the people honor this covenant? (v. 9)
(3) Warning against following idol-worship practices of the nations (vv. 16-28)
a. Who are the peoples in whom they have witnessed idol-worship? (vv. 16-17)
b. How does Moses describe the sin of idol-worship? (v.18) Why?
c. In his warning in vv. 19-21, what might be the reason for people to be emboldened to sin? (v. 19)
d. How severe will the punishment be for those individuals? (vv. 19-21)
e. How will the Lord treat the entire nation upon their apostasy? (vv. 22-23; note that “Adman [*sic] and Zeboyim were located close to Sodom and Gomorrah, probably near the south end of the Dead Sea” [NICOT, 359]) *Admah
f. What does this hypothetical dialogue in vv. 24-28 serves to illustrate?
(4) Why does Moses end this formal covenant with v. 29?
a. What does it mean?
b. What is its relevance to the covenant?
(5) What is the main message to you today and how may you apply it to your life?
“The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law.”(Deut. 29:29)
“The secret things belong to the Lord our God — the immediate sense of this verse is determined by the context supplied in the future reflection contained in the preceding verses. The picture painted so vividly in vv. 21-27 (vv. 22-28 in the English Bible) is not a prophecy about something that was going to happen inevitably. On the other hand, if the Israelites were persistently disobedient and failed in their obligations, a fate such as the one portrayed would become inevitable; the fate, in other words, was conditioned by the proper or improper maintenance of the covenant relationship. The stark portrayal of the possible future, however, was not designed to cause apathy and despair among the people. If such a future was inevitable, the people might ask, and then what was the point of obedience? Rather, the dark picture of the future was intended to have the opposite effect: the revealed things belong to us and to our children for ever, so that we might do all the words of this law. That is to say, one thing was certain and revealed, namely, the words of this law. The law placed upon the people the responsibility of obedience, the result of which would be God’s blessing in the land they were going in to possess. This general principle was clearly revealed; obedience would lead to God’s continuing blessing, but disobedience would bring about the curse of God. To go beyond that and speculate about the future things (the secret things) was not man’s prerogative.
"The verse has also broader, theological implications. It would be presumptuous of man to assume that in revelation he has been given total knowledge of God. The revelation given is adapted to man, so that we might do all the words of this law. The latter clause does not reduce religion to the sphere of law and ethics, as Spinoza would have it, but rather indicates the means by which a living relationship with God might be maintained. It may never be possible to know all things, the secret things, for man’s mind is bound by the limits of his finitude; though the nature of God’s revelation is not such as to grant man total knowledge of the universe and its mysteries, however, it does grant to him the possibility of knowing God. And it is possible to know God in a profound and living way, through his grace, without ever having grasped or understood the secret things.”
(NICOT, 360-1)