The Blessing for Obeying God

Deuteronomy 28:1-14

28:1-14
Notice the following considerations about the blessings:

First, the blessings of God are contingent upon our obedience. Notice the “if” of verses 1, 2, 9, 13, and 14.

Second, the blessings of obeying the covenant are many (28:3-6). Moses elaborated on those blessings in Deuteronomy 28:7-14. They include: military might (28:7), agricultural success (28:8, 11, 12), a great reputation among the nations (28:9-10), multiplying of family (28:11), and financial success (28:12).

Notice the comprehensive nature of the blessings that would result from living in obedience to God’s word:

Blessed shall you be in the city;
Blessed shall you be in the country.
Blessed shall be the offspring of your body,
produce of your ground,
offspring of your beasts,
increase of your herd.
Blessed shall be your basket
and your kneading bowl.
Blessed shall you be when you come in;
Blessed shall you be when you go out.

The Curses for Disobeying God Emphasized and Expanded

Deuteronomy 28:15-68 

28:15-68
Moses again emphasized the curses that would result from disobedience to God (28:15). He outlined those curses in verses 16-19. Notice how the curses outlined in these verses parallel the blessings outlined in verses 3-6.

Cursed shall you be in the city;
Cursed shall you be in the country.
Cursed shall be your basket
and your kneading bowl.
Cursed shall be the offspring of your body,
produce of your ground,
increase of your herd.
Cursed shall you be when you come in;
Cursed shall you be when you go out.

Moses also warned the people that disobeying God would ultimately lead to destruction (28:20). That destruction would come upon the people by disease (28:21-22), drought (28:23-24), military defeat (28:25-26), the physical and mental affliction that follows military defeat (28:27-35), exile (28:36-37), agricultural failure and the accompanying economic ruin (28:38-42), and a decline in status (28:43-44 in contrast to 28:12-13). Moses again reminded the people that they would experience the curses because of disobedience (28:45-47).

Deuteronomy 28:49-57 describe the terrible curse of being besieged by a strong (28:29), merciless (28:50) foreign army who would eat the produce of their land (28:51-52) while they (the Israelites) would be forced to resort to cannibalism to survive (28:53-57).

Deuteronomy 28:58-62 describe the curse of plagues and diseases that would result in their death.

Deuteronomy 28:63-68 describe the curse of being exiled (28:63) from the Promised Land to lands where they would serve other gods (28:64), experience no rest or hope (28:65), have no peace about the future (28:66), and be in constant misery (28:67-68).

Practical Consideration: It is foolish to persist in wrongdoing. The blessings and curses outlined by Moses clearly indicate that it is foolish to persist in wrongdoing. A man who persists in wrongdoing forfeits the blessings of God and brings only trouble upon himself. No man can sin with impunity. No man who sins can exempt himself from the consequences of his sin.

Making the Law Known in the Promised Land

Deuteronomy 27:1-8

Deuteronomy 27-30 contain the third message of Moses to the Israelites. In his first sermon (1:6-4:40) Moses exhorted the people to remember and learn from the past. In his second sermon (4:41-26:19) Moses reviewed the laws the people were to live by in the Promised Land. In this final sermon (27:1-30:20) Moses exhorted the people to keep the covenant. He called upon them to renew their commitment to obey the covenant. The people had to choose what they were going to do: obey and experience blessings or disobey and experience a curse.

27:1-8
According to Deuteronomy 27:1, both Moses and the elders addressed the people. Since Moses would not enter the Promised Land it would become the responsibility of the elders to make certain that the people abided by the terms of the covenant. Moses instructed the people to do two things upon entering the Promised Land.

First (27:2-4), they were to write the words of the law on stones coated with lime (a type of plaster). The large stones on which the words of the law were to be inscribed were to be set up on Mount Ebal. These stones would serve as “billboards” reminding the Israelites to obey God.

Second (27:5-8), they were to build an altar to the Lord and offer sacrifices. The stones were to be uncut. The people were instructed to offer “burnt offerings” (offerings totally consumed on the altar) and “peace offerings” (offerings of thanksgiving that were to be eaten communally).

Practical Consideration: We need both the stones and the altar. Upon entering the Promised Land the Israelites were to erect billboards of stone inscribed with the words of God’s law. They would serve to remind the people that God’s law was to be the standard by which they were to order and measure their lives in the land. The people were also instructed to build an altar upon which sacrifices were to be offered. The altar represented the place where pardon for sin was secured. Through the message on the stones God spoke to the people. Through the altar and sacrifices the people spoke to God. The Israelites needed to be constantly reminded of the need to obey God and a place to go when they did not obey Him. They needed both the stones and the altar.

Provisions for Pronouncing the Blessing and Cursing

Deuteronomy 27:9-13

27:9-10
Moses asked the people to be silent and reminded them that they had “become a people for the Lord your God” (27:9), a phrase that expressed the recommitment of the people to the covenant. They were also to be obedient to the terms of the covenant (27:10).

27:11-13
Moses instructed the people to stand on two mountains upon entering the Promised Land. He instructed that six tribes assemble on Mount Gerizim to bless the people (27:12) and six on Mount Ebal to curse (27:13).

The Cursing for Disobeying God

Deuteronomy 27:14-26

27:14-26
The Levites were to stand between the two mountains to recite the blessings and curses (27:14) to which the people were to answer “Amen” (“Let it be so”), indicating that they both understood and agreed with what the Levites recited. John D.W. Watts comments, “The word ‘cursed’ can only be used of an affliction administered by God.” Twelve curses are listed in this section.

First, a curse was pronounced upon idolatry and the idolater (27:15). This was a violation of the first and second commandments (see Deuteronomy 5:7-10 and comments on page 10 of these notes). God desired the exclusive and undivided devotion of His people and would under no circumstances tolerate idolatry.

Second, a curse was pronounced upon any individual who dishonored his parents (27:16) in violation of the fifth commandment (see Deuteronomy 5:16 and comments on page 11 of these notes).

Third, a curse was pronounced on any individual who tried to enlarge his own property by moving his neighbor’s boundary mark (27:17 and see also Deuteronomy 19:14). This was an act of selfishness, covetousness, and thievery that demonstrated a complete disregard for the rights of another.

Fourth, a curse was pronounced upon any individual who took advantage of a weaker member of society (27:18).

Fifth, (an elaboration of 27:18) a curse was pronounced upon any individual who took advantage of the weak and helpless members of society (27:19).

Sixth through Ninth, a curse was pronounced upon any individual committing specified sexual sins (27:20-23).

Tenth and Eleventh, a curse was pronounced upon any individual who secretly tried to harm another person, either through physical or non-physical means (27:24-25).

Twelfth, a curse was pronounced upon any individual who did not wholeheartedly obey the law of God both in public and in private (27:26).

Practical Consideration: God knows secret sins. Most of the sins listed in Deuteronomy 27:15-26 are sins that are done in secret. They are sins which man may commit out of the sight of his fellowman. Men may take every precaution to insure that their sins are not discovered by their fellowmen, but they can take no precaution to insure that their sins are unnoticed by God. All sin is committed in the sight of God. Job 34:21-22 state, “For His eyes are upon the ways of a man, and He sees all his steps. There is no darkness or deep shadow where the workers of iniquity may hide themselves.”

Laws About First fruits and Tithes

Deuteronomy 26:1-19

26:1-11
These verses discuss the matter of showing gratitude to God with an offering of first fruits. This acknowledged God as the owner and provider of everything the people enjoyed. The people were to recite their history before the priests when presenting their offering. This would serve as a constant reminder to them of the great things God had done for them.

26:12-15
These verses discuss the matter of using the tithe every third year to assist the poor and needy in their community.

26:16-19
These verses form the conclusion to the laws given in Deuteronomy 4:41 through 26:19. Moses called the people to total commitment to God in a covenant renewal on the Plains of Moab.

Laws About Humane Treatment — continued

25:1-3
These verses prescribe a limit to corporeal punishment: no more than forty lashes. Read Paul’s testimony in 2 Corinthians 11:24.

25:4
An ox could not be muzzled while threshing so that it could eat while working. Even animals were to be treated with fair consideration.

25:5-10
The law outlined in these verses was designed to insure the continuance of a family name. If two brothers were living together and one of them died without a son, the living brother was obligated to lie with his widowed sister-in-law to insure that a son would be born to carry on his dead brother’s name. Refusal to fulfill this obligation would bring shame on the living brother.

25:11-12
This law was intended to protect the ability of a man to father children. The actions of the woman in the illustration could result in injuring the ability of a man to father children.

25:13-16
These verses address the issue of having honest weights and measures. The underlying principle is the importance of being people of integrity. Read Amos 8:5, Micah 6:11, and Hosea 12:7 regarding the use of false measures.

25:17-19
These verses concern the treatment of the Amalekites (descendants of Amalek, Esau’s grandson) who had shown the Israelites no mercy or God no fear during the period of the wilderness wanderings. The Israelites were instructed to completely blot out the Amalekites. They were to show no mercy to these people who had shown no mercy to them. David later defeated but did not completely destroy the Amalekites (2 Samuel 1:1, approximately four hundred years after Moses spoke these words). These words were finally fulfilled during the reign of Hezekiah (see 1 Chronicles 4:41-43, approximately seven hundred years after Moses spoke these words).

Laws About Humane Treatment

Deuteronomy 24:1 – 25:19

24:1-4
These verses deal with the subject of remarriage after divorce. The illustration is clearly set forth. First, a man divorces his wife because of some “indecency” (probably a reference to lewd behavior falling short of adultery) in her. Second, the divorced woman remarries. Third, the remarried divorcée is divorced by her second husband or becomes a widow. Fourth, the first husband is prohibited from remarrying the woman he initially divorced.

24:5
This verse shows God’s concern for the health of a marriage. A newlywed husband was exempted from military duty or business responsibilities for a full year. He was charged with the responsibility of spending time at home making his wife happy.

24:6-22
Deuteronomy 24:6 prohibits the taking of a millstone in pledge. Millstones were used to grind grain for meals. To take another man’s millstone in pledge would be taking from him something necessary for living.

Deuteronomy 24:7 indicates that kidnapping was punishable by death. In regard to leprosy (and other skin diseases), Moses referred the people to the instructions outlined in Leviticus 13-14 (24:8-9).

Deuteronomy 24:10-13 give instructions regarding the use of collateral. A man making a loan could not enter into the house of the borrower to secure something as collateral. If the only thing a poor man had to offer as collateral was his garment (used as a cloak by day and a bed covering by night), then the garment had to be returned to the poor man at the end of every day.

Deuteronomy 24:14-15 made provision for poor and needy hired servants to be paid for their labor the end of every day so that they could provide for their families.

Deuteronomy 24:16 deals with the issue of capital punishment. The theme of the verse is that every man is responsible for his own sin.

Deuteronomy 24:17-22 deal with the proper treatment of the “alien … orphan … widow” (24:17, 19). These were not to be abused by the judicial system or in the making of loans. In addition, those who owned fields of grain or fruit-producing trees were instructed to not pick them clean at harvest time so that the needy to glean from them (see for example Ruth 2).

Laws About Community Life

Deuteronomy 23:1-25

23:1-8
These verses deal with the matter of admission into the “assembly of the Lord.” John D.W. Watts defines the “assembly of the Lord” as “the official gathering of qualified citizens for purposes of annual religious feasts, war, or the determination of justice involving tribes … Only men participated in the assembly.” Those not allowed into the “assembly of the Lord” were men whose reproductive organs had been mutilated (23:1), men of illegitimate birth (23:2), and Ammonites and Moabites (23:3-6). The third generations of both Edomites and Egyptians could be allowed into the “assembly of the Lord.”

23:9-14
These verses deal with laws concerning cleanliness in military camps. God was concerned about the personal hygiene of the soldiers. Provision was to be made for toilet facilities outside the camp.

23:15-16
These verses express a concern for runaway slaves from other countries. The law made provision for their protection. The reason for this was perhaps because the Israelites themselves had once been slaves in Egypt.

23:17-18
These verses discuss two laws related to prostitution. First, young women and men were prohibited from engaging in cult prostitution, a common pagan practice. Second, those who earned money through prostitution could not offer that money in the house of the Lord.

23:19-20
These verses prohibit loaning money to a fellow Israelite with interest but allow it in the case of loans to foreigners. Those who had financial means were not to take advantage of their brothers.

23:21-23
These verses deal with the matter of making vows. Notice the following considerations. First, God holds men accountable for the vows they make (23:21, 23). Second, it is permissible to refrain from making vows (23:22). Read also Ecclesiastes 5:4-5.

23:24-25
These laws make provision for travelers to refresh themselves in their neighbor’s vineyards or grain-fields. They could stop and eat but not carry anything away.

Laws About Various Human Rights — continued

22:1-4
These verses discuss the matter of assisting others, namely, fellow countrymen. Moses declared that each person had a responsibility to help his neighbor. If a person saw one of his neighbor’s animals straying off, he had a responsibility to secure and return the animal to his neighbor. If a person found a straying animal and was uncertain to whom the animal belonged, he had a responsibility to take the animal home and care for it until its owner claimed the animal. If a neighbor’s animal had fallen, a person had a responsibility to assist his neighbor to raise it up. The theme of these verses is: Don’t withhold your help from others.

Practical Consideration: We should not withhold our help from others. The Israelites were charged with the responsibility of assisting and watching out for one another as well as one another’s possessions. The parable of the good Samaritan reminds us of our responsibility to help others in need (Luke 10:30-37). Paul reminded the Philippians regarding the importance of looking beyond our own personal interests to the interests of others (Philippians 2:3-4).

22:5
Scholars have variously interpreted this verse of Scripture. Some feel that the prohibition is against practices of cross-dressing associated with aspects of Canaanite worship. Others feel that this verse is a prohibition against a woman dressing like a man in order to participate in military service and a man dressing like a woman to avoid it. Still others feel that the prohibition is against obscuring the distinction between the sexes by wearing things pertaining to the opposite sex. Others believe it was a prohibition against practices associated with homosexuality that found expression in the cults of certain pagan deities.

22:6-7
These verses deal with the importance of game management. A mother bird was not to be taken from its nest so that it could continue to produce food for the Israelites.

22:8
This verse deals with safety at home. It emphasizes the value of human life and the importance of protecting it. The roofs of homes were used for a variety of purposes. Home-owners were to insure the safety of others by building a parapet or railing around the roofs of their homes lest someone fall and injure themselves, or worse, die from a fall.

22:9-11
The reasons for the prohibitions in these verses is uncertain (see also Leviticus 19:19). Perhaps these practices were associated with pagan cultic practices.

22:12
This verse is more fully explained in Numbers 15:37-41. The practice apparently had a pedagogical value in that the tassels reminded the wearer of the garment to follow God’s commandments. As with the instructions of Deuteronomy 6:8-9, the tassels were but another visual reminder of the importance of obeying God’s commandments.

Laws About Sexual Immorality

Deuteronomy 22:13-30

22:13-30
These verses deal with six sexual situations, three of which deal with married women and three of which deal with unmarried women.

First, Moses discussed the matter of a wife falsely accused by her husband of not being a virgin (22:13-19). The girl’s parents were responsible for her legal defense. They could clear their daughter’s name by producing evidence (perhaps a blood-stained sheet from the wedding night) that she was indeed a virgin on the night of her wedding. The man found guilty of so falsely accusing his wife was to be punished (22:18), fined (22:19), and deprived of divorce rights (22:19).

Second, Moses discussed the course of action that was to be pursued if a husband’s charges against his wife’s virginity were found to be true (22:20-21). In such cases the woman was to be stoned outside her father’s house. Maxwell notes, “The location of the execution points to responsibility of the family to uphold God’s law.”

Third, in the case of adultery, both the man and woman involved were to be put to death (22:22).

Fourth, in the case of a man having sexual intercourse in the city with a woman who was engaged, both were to be stoned (22:23-24). If the sexual immorality occurred within the city it was assumed that the woman could have cried out for help if she was indeed being raped.

Fifth, if a man forced himself upon an engaged woman outside of the city, only the man was to be put to death (22:25-27). The woman was given the benefit of the doubt. She could have screamed for help without anyone to hear and come to her defense.

Sixth, a man guilty of raping a woman who was not engaged had to marry the woman and forfeit his divorce rights (22:28-29).

Deuteronomy 22:30 (see also Leviticus 18:8) is likely a reference to a man marrying his stepmother after the death of his father.

Laws About Various Human Rights

Deuteronomy 21:1 – 22:12

21:1-9
These verses outline the procedure to be followed in cases where the dead body of an individual was found without any knowledge of how the individual was slain (21:1). The elders were to determine the distance from the murder site to the nearest city (21:2). Once the nearest city was determined, the elders were to take a heifer that had never been worked to a valley that had never been cultivated and there break the heifer’s neck (21:3-4). The elders were to wash their hands over the dead animal and confess that they had no knowledge of how the individual was slain (21:5-7). There they were to pray for forgiveness and the removal of the guilt of innocent blood (21:8-9).

21:10-14
These verses address the matter of female war prisoners. Israelites were permitted to marry such women (if they were from cities outside the boundaries of Canaan as per Deuteronomy 20:15 … recall the prohibition against marrying Canaanite women in Deuteronomy 7:1-4). An Israelite soldier was not permitted to rape or mistreat female war prisoners (as other armies did). This law protected the dignity of the women taken captive.

21:15-17
These verses discuss the inheritance rights of the first-born son in polygamous marriages. Regardless of personal preference, the father was obligated to give a double portion of all he possessed to his first-born son; even if it was the son of the wife he loved least.

21:18-21
These verses discuss what was to be done in cases involving a son who willfully and persistently disobeyed and dishonored his parents. If, after much warning, the son refused to change his ways, he was to be taken to the city gates and stoned to death. Such action would certainly have a deterrent effect on other children. It should be noted that there is no record in Scripture that such severe discipline was ever carried out.

21:22-23
This verse states that after a man was put to death for a crime, it was permissible to publicly hang and display the body (perhaps as a means of calling attention to the seriousness of breaking God’s law) until sunset, at which time the body was to be buried.

Laws About War

Deuteronomy 20:1-20

20:1-4
These verses deal with the matter of spiritual preparation for battle. Moses understood that people going into battle must first win the battle against fear in their own hearts and minds. Moses instructed the people that before going into battle against enemies whose numbers and military might were greater than their own (20:1), the priests were to speak to the warriors (20:2) and remind them not to be afraid for three reasons (20:4).

First, “the Lord your God is the one who goes with you.” The priests were to assure the warriors of the Lord’s presence with them in battle. God never intended for them to face their battles without Him.

Second, the Lord will “fight for you against your enemies.” The priests were to remind the warriors of the participation of the Lord with them in battle. While their enemies might have superior skilful numbers and superior provisions of horses and chariots, the Israelites had the omnipotent God fighting with them.

Third, the Lord will “save you.” The priests were to remind the warriors of the Lord’s power to protect them and give them victory in battle. The Israelites needed the Lord in battle. John Maxwell comments, “God never makes us so strong that we no longer need Him. Never.”

Refer to notes on Deuteronomy 7:17-26 for more information on preparation for battle.

Practical Consideration: God’s presence can give us the confidence to face life’s battles. Before going into battle, Israel’s soldiers were to be reminded that God would not only be with them but also would also fight with and protect them. This knowledge gave Israel’s soldiers confidence in going into battle. We too, can be assured that God is not only present with us but will also fight with us as we face life’s battles.

20:5-9
The officers were instructed to make certain (20:5a) that the men going into battle were not only qualified, but not subject to being distracted by personal matters (20:5b-7). Certain exemptions were granted to men who had not yet had the privilege of enjoying certain undertakings. These were allowed to return home. They were to complete their undertakings and so contribute to the stability of the land. Fearful men were exempted from going into battle because they might have a demoralizing influence on their fellow soldiers (20:8).

Read also Judges 7 regarding the reduction of Gideon’s army from thirty-two thousand men to three hundred. Maxwell notes, “Gideon and all of Israel learned that God counts hearts, not heads, when He wants a great work accomplished.”

20:10-20
These verses address the matter of military strategy. In cases where the Israelites were engaged in battles outside the borders of Canaan (20:15), they were to offer terms of peace to the inhabitants of the city (20:10). If the peace offer were accepted then the inhabitants were to become servants of the Israelites (20:11). If the peace offer were denied then the men of the city were to be executed (20:12-13) but the women and children spared (20:14).

In the case where the Israelites were fighting against cities within Canaan, absolutely no one was to be spared (20:16-17) lest any survivors lead the Israelites spiritually astray (20:18). Deuteronomy 20:19-20 give instructions regarding the use of trees in a siege. Fruit trees were to be spared (20:19) while non fruit-bearing trees could be used to make implements of war (20:20).

Laws Relating to Crimes

Deuteronomy 19:1-21

19:1-10
These verses deal with the matter of justice for the unintentional killer. Upon entering Canaan the Israelites were to set aside three cities to serve as sanctuaries (19:1-2, 7-9) for those who had unintentionally killed another (19:3-6). The cities of refuge would serve as a haven for an unintentional killer, so that his blood would not be shed by one seeking to avenge the death (19:10).

19:11-13
These verses deal with the matter of justice for the man guilty of deliberately killing another. In such cases the elders of the city in which the slain individual lived could have the killer extradited and handed over to “the avenger of blood, that he may die” (19:12).

19:14
This is a one-sentence law prohibiting the removal of a “neighbor’s boundary mark.”

19:15-21
These verses address the matter of witnesses in judicial proceedings. Provision was made for sufficient witnesses to corroborate a crime (19:15) and for malicious witnesses to be punished for their attempt to subvert justice (19:16-20). Deuteronomy 19:21 deals with the law of retribution (see also Exodus 21:23-25 and Leviticus 24:17-22). Read Jesus’ words on this issue in Matthew 5:38-42.