Deuteronomy 32

Deuteronomy 32:1

Introduction

This chapter is about offering the LORD a basket containing the first fruits of all the fruits of the land. It is the conclusion of a long speech by Moses and the climax of it. All the preceding chapters are the preparation for what is presented in this chapter. In Deuteronomy 1-11 we get to know the land. In Deuteronomy 12-16 it is mainly about getting to know the place where the LORD dwells.

In other words, the LORD tells us here with what to fill the baskets (Deuteronomy 1-11) and where to take the filled baskets (Deuteronomy 12-16). Deuteronomy 17-25 is about the effect of the commandments that God gives. There, what is spelled out is the appropriate mindset for God’s people when coming together, like in this chapter, with their filled baskets. With Deuteronomy 27 a new section begins. The spiritual application for us is easy to make: laid before us here, is the essence of worship.

The Offering of the First Fruits of the Land

This section is about worship. In order to comply with what is written here, the Israelites must first have fruit. They will only be able to have it in the land. Bringing the fruit is therefore proof that they have arrived in the land. By bringing the first fruits of this fruit they confess that they owe the land to the LORD.

The fruit is described in Deuteronomy 8. But the Israelite must not only know what to bring, he must also know where to bring it to. This is described in Deuteronomy 12. He has to look for that place as soon as he enters the land. Only then will he be able to do what is written here in Deuteronomy 26:10, which is “worship before the LORD your God”. Thirdly, it is about the way in which the first fruits are to be brought. The fruit must be put in a basket and confession must be made when presented.

The application for us is whether we have something to bring to God and whether we know the place where He dwells, the place He has chosen. We can also worship personally, at home, but that is not the same as this place. There we do not come as individuals, but there we come together as a people, as a church.

In the wilderness too, a place was stipulated for the people to gather: the tabernacle.. But this is about the land and therefore a different place, with different characteristics. With which one do we have to do? With both places. Thus, in the first letter to the Corinthians and in the letter to the Hebrews the believers are seen and addressed as living in the wilderness. We meet on the first day of the week in the awareness that we are still in the wilderness.

We can also have awareness of being in the land. The land means to us what we find in the letter to the Ephesians: the heavenly places with the spiritual blessings as the fruit of the land. If the believer comes with worship on the first day of the week, he comes not only as someone with a sacrifice from the wilderness, but also as someone who has collected fruit in the land.

This is not just about entering and taking possession of the land, but about living in the land. Owning the land does not mean that we live there. Living means to rest in it, to be at home there. The introduction of Israel into the land of promises corresponds for the believer to the enjoyment of his privileges in Christ, in the practice of the life of faith. To ‘live’ in those privileges means to know the fulfilment of the blessings and to be satisfied with them.

That is what is proposed to us in the letter to the Ephesians. Before Paul mentions the spiritual blessings with which the believer is blessed in Christ in the heavenly places, he begins to praise Him from Whom all blessings come forth: “Blessed [be] the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly [places] in Christ” (Ephesians 1:3). This praise is addressed directly to God, the Giver of all riches. This must be the result of enjoying the Divine blessings.

What do I find in the land, what blessings do I enjoy there? First of all, I meet in heaven a glorified Lord at the right hand of God. Further to this, I enjoy my personal attachment to this Lord, because I share in the sonship He affords. Thirdly, I find there that I am part of the body of Christ and that I am therefore also intimately connected with Him in that way. There too I discover the house of God, where the Holy Spirit now lives. And because the Lord Jesus is my life, His Father is my Father – I may enter the sanctuary as one of the sons who say “Abba, Father”, to worship Him!

The basket also says something of the zeal needed to fill it. The fruits we bring must have cost us something. Collection is done with effort. We cannot bring old fruits; it is about the first fruits.

God wants us to bring the fruits to the place He has chosen. For an Israelite, the city of Jerusalem is the only place on earth, where the people have to gather to celebrate the feasts of the LORD. And for us? For the redeemed of Christ there is only one center of meeting. It is not left to our own insight to discover that place. The Word clearly lets us know through the Lord Jesus: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20).

The pagans bring sacrifices in every place they consider good. God Himself will designate this place for His people, and He expects His people to seek it. Not until four hundred years after they are in the land does it become known where that place is. That’s because then, there is one who genuinely seeks it: David.

Psalms 132 describes the exercises associated with this search. David finds the ark in the fields of Efratha (Psalms 132:1-7). At this time he is still young. Youthfulness should serve no prohibition in finding that place of fellowship. If interest in that place abounds, God will give the means to ensure that it is found.

Geographically, believers meet in many places as a church. But it is always the same God, the same altar, the same Table of the Lord, and not, as with the pagans, different gods and tables. It is not the intention that a new group with its own insights should meet at every location. It is also important to be open to all the children of God who live in fellowship with God. That place can only be where the characteristics of the body of Christ are practiced. His authority applies there.

In that place we not only bring fruits, we also eat there. Which is to say, we have fellowship with God and with each other. We share what we ourselves have collected of fruits with others. The first fruits are for God. We offer our thanks to God for it. As we do so, the other attendees enjoy of what, as the result of a fresh collection, is offered in thanksgiving to God.

In Deuteronomy 16 there is the danger that not everyone comes with something in his heart, because it is not offered loudly to the Lord. Sisters may think that they need not have anything, because they cannot speak it loudly anyway (1 Corinthians 14:34). But what matters is what is in the heart; that is what God sees, and there He expects fruit. There is no excuse whatsoever for someone coming empty-handed, i.e. with an empty heart. The first fruits must be taken from all the fruit and put in a basket (Deuteronomy 26:2). We are that basket ourselves. We must not appear empty, there must be something in our hearts of the Lord Jesus. Everything we have seen of Him, we may offer to God.

In Deuteronomy 26:3-4 we again have one of the rare mentions of the priest in this book. That is because worship is mentioned here, a more familiar theme and occurrence in the book of Leviticus. In Leviticus it is about bloody sacrifices. They are placed on the altar. Deuteronomy, however, deals with the fruits of the land. These sacrifices do not come onto the altar, but are placed before the altar. In worship there is a personal aspect – “I declare … that I have entered” (Deuteronomy 26:3a) – and a joint aspect – “our fathers to give us” (Deuteronomy 26:3b). God is praised by us personally that He has blessed His people, the church, according to His counsels.

In the foregoing we have seen what the Israelite must do by order of the Lord. In what follows, we find what he should say when he is in the presence of the priest. What the Israelite must remember is important to show the grace of which the people are the object of, from the LORD’s side. He mentions the old state of the people (Deuteronomy 26:5-7), the liberation of which the people are the object of from the side of the LORD (Deuteronomy 26:8) and the part given to him according to the promise of the LORD (Deuteronomy 26:9).

These three aspects are important to our worship. We remember: 1. That we were in bondage to sin. 2. That Christ freed us from it at the cost of His life. 3. That we are now blessed with many and great blessings. Will not the remembrance of these things elevate our worship?

The Supper He left for us for the time of His absence is a remembrance meal. It focuses our thoughts on Christ, our beloved Savior, Who has given Himself as a propitiation for us. We owe everything to His death on the cross. In no other place than the worship service with the Supper as the center, does it suit us better to be aware of the various and rich blessings. Our God and Father overloaded us with them in Christ. We may enjoy them through the Holy Spirit. They are listed in the letter to the Ephesians.

The Israelite gives a personal testimony in Deuteronomy 26:5-9. When we meet as a church, the individuality of the believer does not disappear. We eat personally and together. He not only brought me into the land, He brought us into the land. The meeting on the first day of the week is the perfect day to glorify God together. In worship we tell Him what we have seen of the Lord Jesus. We tell Him what we used to be. But we don’t stop there.

Jacob is “a wandering Aramean” because he lived in Syria for twenty years and because his mother comes from there. There he also had a wife and children from whom the people are built (Hosea 12:13). He has been at death’s doorstep, because Laban has tried to kill him. This part of the confession emphasizes the humiliating origin. As far as origin is concerned, there is nothing that the Israelite can boast of.

But God is the God of Jacob, and He has freed him from his distress. He has turned a man who was in danger of being killed into a great people. The act of liberation is an act of mercy and compassion. Making a great people and bringing the people into the blessing of the land are acts of God’s intention and sovereignty. Thus we have found ourselves in the world (Egypt), and God has led us out of it, and in so doing has formed the church according to His counsel.

The wilderness is not mentioned here. That is not part of God’s counsels. The wilderness belongs to the ways of God with us, our upbringing. That’s why we don’t tell God on the first day of the week what we have all experienced in the world. We can do this on other occasions, such as the meeting for prayer.

In the worship service we speak about how we used to belong to the world and what He did to bring us into the land. We praise Him for the great blessings we have found there. The most important thing, however, is not the gift, but the Giver Who is the cause of our joy.

We find in these verses a beautiful painting of worship. This exalted Christian service on earth is experienced by us weak and imperfect. Despite that, it is a foretaste of what will be perfectly and for all eternity realized in the glory by the countless redeemed.

The name ‘worship service’ is sometimes given to some religious gathering of which the purpose is prayer or listening to the Word of God. That, however, that is not what biblical worship means. Here we have a picture of what this service truly consists of. The Israelite comes in the presence of the LORD to bring Him an offering which He has prescribed. For the Christian, the worship service is a service where he offers up to God the Father “spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5).

The above does not weaken the value of prayer and the reading and studying of Scripture in the meeting. On the contrary, if this is done in a way that is pleasing to the Lord, it will result in the hearts expressing themselves more fully in praise and worship.

In order to be able to offer something to God, it is important that we can say: “For all things come from You, and from Your hand we have given You” (1 Chronicles 29:14b). Mary of Bethany, who offers at the feet of the Lord Jesus very costly perfume of pure nard, performs worship (John 12:1-8). Her deed is a striking picture of it. Hence, it can be said of our worship service to God: “The sweet scent of our praise is nothing but that of Your love.”

In these eleven verses the word ‘given’ occurs regularly. It points out to us that God makes Himself known as Giver, not as Someone Who demands. And He has given “all the good” (Deuteronomy 26:11). He only gives good gifts: “Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow” (James 1:17; Matthew 7:11). If an Israelite must rejoice at all the good that the LORD had given his God to him, how much more reason do we have than to bow down, just like the Israelite, in holy reverence before God and His Son?

Deuteronomy 32:2

Introduction

This chapter is about offering the LORD a basket containing the first fruits of all the fruits of the land. It is the conclusion of a long speech by Moses and the climax of it. All the preceding chapters are the preparation for what is presented in this chapter. In Deuteronomy 1-11 we get to know the land. In Deuteronomy 12-16 it is mainly about getting to know the place where the LORD dwells.

In other words, the LORD tells us here with what to fill the baskets (Deuteronomy 1-11) and where to take the filled baskets (Deuteronomy 12-16). Deuteronomy 17-25 is about the effect of the commandments that God gives. There, what is spelled out is the appropriate mindset for God’s people when coming together, like in this chapter, with their filled baskets. With Deuteronomy 27 a new section begins. The spiritual application for us is easy to make: laid before us here, is the essence of worship.

The Offering of the First Fruits of the Land

This section is about worship. In order to comply with what is written here, the Israelites must first have fruit. They will only be able to have it in the land. Bringing the fruit is therefore proof that they have arrived in the land. By bringing the first fruits of this fruit they confess that they owe the land to the LORD.

The fruit is described in Deuteronomy 8. But the Israelite must not only know what to bring, he must also know where to bring it to. This is described in Deuteronomy 12. He has to look for that place as soon as he enters the land. Only then will he be able to do what is written here in Deuteronomy 26:10, which is “worship before the LORD your God”. Thirdly, it is about the way in which the first fruits are to be brought. The fruit must be put in a basket and confession must be made when presented.

The application for us is whether we have something to bring to God and whether we know the place where He dwells, the place He has chosen. We can also worship personally, at home, but that is not the same as this place. There we do not come as individuals, but there we come together as a people, as a church.

In the wilderness too, a place was stipulated for the people to gather: the tabernacle.. But this is about the land and therefore a different place, with different characteristics. With which one do we have to do? With both places. Thus, in the first letter to the Corinthians and in the letter to the Hebrews the believers are seen and addressed as living in the wilderness. We meet on the first day of the week in the awareness that we are still in the wilderness.

We can also have awareness of being in the land. The land means to us what we find in the letter to the Ephesians: the heavenly places with the spiritual blessings as the fruit of the land. If the believer comes with worship on the first day of the week, he comes not only as someone with a sacrifice from the wilderness, but also as someone who has collected fruit in the land.

This is not just about entering and taking possession of the land, but about living in the land. Owning the land does not mean that we live there. Living means to rest in it, to be at home there. The introduction of Israel into the land of promises corresponds for the believer to the enjoyment of his privileges in Christ, in the practice of the life of faith. To ‘live’ in those privileges means to know the fulfilment of the blessings and to be satisfied with them.

That is what is proposed to us in the letter to the Ephesians. Before Paul mentions the spiritual blessings with which the believer is blessed in Christ in the heavenly places, he begins to praise Him from Whom all blessings come forth: “Blessed [be] the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly [places] in Christ” (Ephesians 1:3). This praise is addressed directly to God, the Giver of all riches. This must be the result of enjoying the Divine blessings.

What do I find in the land, what blessings do I enjoy there? First of all, I meet in heaven a glorified Lord at the right hand of God. Further to this, I enjoy my personal attachment to this Lord, because I share in the sonship He affords. Thirdly, I find there that I am part of the body of Christ and that I am therefore also intimately connected with Him in that way. There too I discover the house of God, where the Holy Spirit now lives. And because the Lord Jesus is my life, His Father is my Father – I may enter the sanctuary as one of the sons who say “Abba, Father”, to worship Him!

The basket also says something of the zeal needed to fill it. The fruits we bring must have cost us something. Collection is done with effort. We cannot bring old fruits; it is about the first fruits.

God wants us to bring the fruits to the place He has chosen. For an Israelite, the city of Jerusalem is the only place on earth, where the people have to gather to celebrate the feasts of the LORD. And for us? For the redeemed of Christ there is only one center of meeting. It is not left to our own insight to discover that place. The Word clearly lets us know through the Lord Jesus: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20).

The pagans bring sacrifices in every place they consider good. God Himself will designate this place for His people, and He expects His people to seek it. Not until four hundred years after they are in the land does it become known where that place is. That’s because then, there is one who genuinely seeks it: David.

Psalms 132 describes the exercises associated with this search. David finds the ark in the fields of Efratha (Psalms 132:1-7). At this time he is still young. Youthfulness should serve no prohibition in finding that place of fellowship. If interest in that place abounds, God will give the means to ensure that it is found.

Geographically, believers meet in many places as a church. But it is always the same God, the same altar, the same Table of the Lord, and not, as with the pagans, different gods and tables. It is not the intention that a new group with its own insights should meet at every location. It is also important to be open to all the children of God who live in fellowship with God. That place can only be where the characteristics of the body of Christ are practiced. His authority applies there.

In that place we not only bring fruits, we also eat there. Which is to say, we have fellowship with God and with each other. We share what we ourselves have collected of fruits with others. The first fruits are for God. We offer our thanks to God for it. As we do so, the other attendees enjoy of what, as the result of a fresh collection, is offered in thanksgiving to God.

In Deuteronomy 16 there is the danger that not everyone comes with something in his heart, because it is not offered loudly to the Lord. Sisters may think that they need not have anything, because they cannot speak it loudly anyway (1 Corinthians 14:34). But what matters is what is in the heart; that is what God sees, and there He expects fruit. There is no excuse whatsoever for someone coming empty-handed, i.e. with an empty heart. The first fruits must be taken from all the fruit and put in a basket (Deuteronomy 26:2). We are that basket ourselves. We must not appear empty, there must be something in our hearts of the Lord Jesus. Everything we have seen of Him, we may offer to God.

In Deuteronomy 26:3-4 we again have one of the rare mentions of the priest in this book. That is because worship is mentioned here, a more familiar theme and occurrence in the book of Leviticus. In Leviticus it is about bloody sacrifices. They are placed on the altar. Deuteronomy, however, deals with the fruits of the land. These sacrifices do not come onto the altar, but are placed before the altar. In worship there is a personal aspect – “I declare … that I have entered” (Deuteronomy 26:3a) – and a joint aspect – “our fathers to give us” (Deuteronomy 26:3b). God is praised by us personally that He has blessed His people, the church, according to His counsels.

In the foregoing we have seen what the Israelite must do by order of the Lord. In what follows, we find what he should say when he is in the presence of the priest. What the Israelite must remember is important to show the grace of which the people are the object of, from the LORD’s side. He mentions the old state of the people (Deuteronomy 26:5-7), the liberation of which the people are the object of from the side of the LORD (Deuteronomy 26:8) and the part given to him according to the promise of the LORD (Deuteronomy 26:9).

These three aspects are important to our worship. We remember: 1. That we were in bondage to sin. 2. That Christ freed us from it at the cost of His life. 3. That we are now blessed with many and great blessings. Will not the remembrance of these things elevate our worship?

The Supper He left for us for the time of His absence is a remembrance meal. It focuses our thoughts on Christ, our beloved Savior, Who has given Himself as a propitiation for us. We owe everything to His death on the cross. In no other place than the worship service with the Supper as the center, does it suit us better to be aware of the various and rich blessings. Our God and Father overloaded us with them in Christ. We may enjoy them through the Holy Spirit. They are listed in the letter to the Ephesians.

The Israelite gives a personal testimony in Deuteronomy 26:5-9. When we meet as a church, the individuality of the believer does not disappear. We eat personally and together. He not only brought me into the land, He brought us into the land. The meeting on the first day of the week is the perfect day to glorify God together. In worship we tell Him what we have seen of the Lord Jesus. We tell Him what we used to be. But we don’t stop there.

Jacob is “a wandering Aramean” because he lived in Syria for twenty years and because his mother comes from there. There he also had a wife and children from whom the people are built (Hosea 12:13). He has been at death’s doorstep, because Laban has tried to kill him. This part of the confession emphasizes the humiliating origin. As far as origin is concerned, there is nothing that the Israelite can boast of.

But God is the God of Jacob, and He has freed him from his distress. He has turned a man who was in danger of being killed into a great people. The act of liberation is an act of mercy and compassion. Making a great people and bringing the people into the blessing of the land are acts of God’s intention and sovereignty. Thus we have found ourselves in the world (Egypt), and God has led us out of it, and in so doing has formed the church according to His counsel.

The wilderness is not mentioned here. That is not part of God’s counsels. The wilderness belongs to the ways of God with us, our upbringing. That’s why we don’t tell God on the first day of the week what we have all experienced in the world. We can do this on other occasions, such as the meeting for prayer.

In the worship service we speak about how we used to belong to the world and what He did to bring us into the land. We praise Him for the great blessings we have found there. The most important thing, however, is not the gift, but the Giver Who is the cause of our joy.

We find in these verses a beautiful painting of worship. This exalted Christian service on earth is experienced by us weak and imperfect. Despite that, it is a foretaste of what will be perfectly and for all eternity realized in the glory by the countless redeemed.

The name ‘worship service’ is sometimes given to some religious gathering of which the purpose is prayer or listening to the Word of God. That, however, that is not what biblical worship means. Here we have a picture of what this service truly consists of. The Israelite comes in the presence of the LORD to bring Him an offering which He has prescribed. For the Christian, the worship service is a service where he offers up to God the Father “spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5).

The above does not weaken the value of prayer and the reading and studying of Scripture in the meeting. On the contrary, if this is done in a way that is pleasing to the Lord, it will result in the hearts expressing themselves more fully in praise and worship.

In order to be able to offer something to God, it is important that we can say: “For all things come from You, and from Your hand we have given You” (1 Chronicles 29:14b). Mary of Bethany, who offers at the feet of the Lord Jesus very costly perfume of pure nard, performs worship (John 12:1-8). Her deed is a striking picture of it. Hence, it can be said of our worship service to God: “The sweet scent of our praise is nothing but that of Your love.”

In these eleven verses the word ‘given’ occurs regularly. It points out to us that God makes Himself known as Giver, not as Someone Who demands. And He has given “all the good” (Deuteronomy 26:11). He only gives good gifts: “Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow” (James 1:17; Matthew 7:11). If an Israelite must rejoice at all the good that the LORD had given his God to him, how much more reason do we have than to bow down, just like the Israelite, in holy reverence before God and His Son?

Deuteronomy 32:3

Introduction

This chapter is about offering the LORD a basket containing the first fruits of all the fruits of the land. It is the conclusion of a long speech by Moses and the climax of it. All the preceding chapters are the preparation for what is presented in this chapter. In Deuteronomy 1-11 we get to know the land. In Deuteronomy 12-16 it is mainly about getting to know the place where the LORD dwells.

In other words, the LORD tells us here with what to fill the baskets (Deuteronomy 1-11) and where to take the filled baskets (Deuteronomy 12-16). Deuteronomy 17-25 is about the effect of the commandments that God gives. There, what is spelled out is the appropriate mindset for God’s people when coming together, like in this chapter, with their filled baskets. With Deuteronomy 27 a new section begins. The spiritual application for us is easy to make: laid before us here, is the essence of worship.

The Offering of the First Fruits of the Land

This section is about worship. In order to comply with what is written here, the Israelites must first have fruit. They will only be able to have it in the land. Bringing the fruit is therefore proof that they have arrived in the land. By bringing the first fruits of this fruit they confess that they owe the land to the LORD.

The fruit is described in Deuteronomy 8. But the Israelite must not only know what to bring, he must also know where to bring it to. This is described in Deuteronomy 12. He has to look for that place as soon as he enters the land. Only then will he be able to do what is written here in Deuteronomy 26:10, which is “worship before the LORD your God”. Thirdly, it is about the way in which the first fruits are to be brought. The fruit must be put in a basket and confession must be made when presented.

The application for us is whether we have something to bring to God and whether we know the place where He dwells, the place He has chosen. We can also worship personally, at home, but that is not the same as this place. There we do not come as individuals, but there we come together as a people, as a church.

In the wilderness too, a place was stipulated for the people to gather: the tabernacle.. But this is about the land and therefore a different place, with different characteristics. With which one do we have to do? With both places. Thus, in the first letter to the Corinthians and in the letter to the Hebrews the believers are seen and addressed as living in the wilderness. We meet on the first day of the week in the awareness that we are still in the wilderness.

We can also have awareness of being in the land. The land means to us what we find in the letter to the Ephesians: the heavenly places with the spiritual blessings as the fruit of the land. If the believer comes with worship on the first day of the week, he comes not only as someone with a sacrifice from the wilderness, but also as someone who has collected fruit in the land.

This is not just about entering and taking possession of the land, but about living in the land. Owning the land does not mean that we live there. Living means to rest in it, to be at home there. The introduction of Israel into the land of promises corresponds for the believer to the enjoyment of his privileges in Christ, in the practice of the life of faith. To ‘live’ in those privileges means to know the fulfilment of the blessings and to be satisfied with them.

That is what is proposed to us in the letter to the Ephesians. Before Paul mentions the spiritual blessings with which the believer is blessed in Christ in the heavenly places, he begins to praise Him from Whom all blessings come forth: “Blessed [be] the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly [places] in Christ” (Ephesians 1:3). This praise is addressed directly to God, the Giver of all riches. This must be the result of enjoying the Divine blessings.

What do I find in the land, what blessings do I enjoy there? First of all, I meet in heaven a glorified Lord at the right hand of God. Further to this, I enjoy my personal attachment to this Lord, because I share in the sonship He affords. Thirdly, I find there that I am part of the body of Christ and that I am therefore also intimately connected with Him in that way. There too I discover the house of God, where the Holy Spirit now lives. And because the Lord Jesus is my life, His Father is my Father – I may enter the sanctuary as one of the sons who say “Abba, Father”, to worship Him!

The basket also says something of the zeal needed to fill it. The fruits we bring must have cost us something. Collection is done with effort. We cannot bring old fruits; it is about the first fruits.

God wants us to bring the fruits to the place He has chosen. For an Israelite, the city of Jerusalem is the only place on earth, where the people have to gather to celebrate the feasts of the LORD. And for us? For the redeemed of Christ there is only one center of meeting. It is not left to our own insight to discover that place. The Word clearly lets us know through the Lord Jesus: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20).

The pagans bring sacrifices in every place they consider good. God Himself will designate this place for His people, and He expects His people to seek it. Not until four hundred years after they are in the land does it become known where that place is. That’s because then, there is one who genuinely seeks it: David.

Psalms 132 describes the exercises associated with this search. David finds the ark in the fields of Efratha (Psalms 132:1-7). At this time he is still young. Youthfulness should serve no prohibition in finding that place of fellowship. If interest in that place abounds, God will give the means to ensure that it is found.

Geographically, believers meet in many places as a church. But it is always the same God, the same altar, the same Table of the Lord, and not, as with the pagans, different gods and tables. It is not the intention that a new group with its own insights should meet at every location. It is also important to be open to all the children of God who live in fellowship with God. That place can only be where the characteristics of the body of Christ are practiced. His authority applies there.

In that place we not only bring fruits, we also eat there. Which is to say, we have fellowship with God and with each other. We share what we ourselves have collected of fruits with others. The first fruits are for God. We offer our thanks to God for it. As we do so, the other attendees enjoy of what, as the result of a fresh collection, is offered in thanksgiving to God.

In Deuteronomy 16 there is the danger that not everyone comes with something in his heart, because it is not offered loudly to the Lord. Sisters may think that they need not have anything, because they cannot speak it loudly anyway (1 Corinthians 14:34). But what matters is what is in the heart; that is what God sees, and there He expects fruit. There is no excuse whatsoever for someone coming empty-handed, i.e. with an empty heart. The first fruits must be taken from all the fruit and put in a basket (Deuteronomy 26:2). We are that basket ourselves. We must not appear empty, there must be something in our hearts of the Lord Jesus. Everything we have seen of Him, we may offer to God.

In Deuteronomy 26:3-4 we again have one of the rare mentions of the priest in this book. That is because worship is mentioned here, a more familiar theme and occurrence in the book of Leviticus. In Leviticus it is about bloody sacrifices. They are placed on the altar. Deuteronomy, however, deals with the fruits of the land. These sacrifices do not come onto the altar, but are placed before the altar. In worship there is a personal aspect – “I declare … that I have entered” (Deuteronomy 26:3a) – and a joint aspect – “our fathers to give us” (Deuteronomy 26:3b). God is praised by us personally that He has blessed His people, the church, according to His counsels.

In the foregoing we have seen what the Israelite must do by order of the Lord. In what follows, we find what he should say when he is in the presence of the priest. What the Israelite must remember is important to show the grace of which the people are the object of, from the LORD’s side. He mentions the old state of the people (Deuteronomy 26:5-7), the liberation of which the people are the object of from the side of the LORD (Deuteronomy 26:8) and the part given to him according to the promise of the LORD (Deuteronomy 26:9).

These three aspects are important to our worship. We remember: 1. That we were in bondage to sin. 2. That Christ freed us from it at the cost of His life. 3. That we are now blessed with many and great blessings. Will not the remembrance of these things elevate our worship?

The Supper He left for us for the time of His absence is a remembrance meal. It focuses our thoughts on Christ, our beloved Savior, Who has given Himself as a propitiation for us. We owe everything to His death on the cross. In no other place than the worship service with the Supper as the center, does it suit us better to be aware of the various and rich blessings. Our God and Father overloaded us with them in Christ. We may enjoy them through the Holy Spirit. They are listed in the letter to the Ephesians.

The Israelite gives a personal testimony in Deuteronomy 26:5-9. When we meet as a church, the individuality of the believer does not disappear. We eat personally and together. He not only brought me into the land, He brought us into the land. The meeting on the first day of the week is the perfect day to glorify God together. In worship we tell Him what we have seen of the Lord Jesus. We tell Him what we used to be. But we don’t stop there.

Jacob is “a wandering Aramean” because he lived in Syria for twenty years and because his mother comes from there. There he also had a wife and children from whom the people are built (Hosea 12:13). He has been at death’s doorstep, because Laban has tried to kill him. This part of the confession emphasizes the humiliating origin. As far as origin is concerned, there is nothing that the Israelite can boast of.

But God is the God of Jacob, and He has freed him from his distress. He has turned a man who was in danger of being killed into a great people. The act of liberation is an act of mercy and compassion. Making a great people and bringing the people into the blessing of the land are acts of God’s intention and sovereignty. Thus we have found ourselves in the world (Egypt), and God has led us out of it, and in so doing has formed the church according to His counsel.

The wilderness is not mentioned here. That is not part of God’s counsels. The wilderness belongs to the ways of God with us, our upbringing. That’s why we don’t tell God on the first day of the week what we have all experienced in the world. We can do this on other occasions, such as the meeting for prayer.

In the worship service we speak about how we used to belong to the world and what He did to bring us into the land. We praise Him for the great blessings we have found there. The most important thing, however, is not the gift, but the Giver Who is the cause of our joy.

We find in these verses a beautiful painting of worship. This exalted Christian service on earth is experienced by us weak and imperfect. Despite that, it is a foretaste of what will be perfectly and for all eternity realized in the glory by the countless redeemed.

The name ‘worship service’ is sometimes given to some religious gathering of which the purpose is prayer or listening to the Word of God. That, however, that is not what biblical worship means. Here we have a picture of what this service truly consists of. The Israelite comes in the presence of the LORD to bring Him an offering which He has prescribed. For the Christian, the worship service is a service where he offers up to God the Father “spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5).

The above does not weaken the value of prayer and the reading and studying of Scripture in the meeting. On the contrary, if this is done in a way that is pleasing to the Lord, it will result in the hearts expressing themselves more fully in praise and worship.

In order to be able to offer something to God, it is important that we can say: “For all things come from You, and from Your hand we have given You” (1 Chronicles 29:14b). Mary of Bethany, who offers at the feet of the Lord Jesus very costly perfume of pure nard, performs worship (John 12:1-8). Her deed is a striking picture of it. Hence, it can be said of our worship service to God: “The sweet scent of our praise is nothing but that of Your love.”

In these eleven verses the word ‘given’ occurs regularly. It points out to us that God makes Himself known as Giver, not as Someone Who demands. And He has given “all the good” (Deuteronomy 26:11). He only gives good gifts: “Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow” (James 1:17; Matthew 7:11). If an Israelite must rejoice at all the good that the LORD had given his God to him, how much more reason do we have than to bow down, just like the Israelite, in holy reverence before God and His Son?

Deuteronomy 32:4

Introduction

This chapter is about offering the LORD a basket containing the first fruits of all the fruits of the land. It is the conclusion of a long speech by Moses and the climax of it. All the preceding chapters are the preparation for what is presented in this chapter. In Deuteronomy 1-11 we get to know the land. In Deuteronomy 12-16 it is mainly about getting to know the place where the LORD dwells.

In other words, the LORD tells us here with what to fill the baskets (Deuteronomy 1-11) and where to take the filled baskets (Deuteronomy 12-16). Deuteronomy 17-25 is about the effect of the commandments that God gives. There, what is spelled out is the appropriate mindset for God’s people when coming together, like in this chapter, with their filled baskets. With Deuteronomy 27 a new section begins. The spiritual application for us is easy to make: laid before us here, is the essence of worship.

The Offering of the First Fruits of the Land

This section is about worship. In order to comply with what is written here, the Israelites must first have fruit. They will only be able to have it in the land. Bringing the fruit is therefore proof that they have arrived in the land. By bringing the first fruits of this fruit they confess that they owe the land to the LORD.

The fruit is described in Deuteronomy 8. But the Israelite must not only know what to bring, he must also know where to bring it to. This is described in Deuteronomy 12. He has to look for that place as soon as he enters the land. Only then will he be able to do what is written here in Deuteronomy 26:10, which is “worship before the LORD your God”. Thirdly, it is about the way in which the first fruits are to be brought. The fruit must be put in a basket and confession must be made when presented.

The application for us is whether we have something to bring to God and whether we know the place where He dwells, the place He has chosen. We can also worship personally, at home, but that is not the same as this place. There we do not come as individuals, but there we come together as a people, as a church.

In the wilderness too, a place was stipulated for the people to gather: the tabernacle.. But this is about the land and therefore a different place, with different characteristics. With which one do we have to do? With both places. Thus, in the first letter to the Corinthians and in the letter to the Hebrews the believers are seen and addressed as living in the wilderness. We meet on the first day of the week in the awareness that we are still in the wilderness.

We can also have awareness of being in the land. The land means to us what we find in the letter to the Ephesians: the heavenly places with the spiritual blessings as the fruit of the land. If the believer comes with worship on the first day of the week, he comes not only as someone with a sacrifice from the wilderness, but also as someone who has collected fruit in the land.

This is not just about entering and taking possession of the land, but about living in the land. Owning the land does not mean that we live there. Living means to rest in it, to be at home there. The introduction of Israel into the land of promises corresponds for the believer to the enjoyment of his privileges in Christ, in the practice of the life of faith. To ‘live’ in those privileges means to know the fulfilment of the blessings and to be satisfied with them.

That is what is proposed to us in the letter to the Ephesians. Before Paul mentions the spiritual blessings with which the believer is blessed in Christ in the heavenly places, he begins to praise Him from Whom all blessings come forth: “Blessed [be] the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly [places] in Christ” (Ephesians 1:3). This praise is addressed directly to God, the Giver of all riches. This must be the result of enjoying the Divine blessings.

What do I find in the land, what blessings do I enjoy there? First of all, I meet in heaven a glorified Lord at the right hand of God. Further to this, I enjoy my personal attachment to this Lord, because I share in the sonship He affords. Thirdly, I find there that I am part of the body of Christ and that I am therefore also intimately connected with Him in that way. There too I discover the house of God, where the Holy Spirit now lives. And because the Lord Jesus is my life, His Father is my Father – I may enter the sanctuary as one of the sons who say “Abba, Father”, to worship Him!

The basket also says something of the zeal needed to fill it. The fruits we bring must have cost us something. Collection is done with effort. We cannot bring old fruits; it is about the first fruits.

God wants us to bring the fruits to the place He has chosen. For an Israelite, the city of Jerusalem is the only place on earth, where the people have to gather to celebrate the feasts of the LORD. And for us? For the redeemed of Christ there is only one center of meeting. It is not left to our own insight to discover that place. The Word clearly lets us know through the Lord Jesus: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20).

The pagans bring sacrifices in every place they consider good. God Himself will designate this place for His people, and He expects His people to seek it. Not until four hundred years after they are in the land does it become known where that place is. That’s because then, there is one who genuinely seeks it: David.

Psalms 132 describes the exercises associated with this search. David finds the ark in the fields of Efratha (Psalms 132:1-7). At this time he is still young. Youthfulness should serve no prohibition in finding that place of fellowship. If interest in that place abounds, God will give the means to ensure that it is found.

Geographically, believers meet in many places as a church. But it is always the same God, the same altar, the same Table of the Lord, and not, as with the pagans, different gods and tables. It is not the intention that a new group with its own insights should meet at every location. It is also important to be open to all the children of God who live in fellowship with God. That place can only be where the characteristics of the body of Christ are practiced. His authority applies there.

In that place we not only bring fruits, we also eat there. Which is to say, we have fellowship with God and with each other. We share what we ourselves have collected of fruits with others. The first fruits are for God. We offer our thanks to God for it. As we do so, the other attendees enjoy of what, as the result of a fresh collection, is offered in thanksgiving to God.

In Deuteronomy 16 there is the danger that not everyone comes with something in his heart, because it is not offered loudly to the Lord. Sisters may think that they need not have anything, because they cannot speak it loudly anyway (1 Corinthians 14:34). But what matters is what is in the heart; that is what God sees, and there He expects fruit. There is no excuse whatsoever for someone coming empty-handed, i.e. with an empty heart. The first fruits must be taken from all the fruit and put in a basket (Deuteronomy 26:2). We are that basket ourselves. We must not appear empty, there must be something in our hearts of the Lord Jesus. Everything we have seen of Him, we may offer to God.

In Deuteronomy 26:3-4 we again have one of the rare mentions of the priest in this book. That is because worship is mentioned here, a more familiar theme and occurrence in the book of Leviticus. In Leviticus it is about bloody sacrifices. They are placed on the altar. Deuteronomy, however, deals with the fruits of the land. These sacrifices do not come onto the altar, but are placed before the altar. In worship there is a personal aspect – “I declare … that I have entered” (Deuteronomy 26:3a) – and a joint aspect – “our fathers to give us” (Deuteronomy 26:3b). God is praised by us personally that He has blessed His people, the church, according to His counsels.

In the foregoing we have seen what the Israelite must do by order of the Lord. In what follows, we find what he should say when he is in the presence of the priest. What the Israelite must remember is important to show the grace of which the people are the object of, from the LORD’s side. He mentions the old state of the people (Deuteronomy 26:5-7), the liberation of which the people are the object of from the side of the LORD (Deuteronomy 26:8) and the part given to him according to the promise of the LORD (Deuteronomy 26:9).

These three aspects are important to our worship. We remember: 1. That we were in bondage to sin. 2. That Christ freed us from it at the cost of His life. 3. That we are now blessed with many and great blessings. Will not the remembrance of these things elevate our worship?

The Supper He left for us for the time of His absence is a remembrance meal. It focuses our thoughts on Christ, our beloved Savior, Who has given Himself as a propitiation for us. We owe everything to His death on the cross. In no other place than the worship service with the Supper as the center, does it suit us better to be aware of the various and rich blessings. Our God and Father overloaded us with them in Christ. We may enjoy them through the Holy Spirit. They are listed in the letter to the Ephesians.

The Israelite gives a personal testimony in Deuteronomy 26:5-9. When we meet as a church, the individuality of the believer does not disappear. We eat personally and together. He not only brought me into the land, He brought us into the land. The meeting on the first day of the week is the perfect day to glorify God together. In worship we tell Him what we have seen of the Lord Jesus. We tell Him what we used to be. But we don’t stop there.

Jacob is “a wandering Aramean” because he lived in Syria for twenty years and because his mother comes from there. There he also had a wife and children from whom the people are built (Hosea 12:13). He has been at death’s doorstep, because Laban has tried to kill him. This part of the confession emphasizes the humiliating origin. As far as origin is concerned, there is nothing that the Israelite can boast of.

But God is the God of Jacob, and He has freed him from his distress. He has turned a man who was in danger of being killed into a great people. The act of liberation is an act of mercy and compassion. Making a great people and bringing the people into the blessing of the land are acts of God’s intention and sovereignty. Thus we have found ourselves in the world (Egypt), and God has led us out of it, and in so doing has formed the church according to His counsel.

The wilderness is not mentioned here. That is not part of God’s counsels. The wilderness belongs to the ways of God with us, our upbringing. That’s why we don’t tell God on the first day of the week what we have all experienced in the world. We can do this on other occasions, such as the meeting for prayer.

In the worship service we speak about how we used to belong to the world and what He did to bring us into the land. We praise Him for the great blessings we have found there. The most important thing, however, is not the gift, but the Giver Who is the cause of our joy.

We find in these verses a beautiful painting of worship. This exalted Christian service on earth is experienced by us weak and imperfect. Despite that, it is a foretaste of what will be perfectly and for all eternity realized in the glory by the countless redeemed.

The name ‘worship service’ is sometimes given to some religious gathering of which the purpose is prayer or listening to the Word of God. That, however, that is not what biblical worship means. Here we have a picture of what this service truly consists of. The Israelite comes in the presence of the LORD to bring Him an offering which He has prescribed. For the Christian, the worship service is a service where he offers up to God the Father “spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5).

The above does not weaken the value of prayer and the reading and studying of Scripture in the meeting. On the contrary, if this is done in a way that is pleasing to the Lord, it will result in the hearts expressing themselves more fully in praise and worship.

In order to be able to offer something to God, it is important that we can say: “For all things come from You, and from Your hand we have given You” (1 Chronicles 29:14b). Mary of Bethany, who offers at the feet of the Lord Jesus very costly perfume of pure nard, performs worship (John 12:1-8). Her deed is a striking picture of it. Hence, it can be said of our worship service to God: “The sweet scent of our praise is nothing but that of Your love.”

In these eleven verses the word ‘given’ occurs regularly. It points out to us that God makes Himself known as Giver, not as Someone Who demands. And He has given “all the good” (Deuteronomy 26:11). He only gives good gifts: “Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow” (James 1:17; Matthew 7:11). If an Israelite must rejoice at all the good that the LORD had given his God to him, how much more reason do we have than to bow down, just like the Israelite, in holy reverence before God and His Son?

Deuteronomy 32:5

Introduction

This chapter is about offering the LORD a basket containing the first fruits of all the fruits of the land. It is the conclusion of a long speech by Moses and the climax of it. All the preceding chapters are the preparation for what is presented in this chapter. In Deuteronomy 1-11 we get to know the land. In Deuteronomy 12-16 it is mainly about getting to know the place where the LORD dwells.

In other words, the LORD tells us here with what to fill the baskets (Deuteronomy 1-11) and where to take the filled baskets (Deuteronomy 12-16). Deuteronomy 17-25 is about the effect of the commandments that God gives. There, what is spelled out is the appropriate mindset for God’s people when coming together, like in this chapter, with their filled baskets. With Deuteronomy 27 a new section begins. The spiritual application for us is easy to make: laid before us here, is the essence of worship.

The Offering of the First Fruits of the Land

This section is about worship. In order to comply with what is written here, the Israelites must first have fruit. They will only be able to have it in the land. Bringing the fruit is therefore proof that they have arrived in the land. By bringing the first fruits of this fruit they confess that they owe the land to the LORD.

The fruit is described in Deuteronomy 8. But the Israelite must not only know what to bring, he must also know where to bring it to. This is described in Deuteronomy 12. He has to look for that place as soon as he enters the land. Only then will he be able to do what is written here in Deuteronomy 26:10, which is “worship before the LORD your God”. Thirdly, it is about the way in which the first fruits are to be brought. The fruit must be put in a basket and confession must be made when presented.

The application for us is whether we have something to bring to God and whether we know the place where He dwells, the place He has chosen. We can also worship personally, at home, but that is not the same as this place. There we do not come as individuals, but there we come together as a people, as a church.

In the wilderness too, a place was stipulated for the people to gather: the tabernacle.. But this is about the land and therefore a different place, with different characteristics. With which one do we have to do? With both places. Thus, in the first letter to the Corinthians and in the letter to the Hebrews the believers are seen and addressed as living in the wilderness. We meet on the first day of the week in the awareness that we are still in the wilderness.

We can also have awareness of being in the land. The land means to us what we find in the letter to the Ephesians: the heavenly places with the spiritual blessings as the fruit of the land. If the believer comes with worship on the first day of the week, he comes not only as someone with a sacrifice from the wilderness, but also as someone who has collected fruit in the land.

This is not just about entering and taking possession of the land, but about living in the land. Owning the land does not mean that we live there. Living means to rest in it, to be at home there. The introduction of Israel into the land of promises corresponds for the believer to the enjoyment of his privileges in Christ, in the practice of the life of faith. To ‘live’ in those privileges means to know the fulfilment of the blessings and to be satisfied with them.

That is what is proposed to us in the letter to the Ephesians. Before Paul mentions the spiritual blessings with which the believer is blessed in Christ in the heavenly places, he begins to praise Him from Whom all blessings come forth: “Blessed [be] the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly [places] in Christ” (Ephesians 1:3). This praise is addressed directly to God, the Giver of all riches. This must be the result of enjoying the Divine blessings.

What do I find in the land, what blessings do I enjoy there? First of all, I meet in heaven a glorified Lord at the right hand of God. Further to this, I enjoy my personal attachment to this Lord, because I share in the sonship He affords. Thirdly, I find there that I am part of the body of Christ and that I am therefore also intimately connected with Him in that way. There too I discover the house of God, where the Holy Spirit now lives. And because the Lord Jesus is my life, His Father is my Father – I may enter the sanctuary as one of the sons who say “Abba, Father”, to worship Him!

The basket also says something of the zeal needed to fill it. The fruits we bring must have cost us something. Collection is done with effort. We cannot bring old fruits; it is about the first fruits.

God wants us to bring the fruits to the place He has chosen. For an Israelite, the city of Jerusalem is the only place on earth, where the people have to gather to celebrate the feasts of the LORD. And for us? For the redeemed of Christ there is only one center of meeting. It is not left to our own insight to discover that place. The Word clearly lets us know through the Lord Jesus: “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:20).

The pagans bring sacrifices in every place they consider good. God Himself will designate this place for His people, and He expects His people to seek it. Not until four hundred years after they are in the land does it become known where that place is. That’s because then, there is one who genuinely seeks it: David.

Psalms 132 describes the exercises associated with this search. David finds the ark in the fields of Efratha (Psalms 132:1-7). At this time he is still young. Youthfulness should serve no prohibition in finding that place of fellowship. If interest in that place abounds, God will give the means to ensure that it is found.

Geographically, believers meet in many places as a church. But it is always the same God, the same altar, the same Table of the Lord, and not, as with the pagans, different gods and tables. It is not the intention that a new group with its own insights should meet at every location. It is also important to be open to all the children of God who live in fellowship with God. That place can only be where the characteristics of the body of Christ are practiced. His authority applies there.

In that place we not only bring fruits, we also eat there. Which is to say, we have fellowship with God and with each other. We share what we ourselves have collected of fruits with others. The first fruits are for God. We offer our thanks to God for it. As we do so, the other attendees enjoy of what, as the result of a fresh collection, is offered in thanksgiving to God.

In Deuteronomy 16 there is the danger that not everyone comes with something in his heart, because it is not offered loudly to the Lord. Sisters may think that they need not have anything, because they cannot speak it loudly anyway (1 Corinthians 14:34). But what matters is what is in the heart; that is what God sees, and there He expects fruit. There is no excuse whatsoever for someone coming empty-handed, i.e. with an empty heart. The first fruits must be taken from all the fruit and put in a basket (Deuteronomy 26:2). We are that basket ourselves. We must not appear empty, there must be something in our hearts of the Lord Jesus. Everything we have seen of Him, we may offer to God.

In Deuteronomy 26:3-4 we again have one of the rare mentions of the priest in this book. That is because worship is mentioned here, a more familiar theme and occurrence in the book of Leviticus. In Leviticus it is about bloody sacrifices. They are placed on the altar. Deuteronomy, however, deals with the fruits of the land. These sacrifices do not come onto the altar, but are placed before the altar. In worship there is a personal aspect – “I declare … that I have entered” (Deuteronomy 26:3a) – and a joint aspect – “our fathers to give us” (Deuteronomy 26:3b). God is praised by us personally that He has blessed His people, the church, according to His counsels.

In the foregoing we have seen what the Israelite must do by order of the Lord. In what follows, we find what he should say when he is in the presence of the priest. What the Israelite must remember is important to show the grace of which the people are the object of, from the LORD’s side. He mentions the old state of the people (Deuteronomy 26:5-7), the liberation of which the people are the object of from the side of the LORD (Deuteronomy 26:8) and the part given to him according to the promise of the LORD (Deuteronomy 26:9).

These three aspects are important to our worship. We remember: 1. That we were in bondage to sin. 2. That Christ freed us from it at the cost of His life. 3. That we are now blessed with many and great blessings. Will not the remembrance of these things elevate our worship?

The Supper He left for us for the time of His absence is a remembrance meal. It focuses our thoughts on Christ, our beloved Savior, Who has given Himself as a propitiation for us. We owe everything to His death on the cross. In no other place than the worship service with the Supper as the center, does it suit us better to be aware of the various and rich blessings. Our God and Father overloaded us with them in Christ. We may enjoy them through the Holy Spirit. They are listed in the letter to the Ephesians.

The Israelite gives a personal testimony in Deuteronomy 26:5-9. When we meet as a church, the individuality of the believer does not disappear. We eat personally and together. He not only brought me into the land, He brought us into the land. The meeting on the first day of the week is the perfect day to glorify God together. In worship we tell Him what we have seen of the Lord Jesus. We tell Him what we used to be. But we don’t stop there.

Jacob is “a wandering Aramean” because he lived in Syria for twenty years and because his mother comes from there. There he also had a wife and children from whom the people are built (Hosea 12:13). He has been at death’s doorstep, because Laban has tried to kill him. This part of the confession emphasizes the humiliating origin. As far as origin is concerned, there is nothing that the Israelite can boast of.

But God is the God of Jacob, and He has freed him from his distress. He has turned a man who was in danger of being killed into a great people. The act of liberation is an act of mercy and compassion. Making a great people and bringing the people into the blessing of the land are acts of God’s intention and sovereignty. Thus we have found ourselves in the world (Egypt), and God has led us out of it, and in so doing has formed the church according to His counsel.

The wilderness is not mentioned here. That is not part of God’s counsels. The wilderness belongs to the ways of God with us, our upbringing. That’s why we don’t tell God on the first day of the week what we have all experienced in the world. We can do this on other occasions, such as the meeting for prayer.

In the worship service we speak about how we used to belong to the world and what He did to bring us into the land. We praise Him for the great blessings we have found there. The most important thing, however, is not the gift, but the Giver Who is the cause of our joy.

We find in these verses a beautiful painting of worship. This exalted Christian service on earth is experienced by us weak and imperfect. Despite that, it is a foretaste of what will be perfectly and for all eternity realized in the glory by the countless redeemed.

The name ‘worship service’ is sometimes given to some religious gathering of which the purpose is prayer or listening to the Word of God. That, however, that is not what biblical worship means. Here we have a picture of what this service truly consists of. The Israelite comes in the presence of the LORD to bring Him an offering which He has prescribed. For the Christian, the worship service is a service where he offers up to God the Father “spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5).

The above does not weaken the value of prayer and the reading and studying of Scripture in the meeting. On the contrary, if this is done in a way that is pleasing to the Lord, it will result in the hearts expressing themselves more fully in praise and worship.

In order to be able to offer something to God, it is important that we can say: “For all things come from You, and from Your hand we have given You” (1 Chronicles 29:14b). Mary of Bethany, who offers at the feet of the Lord Jesus very costly perfume of pure nard, performs worship (John 12:1-8). Her deed is a striking picture of it. Hence, it can be said of our worship service to God: “The sweet scent of our praise is nothing but that of Your love.”

In these eleven verses the word ‘given’ occurs regularly. It points out to us that God makes Himself known as Giver, not as Someone Who demands. And He has given “all the good” (Deuteronomy 26:11). He only gives good gifts: “Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow” (James 1:17; Matthew 7:11). If an Israelite must rejoice at all the good that the LORD had given his God to him, how much more reason do we have than to bow down, just like the Israelite, in holy reverence before God and His Son?

Deuteronomy 32:6

The Triennial Tithes

When the worshiper enjoys grace and fellowship with God (Deuteronomy 26:1-11), the spirit of grace immediately reveals itself toward others. The Levite, the stranger, the orphan and the widow in Israel are the objects of it (Deuteronomy 14:28-29). For us this means doing good to the servants of the Lord, “the Levite”, to the unbelievers who cross our path, “the stranger”, and to those who are deprived of their natural support, “the orphan and the widow”.

Apart from being invited to continually offer sacrifices of praise to God through Christ, there are other sacrifices to be made to those around us. For it is written: “And do not neglect doing good and sharing, for with such sacrifices God is pleased” (Hebrews 13:16). These sacrifices are called directly connecting to our spiritual sacrifices, the sacrifices of praise, which is the fruit of our lips (Hebrews 13:15).

If we have performed worship on the first day of the week, we may then offer our money. But the text tells us that these sacrifices are not to be limited to that occasion. We are privileged to make these sacrifices whenever the opportunity arises. That of course requires faithfulness and devotion to the Lord.

As with the bringing of the basket of first fruits (Deuteronomy 26:3-10), the Israelite also pronounces an explanation when bringing the tithes. This statement gives us important teaching for our practice of giving. These tithes are not given to the LORD, but directly to those for whom they are intended. They are not taken to the sanctuary, like the annual tithes, but to their towns to be distributed.

By expressing this explanation or prayer, the giver is placed in God’s direct presence. In this way these tithes are, as it were, given to Him first. They are sanctified by this prayer, set apart for God. The sincere worshiper confirms that in no circumstances in his life has he changed anything in his benefits toward others. He has not taken anything for himself from what he has set apart for those in need. He has kept in mind what God has said about this and has not forgotten it.

Having showed in the practice of his life that he is a righteous man, he can ask for God’s blessing and count on His attentive intervention (cf. James 5:16b). The scope of his prayer goes beyond his personal interests. He does not pray for blessing for himself, but for the whole people and the land. He is aware that what he gives is the yield of the land that the LORD has given to His people because of His fidelity to the promises He has made to the fathers.

There is certainly something lacking in worship if we do not feel the desire that the ‘stranger’, he who does not know the Lord, should also get to know Him. The same applies to those who are in trial and therefore miss much of what we can enjoy together. The collection held in connection with worship is proof that our love for the Lord is translated into a contribution to His work. The result will be that He will be worshiped by those who receive this love service.

The service to meet the needs of others will have an end. Praise and worship, however, will continue forever to the glory of our God and Father and of the Lord Jesus Christ, His Beloved Son.

Deuteronomy 32:7

The Triennial Tithes

When the worshiper enjoys grace and fellowship with God (Deuteronomy 26:1-11), the spirit of grace immediately reveals itself toward others. The Levite, the stranger, the orphan and the widow in Israel are the objects of it (Deuteronomy 14:28-29). For us this means doing good to the servants of the Lord, “the Levite”, to the unbelievers who cross our path, “the stranger”, and to those who are deprived of their natural support, “the orphan and the widow”.

Apart from being invited to continually offer sacrifices of praise to God through Christ, there are other sacrifices to be made to those around us. For it is written: “And do not neglect doing good and sharing, for with such sacrifices God is pleased” (Hebrews 13:16). These sacrifices are called directly connecting to our spiritual sacrifices, the sacrifices of praise, which is the fruit of our lips (Hebrews 13:15).

If we have performed worship on the first day of the week, we may then offer our money. But the text tells us that these sacrifices are not to be limited to that occasion. We are privileged to make these sacrifices whenever the opportunity arises. That of course requires faithfulness and devotion to the Lord.

As with the bringing of the basket of first fruits (Deuteronomy 26:3-10), the Israelite also pronounces an explanation when bringing the tithes. This statement gives us important teaching for our practice of giving. These tithes are not given to the LORD, but directly to those for whom they are intended. They are not taken to the sanctuary, like the annual tithes, but to their towns to be distributed.

By expressing this explanation or prayer, the giver is placed in God’s direct presence. In this way these tithes are, as it were, given to Him first. They are sanctified by this prayer, set apart for God. The sincere worshiper confirms that in no circumstances in his life has he changed anything in his benefits toward others. He has not taken anything for himself from what he has set apart for those in need. He has kept in mind what God has said about this and has not forgotten it.

Having showed in the practice of his life that he is a righteous man, he can ask for God’s blessing and count on His attentive intervention (cf. James 5:16b). The scope of his prayer goes beyond his personal interests. He does not pray for blessing for himself, but for the whole people and the land. He is aware that what he gives is the yield of the land that the LORD has given to His people because of His fidelity to the promises He has made to the fathers.

There is certainly something lacking in worship if we do not feel the desire that the ‘stranger’, he who does not know the Lord, should also get to know Him. The same applies to those who are in trial and therefore miss much of what we can enjoy together. The collection held in connection with worship is proof that our love for the Lord is translated into a contribution to His work. The result will be that He will be worshiped by those who receive this love service.

The service to meet the needs of others will have an end. Praise and worship, however, will continue forever to the glory of our God and Father and of the Lord Jesus Christ, His Beloved Son.

Deuteronomy 32:8

The Triennial Tithes

When the worshiper enjoys grace and fellowship with God (Deuteronomy 26:1-11), the spirit of grace immediately reveals itself toward others. The Levite, the stranger, the orphan and the widow in Israel are the objects of it (Deuteronomy 14:28-29). For us this means doing good to the servants of the Lord, “the Levite”, to the unbelievers who cross our path, “the stranger”, and to those who are deprived of their natural support, “the orphan and the widow”.

Apart from being invited to continually offer sacrifices of praise to God through Christ, there are other sacrifices to be made to those around us. For it is written: “And do not neglect doing good and sharing, for with such sacrifices God is pleased” (Hebrews 13:16). These sacrifices are called directly connecting to our spiritual sacrifices, the sacrifices of praise, which is the fruit of our lips (Hebrews 13:15).

If we have performed worship on the first day of the week, we may then offer our money. But the text tells us that these sacrifices are not to be limited to that occasion. We are privileged to make these sacrifices whenever the opportunity arises. That of course requires faithfulness and devotion to the Lord.

As with the bringing of the basket of first fruits (Deuteronomy 26:3-10), the Israelite also pronounces an explanation when bringing the tithes. This statement gives us important teaching for our practice of giving. These tithes are not given to the LORD, but directly to those for whom they are intended. They are not taken to the sanctuary, like the annual tithes, but to their towns to be distributed.

By expressing this explanation or prayer, the giver is placed in God’s direct presence. In this way these tithes are, as it were, given to Him first. They are sanctified by this prayer, set apart for God. The sincere worshiper confirms that in no circumstances in his life has he changed anything in his benefits toward others. He has not taken anything for himself from what he has set apart for those in need. He has kept in mind what God has said about this and has not forgotten it.

Having showed in the practice of his life that he is a righteous man, he can ask for God’s blessing and count on His attentive intervention (cf. James 5:16b). The scope of his prayer goes beyond his personal interests. He does not pray for blessing for himself, but for the whole people and the land. He is aware that what he gives is the yield of the land that the LORD has given to His people because of His fidelity to the promises He has made to the fathers.

There is certainly something lacking in worship if we do not feel the desire that the ‘stranger’, he who does not know the Lord, should also get to know Him. The same applies to those who are in trial and therefore miss much of what we can enjoy together. The collection held in connection with worship is proof that our love for the Lord is translated into a contribution to His work. The result will be that He will be worshiped by those who receive this love service.

The service to meet the needs of others will have an end. Praise and worship, however, will continue forever to the glory of our God and Father and of the Lord Jesus Christ, His Beloved Son.

Deuteronomy 32:9

The Triennial Tithes

When the worshiper enjoys grace and fellowship with God (Deuteronomy 26:1-11), the spirit of grace immediately reveals itself toward others. The Levite, the stranger, the orphan and the widow in Israel are the objects of it (Deuteronomy 14:28-29). For us this means doing good to the servants of the Lord, “the Levite”, to the unbelievers who cross our path, “the stranger”, and to those who are deprived of their natural support, “the orphan and the widow”.

Apart from being invited to continually offer sacrifices of praise to God through Christ, there are other sacrifices to be made to those around us. For it is written: “And do not neglect doing good and sharing, for with such sacrifices God is pleased” (Hebrews 13:16). These sacrifices are called directly connecting to our spiritual sacrifices, the sacrifices of praise, which is the fruit of our lips (Hebrews 13:15).

If we have performed worship on the first day of the week, we may then offer our money. But the text tells us that these sacrifices are not to be limited to that occasion. We are privileged to make these sacrifices whenever the opportunity arises. That of course requires faithfulness and devotion to the Lord.

As with the bringing of the basket of first fruits (Deuteronomy 26:3-10), the Israelite also pronounces an explanation when bringing the tithes. This statement gives us important teaching for our practice of giving. These tithes are not given to the LORD, but directly to those for whom they are intended. They are not taken to the sanctuary, like the annual tithes, but to their towns to be distributed.

By expressing this explanation or prayer, the giver is placed in God’s direct presence. In this way these tithes are, as it were, given to Him first. They are sanctified by this prayer, set apart for God. The sincere worshiper confirms that in no circumstances in his life has he changed anything in his benefits toward others. He has not taken anything for himself from what he has set apart for those in need. He has kept in mind what God has said about this and has not forgotten it.

Having showed in the practice of his life that he is a righteous man, he can ask for God’s blessing and count on His attentive intervention (cf. James 5:16b). The scope of his prayer goes beyond his personal interests. He does not pray for blessing for himself, but for the whole people and the land. He is aware that what he gives is the yield of the land that the LORD has given to His people because of His fidelity to the promises He has made to the fathers.

There is certainly something lacking in worship if we do not feel the desire that the ‘stranger’, he who does not know the Lord, should also get to know Him. The same applies to those who are in trial and therefore miss much of what we can enjoy together. The collection held in connection with worship is proof that our love for the Lord is translated into a contribution to His work. The result will be that He will be worshiped by those who receive this love service.

The service to meet the needs of others will have an end. Praise and worship, however, will continue forever to the glory of our God and Father and of the Lord Jesus Christ, His Beloved Son.

Deuteronomy 32:10

Obedience and Promise

The enjoyment of all the blessings that the people have received is inextricably linked with obedience to God’s commandments. We can only enjoy the spiritual blessings in the heavenly places if we obey Him in everything. This obedience will be used by God to set His people for praise, fame and honor high above all nations.

In Zephaniah God says it like this: “Behold, I am going to deal at that time with all your oppressors, I will save the lame and gather the outcast, and I will turn their shame into praise and renown in all the earth. At that time I will bring you in, even at the time when I gather you together; indeed, I will give you renown and praise among all the peoples of the earth, when I restore your fortunes before your eyes,” says the LORD” (Zephaniah 3:19-20; Jeremiah 13:11).

God’s people are the means through which He will receive praise and God’s Name will be exalted. In so doing, God’s people will radiate His glory as an ornament. God’s intention is not only to set His people high above all nations, but also to possess them as a consecrated people, in effect, a people separated from all nations for Him. God’s people are there for Him.

Deuteronomy 32:11

Obedience and Promise

The enjoyment of all the blessings that the people have received is inextricably linked with obedience to God’s commandments. We can only enjoy the spiritual blessings in the heavenly places if we obey Him in everything. This obedience will be used by God to set His people for praise, fame and honor high above all nations.

In Zephaniah God says it like this: “Behold, I am going to deal at that time with all your oppressors, I will save the lame and gather the outcast, and I will turn their shame into praise and renown in all the earth. At that time I will bring you in, even at the time when I gather you together; indeed, I will give you renown and praise among all the peoples of the earth, when I restore your fortunes before your eyes,” says the LORD” (Zephaniah 3:19-20; Jeremiah 13:11).

God’s people are the means through which He will receive praise and God’s Name will be exalted. In so doing, God’s people will radiate His glory as an ornament. God’s intention is not only to set His people high above all nations, but also to possess them as a consecrated people, in effect, a people separated from all nations for Him. God’s people are there for Him.

Deuteronomy 32:12

Obedience and Promise

The enjoyment of all the blessings that the people have received is inextricably linked with obedience to God’s commandments. We can only enjoy the spiritual blessings in the heavenly places if we obey Him in everything. This obedience will be used by God to set His people for praise, fame and honor high above all nations.

In Zephaniah God says it like this: “Behold, I am going to deal at that time with all your oppressors, I will save the lame and gather the outcast, and I will turn their shame into praise and renown in all the earth. At that time I will bring you in, even at the time when I gather you together; indeed, I will give you renown and praise among all the peoples of the earth, when I restore your fortunes before your eyes,” says the LORD” (Zephaniah 3:19-20; Jeremiah 13:11).

God’s people are the means through which He will receive praise and God’s Name will be exalted. In so doing, God’s people will radiate His glory as an ornament. God’s intention is not only to set His people high above all nations, but also to possess them as a consecrated people, in effect, a people separated from all nations for Him. God’s people are there for Him.

Deuteronomy 32:13

Obedience and Promise

The enjoyment of all the blessings that the people have received is inextricably linked with obedience to God’s commandments. We can only enjoy the spiritual blessings in the heavenly places if we obey Him in everything. This obedience will be used by God to set His people for praise, fame and honor high above all nations.

In Zephaniah God says it like this: “Behold, I am going to deal at that time with all your oppressors, I will save the lame and gather the outcast, and I will turn their shame into praise and renown in all the earth. At that time I will bring you in, even at the time when I gather you together; indeed, I will give you renown and praise among all the peoples of the earth, when I restore your fortunes before your eyes,” says the LORD” (Zephaniah 3:19-20; Jeremiah 13:11).

God’s people are the means through which He will receive praise and God’s Name will be exalted. In so doing, God’s people will radiate His glory as an ornament. God’s intention is not only to set His people high above all nations, but also to possess them as a consecrated people, in effect, a people separated from all nations for Him. God’s people are there for Him.

Deuteronomy 32:15

Introduction

There is a distinction between the foregoing and what we read in the coming chapters. In the foregoing, the people are seen in a certain state of blessing, a people also subject to certain responsibilities in order to be able to enjoy that blessing. From Deuteronomy 27 up to and including Deuteronomy 33 we find a lot that relates to the history of Israel. From this are lessons to be learned regarding the history of Christianity on earth.

History is the sequence of events. The people, here, start to deviate. It is a story of decay. Deuteronomy 28 starts with that. Deuteronomy 27 is a transitional chapter, in which we have two themes. Mount Ebal is central to both themes. In the first part, the theme is the erection of memorial stones and an altar on Mount Ebal. In the second section, the second theme comes up. It consists of curses that are pronounced on the same mountain Ebal. Explicitly, Ebal is the mountain of the curse.

The Samaritans choose Mount Gerizim as a place of worship (John 4:20a), because it is the place of blessing (Deuteronomy 8:11; Joshua 8:30-35). However, there is no question of Gerizim, or blessing, here. The blessings mentioned in the first verses of Deuteronomy 28 are in contrast with the then following verses and not in connection with Deuteronomy 27.

Notwithstanding that, Deuteronomy 27 and Deuteronomy 28 belong together. They represent a people in the blessing of the land, with a monument as a sign of it. Then we hear a series of curses. And in Deuteronomy 28 we see the blessing contrasted with the curse. In Deuteronomy 27 the curses are personal and eternal, while in Deuteronomy 28 they are not, there they are national. There we see what God will do in their history should they deviate and the curse of God strike them, while He, when they convert, will give a change for the better.

Set up of Memorial Stones and an Altar

Moses, together with the elders, underlines once again the necessity of keeping the commandments. As an aid he says that the people should set up stones and coat them with lime. These stones serve as a memorial on which everything that Moses has spoken must be written. When entering the land, as the first act a remembrance of the law must be set up. All further actions in the land must be based on the law. If the people remember this, it is the guarantee that they will continually enjoy the blessings that God has given.

In addition to a monument in memory of the law, an altar made of natural stone is also built on Mount Ebal. On it can be sacrificed as a response of gratitude. It points to the goal that God has in mind once His people are in the land.

The law of God comes to us here in three aspects. The first aspect we see in Deuteronomy 27:1-10. It is the meaning of the law, as described in Deuteronomy 4-26, in order to enjoy the blessings of the land. We can apply that aspect to us in its spiritual scope. There are also commandments for us as conditions to enjoy the blessings.

The second aspect is found in Deuteronomy 27:11-26. There the law is applied to those who are on the basis of the law. The principle of law is that every man who bases himself on law to produce works for God comes under the curse (Galatians 3:10).

In Deuteronomy 28 we meet the law in a third meaning. It is not the spiritual meaning of the law, not even its formal meaning for every human being, but the law as the norm of God for His people on earth to experience the blessing or the curse in the reign of God.

For us, the place of curse is the place where we found the altar. Our altar is the Lord Jesus. He became a curse on Calvary.

Deuteronomy 27:4 is fulfilled in Joshua 8 (Joshua 8:30-34). We hear here for the third time about writing the law. The first and second time the writing of the law is mentioned in Deuteronomy 10: the first time as a referral back to Horeb (Deuteronomy 10:2), the second time in connection with the tablets cut out by Moses (Deuteronomy 10:4).

Here the people write. Thereby they say ‘yes’ to the commandments of God. You have to be in the land for it, surrounded by the blessings of God. Then it is not difficult to say ‘yes’ to what God has said. Then there is care to write down the words of the law “very distinctly” (Deuteronomy 27:8), so that those who pass by can read what is written without difficulty (Habakkuk 2:2). It also means that nothing is taken away from it or forgotten, but that the people will keep what is as God has given it.

For the believer, the will of God is everything. The people’s writing of the law is the people’s answer to God that they would like to know His will. In the application to us we can read about this in some letters in the New Testament (Ephesians 1:9; Colossians 1:9; Colossians 4:12; Hebrews 13:21). In the land one gets a special impression of that will.

Next to that monument stands an altar. Whoever has so wholeheartedly said ‘yes’ to God’s Word, will want to sacrifice. Through what is written on the monument God speaks to man. Through the altar man directs to God. On the monument God asks for obedience as a condition of blessing. Through the altar man worships God for the blessings which He has given in Christ, the Sacrifice.

The altar must be built in the manner prescribed by God. No human activity is allowed (cf. Exodus 20:25). The stones only need to be stacked, they may not be cut. Human reworking of that place leads to catastrophe. Thus we may fulfill God’s Word, we may establish and maintain a testimony for Him, but we may not rework it according to our own thoughts.

There is no talk of sin offerings, but of burnt offerings and peace offerings. The sacrifices on this altar are an expression of gratitude toward God as the Giver of all blessings. The sin offering determines us by our sins and that is not what we are talking about here. Burnt offerings represent Christ in His work on the cross, as completely dedicated to God. Peace offerings represent Christ in His work on the cross by which fellowship has become possible between God and His people and between the members of God’s people.

Deuteronomy 32:16

Introduction

There is a distinction between the foregoing and what we read in the coming chapters. In the foregoing, the people are seen in a certain state of blessing, a people also subject to certain responsibilities in order to be able to enjoy that blessing. From Deuteronomy 27 up to and including Deuteronomy 33 we find a lot that relates to the history of Israel. From this are lessons to be learned regarding the history of Christianity on earth.

History is the sequence of events. The people, here, start to deviate. It is a story of decay. Deuteronomy 28 starts with that. Deuteronomy 27 is a transitional chapter, in which we have two themes. Mount Ebal is central to both themes. In the first part, the theme is the erection of memorial stones and an altar on Mount Ebal. In the second section, the second theme comes up. It consists of curses that are pronounced on the same mountain Ebal. Explicitly, Ebal is the mountain of the curse.

The Samaritans choose Mount Gerizim as a place of worship (John 4:20a), because it is the place of blessing (Deuteronomy 8:11; Joshua 8:30-35). However, there is no question of Gerizim, or blessing, here. The blessings mentioned in the first verses of Deuteronomy 28 are in contrast with the then following verses and not in connection with Deuteronomy 27.

Notwithstanding that, Deuteronomy 27 and Deuteronomy 28 belong together. They represent a people in the blessing of the land, with a monument as a sign of it. Then we hear a series of curses. And in Deuteronomy 28 we see the blessing contrasted with the curse. In Deuteronomy 27 the curses are personal and eternal, while in Deuteronomy 28 they are not, there they are national. There we see what God will do in their history should they deviate and the curse of God strike them, while He, when they convert, will give a change for the better.

Set up of Memorial Stones and an Altar

Moses, together with the elders, underlines once again the necessity of keeping the commandments. As an aid he says that the people should set up stones and coat them with lime. These stones serve as a memorial on which everything that Moses has spoken must be written. When entering the land, as the first act a remembrance of the law must be set up. All further actions in the land must be based on the law. If the people remember this, it is the guarantee that they will continually enjoy the blessings that God has given.

In addition to a monument in memory of the law, an altar made of natural stone is also built on Mount Ebal. On it can be sacrificed as a response of gratitude. It points to the goal that God has in mind once His people are in the land.

The law of God comes to us here in three aspects. The first aspect we see in Deuteronomy 27:1-10. It is the meaning of the law, as described in Deuteronomy 4-26, in order to enjoy the blessings of the land. We can apply that aspect to us in its spiritual scope. There are also commandments for us as conditions to enjoy the blessings.

The second aspect is found in Deuteronomy 27:11-26. There the law is applied to those who are on the basis of the law. The principle of law is that every man who bases himself on law to produce works for God comes under the curse (Galatians 3:10).

In Deuteronomy 28 we meet the law in a third meaning. It is not the spiritual meaning of the law, not even its formal meaning for every human being, but the law as the norm of God for His people on earth to experience the blessing or the curse in the reign of God.

For us, the place of curse is the place where we found the altar. Our altar is the Lord Jesus. He became a curse on Calvary.

Deuteronomy 27:4 is fulfilled in Joshua 8 (Joshua 8:30-34). We hear here for the third time about writing the law. The first and second time the writing of the law is mentioned in Deuteronomy 10: the first time as a referral back to Horeb (Deuteronomy 10:2), the second time in connection with the tablets cut out by Moses (Deuteronomy 10:4).

Here the people write. Thereby they say ‘yes’ to the commandments of God. You have to be in the land for it, surrounded by the blessings of God. Then it is not difficult to say ‘yes’ to what God has said. Then there is care to write down the words of the law “very distinctly” (Deuteronomy 27:8), so that those who pass by can read what is written without difficulty (Habakkuk 2:2). It also means that nothing is taken away from it or forgotten, but that the people will keep what is as God has given it.

For the believer, the will of God is everything. The people’s writing of the law is the people’s answer to God that they would like to know His will. In the application to us we can read about this in some letters in the New Testament (Ephesians 1:9; Colossians 1:9; Colossians 4:12; Hebrews 13:21). In the land one gets a special impression of that will.

Next to that monument stands an altar. Whoever has so wholeheartedly said ‘yes’ to God’s Word, will want to sacrifice. Through what is written on the monument God speaks to man. Through the altar man directs to God. On the monument God asks for obedience as a condition of blessing. Through the altar man worships God for the blessings which He has given in Christ, the Sacrifice.

The altar must be built in the manner prescribed by God. No human activity is allowed (cf. Exodus 20:25). The stones only need to be stacked, they may not be cut. Human reworking of that place leads to catastrophe. Thus we may fulfill God’s Word, we may establish and maintain a testimony for Him, but we may not rework it according to our own thoughts.

There is no talk of sin offerings, but of burnt offerings and peace offerings. The sacrifices on this altar are an expression of gratitude toward God as the Giver of all blessings. The sin offering determines us by our sins and that is not what we are talking about here. Burnt offerings represent Christ in His work on the cross, as completely dedicated to God. Peace offerings represent Christ in His work on the cross by which fellowship has become possible between God and His people and between the members of God’s people.

Deuteronomy 32:17

Introduction

There is a distinction between the foregoing and what we read in the coming chapters. In the foregoing, the people are seen in a certain state of blessing, a people also subject to certain responsibilities in order to be able to enjoy that blessing. From Deuteronomy 27 up to and including Deuteronomy 33 we find a lot that relates to the history of Israel. From this are lessons to be learned regarding the history of Christianity on earth.

History is the sequence of events. The people, here, start to deviate. It is a story of decay. Deuteronomy 28 starts with that. Deuteronomy 27 is a transitional chapter, in which we have two themes. Mount Ebal is central to both themes. In the first part, the theme is the erection of memorial stones and an altar on Mount Ebal. In the second section, the second theme comes up. It consists of curses that are pronounced on the same mountain Ebal. Explicitly, Ebal is the mountain of the curse.

The Samaritans choose Mount Gerizim as a place of worship (John 4:20a), because it is the place of blessing (Deuteronomy 8:11; Joshua 8:30-35). However, there is no question of Gerizim, or blessing, here. The blessings mentioned in the first verses of Deuteronomy 28 are in contrast with the then following verses and not in connection with Deuteronomy 27.

Notwithstanding that, Deuteronomy 27 and Deuteronomy 28 belong together. They represent a people in the blessing of the land, with a monument as a sign of it. Then we hear a series of curses. And in Deuteronomy 28 we see the blessing contrasted with the curse. In Deuteronomy 27 the curses are personal and eternal, while in Deuteronomy 28 they are not, there they are national. There we see what God will do in their history should they deviate and the curse of God strike them, while He, when they convert, will give a change for the better.

Set up of Memorial Stones and an Altar

Moses, together with the elders, underlines once again the necessity of keeping the commandments. As an aid he says that the people should set up stones and coat them with lime. These stones serve as a memorial on which everything that Moses has spoken must be written. When entering the land, as the first act a remembrance of the law must be set up. All further actions in the land must be based on the law. If the people remember this, it is the guarantee that they will continually enjoy the blessings that God has given.

In addition to a monument in memory of the law, an altar made of natural stone is also built on Mount Ebal. On it can be sacrificed as a response of gratitude. It points to the goal that God has in mind once His people are in the land.

The law of God comes to us here in three aspects. The first aspect we see in Deuteronomy 27:1-10. It is the meaning of the law, as described in Deuteronomy 4-26, in order to enjoy the blessings of the land. We can apply that aspect to us in its spiritual scope. There are also commandments for us as conditions to enjoy the blessings.

The second aspect is found in Deuteronomy 27:11-26. There the law is applied to those who are on the basis of the law. The principle of law is that every man who bases himself on law to produce works for God comes under the curse (Galatians 3:10).

In Deuteronomy 28 we meet the law in a third meaning. It is not the spiritual meaning of the law, not even its formal meaning for every human being, but the law as the norm of God for His people on earth to experience the blessing or the curse in the reign of God.

For us, the place of curse is the place where we found the altar. Our altar is the Lord Jesus. He became a curse on Calvary.

Deuteronomy 27:4 is fulfilled in Joshua 8 (Joshua 8:30-34). We hear here for the third time about writing the law. The first and second time the writing of the law is mentioned in Deuteronomy 10: the first time as a referral back to Horeb (Deuteronomy 10:2), the second time in connection with the tablets cut out by Moses (Deuteronomy 10:4).

Here the people write. Thereby they say ‘yes’ to the commandments of God. You have to be in the land for it, surrounded by the blessings of God. Then it is not difficult to say ‘yes’ to what God has said. Then there is care to write down the words of the law “very distinctly” (Deuteronomy 27:8), so that those who pass by can read what is written without difficulty (Habakkuk 2:2). It also means that nothing is taken away from it or forgotten, but that the people will keep what is as God has given it.

For the believer, the will of God is everything. The people’s writing of the law is the people’s answer to God that they would like to know His will. In the application to us we can read about this in some letters in the New Testament (Ephesians 1:9; Colossians 1:9; Colossians 4:12; Hebrews 13:21). In the land one gets a special impression of that will.

Next to that monument stands an altar. Whoever has so wholeheartedly said ‘yes’ to God’s Word, will want to sacrifice. Through what is written on the monument God speaks to man. Through the altar man directs to God. On the monument God asks for obedience as a condition of blessing. Through the altar man worships God for the blessings which He has given in Christ, the Sacrifice.

The altar must be built in the manner prescribed by God. No human activity is allowed (cf. Exodus 20:25). The stones only need to be stacked, they may not be cut. Human reworking of that place leads to catastrophe. Thus we may fulfill God’s Word, we may establish and maintain a testimony for Him, but we may not rework it according to our own thoughts.

There is no talk of sin offerings, but of burnt offerings and peace offerings. The sacrifices on this altar are an expression of gratitude toward God as the Giver of all blessings. The sin offering determines us by our sins and that is not what we are talking about here. Burnt offerings represent Christ in His work on the cross, as completely dedicated to God. Peace offerings represent Christ in His work on the cross by which fellowship has become possible between God and His people and between the members of God’s people.

Deuteronomy 32:18

Introduction

There is a distinction between the foregoing and what we read in the coming chapters. In the foregoing, the people are seen in a certain state of blessing, a people also subject to certain responsibilities in order to be able to enjoy that blessing. From Deuteronomy 27 up to and including Deuteronomy 33 we find a lot that relates to the history of Israel. From this are lessons to be learned regarding the history of Christianity on earth.

History is the sequence of events. The people, here, start to deviate. It is a story of decay. Deuteronomy 28 starts with that. Deuteronomy 27 is a transitional chapter, in which we have two themes. Mount Ebal is central to both themes. In the first part, the theme is the erection of memorial stones and an altar on Mount Ebal. In the second section, the second theme comes up. It consists of curses that are pronounced on the same mountain Ebal. Explicitly, Ebal is the mountain of the curse.

The Samaritans choose Mount Gerizim as a place of worship (John 4:20a), because it is the place of blessing (Deuteronomy 8:11; Joshua 8:30-35). However, there is no question of Gerizim, or blessing, here. The blessings mentioned in the first verses of Deuteronomy 28 are in contrast with the then following verses and not in connection with Deuteronomy 27.

Notwithstanding that, Deuteronomy 27 and Deuteronomy 28 belong together. They represent a people in the blessing of the land, with a monument as a sign of it. Then we hear a series of curses. And in Deuteronomy 28 we see the blessing contrasted with the curse. In Deuteronomy 27 the curses are personal and eternal, while in Deuteronomy 28 they are not, there they are national. There we see what God will do in their history should they deviate and the curse of God strike them, while He, when they convert, will give a change for the better.

Set up of Memorial Stones and an Altar

Moses, together with the elders, underlines once again the necessity of keeping the commandments. As an aid he says that the people should set up stones and coat them with lime. These stones serve as a memorial on which everything that Moses has spoken must be written. When entering the land, as the first act a remembrance of the law must be set up. All further actions in the land must be based on the law. If the people remember this, it is the guarantee that they will continually enjoy the blessings that God has given.

In addition to a monument in memory of the law, an altar made of natural stone is also built on Mount Ebal. On it can be sacrificed as a response of gratitude. It points to the goal that God has in mind once His people are in the land.

The law of God comes to us here in three aspects. The first aspect we see in Deuteronomy 27:1-10. It is the meaning of the law, as described in Deuteronomy 4-26, in order to enjoy the blessings of the land. We can apply that aspect to us in its spiritual scope. There are also commandments for us as conditions to enjoy the blessings.

The second aspect is found in Deuteronomy 27:11-26. There the law is applied to those who are on the basis of the law. The principle of law is that every man who bases himself on law to produce works for God comes under the curse (Galatians 3:10).

In Deuteronomy 28 we meet the law in a third meaning. It is not the spiritual meaning of the law, not even its formal meaning for every human being, but the law as the norm of God for His people on earth to experience the blessing or the curse in the reign of God.

For us, the place of curse is the place where we found the altar. Our altar is the Lord Jesus. He became a curse on Calvary.

Deuteronomy 27:4 is fulfilled in Joshua 8 (Joshua 8:30-34). We hear here for the third time about writing the law. The first and second time the writing of the law is mentioned in Deuteronomy 10: the first time as a referral back to Horeb (Deuteronomy 10:2), the second time in connection with the tablets cut out by Moses (Deuteronomy 10:4).

Here the people write. Thereby they say ‘yes’ to the commandments of God. You have to be in the land for it, surrounded by the blessings of God. Then it is not difficult to say ‘yes’ to what God has said. Then there is care to write down the words of the law “very distinctly” (Deuteronomy 27:8), so that those who pass by can read what is written without difficulty (Habakkuk 2:2). It also means that nothing is taken away from it or forgotten, but that the people will keep what is as God has given it.

For the believer, the will of God is everything. The people’s writing of the law is the people’s answer to God that they would like to know His will. In the application to us we can read about this in some letters in the New Testament (Ephesians 1:9; Colossians 1:9; Colossians 4:12; Hebrews 13:21). In the land one gets a special impression of that will.

Next to that monument stands an altar. Whoever has so wholeheartedly said ‘yes’ to God’s Word, will want to sacrifice. Through what is written on the monument God speaks to man. Through the altar man directs to God. On the monument God asks for obedience as a condition of blessing. Through the altar man worships God for the blessings which He has given in Christ, the Sacrifice.

The altar must be built in the manner prescribed by God. No human activity is allowed (cf. Exodus 20:25). The stones only need to be stacked, they may not be cut. Human reworking of that place leads to catastrophe. Thus we may fulfill God’s Word, we may establish and maintain a testimony for Him, but we may not rework it according to our own thoughts.

There is no talk of sin offerings, but of burnt offerings and peace offerings. The sacrifices on this altar are an expression of gratitude toward God as the Giver of all blessings. The sin offering determines us by our sins and that is not what we are talking about here. Burnt offerings represent Christ in His work on the cross, as completely dedicated to God. Peace offerings represent Christ in His work on the cross by which fellowship has become possible between God and His people and between the members of God’s people.

Deuteronomy 32:19

Introduction

There is a distinction between the foregoing and what we read in the coming chapters. In the foregoing, the people are seen in a certain state of blessing, a people also subject to certain responsibilities in order to be able to enjoy that blessing. From Deuteronomy 27 up to and including Deuteronomy 33 we find a lot that relates to the history of Israel. From this are lessons to be learned regarding the history of Christianity on earth.

History is the sequence of events. The people, here, start to deviate. It is a story of decay. Deuteronomy 28 starts with that. Deuteronomy 27 is a transitional chapter, in which we have two themes. Mount Ebal is central to both themes. In the first part, the theme is the erection of memorial stones and an altar on Mount Ebal. In the second section, the second theme comes up. It consists of curses that are pronounced on the same mountain Ebal. Explicitly, Ebal is the mountain of the curse.

The Samaritans choose Mount Gerizim as a place of worship (John 4:20a), because it is the place of blessing (Deuteronomy 8:11; Joshua 8:30-35). However, there is no question of Gerizim, or blessing, here. The blessings mentioned in the first verses of Deuteronomy 28 are in contrast with the then following verses and not in connection with Deuteronomy 27.

Notwithstanding that, Deuteronomy 27 and Deuteronomy 28 belong together. They represent a people in the blessing of the land, with a monument as a sign of it. Then we hear a series of curses. And in Deuteronomy 28 we see the blessing contrasted with the curse. In Deuteronomy 27 the curses are personal and eternal, while in Deuteronomy 28 they are not, there they are national. There we see what God will do in their history should they deviate and the curse of God strike them, while He, when they convert, will give a change for the better.

Set up of Memorial Stones and an Altar

Moses, together with the elders, underlines once again the necessity of keeping the commandments. As an aid he says that the people should set up stones and coat them with lime. These stones serve as a memorial on which everything that Moses has spoken must be written. When entering the land, as the first act a remembrance of the law must be set up. All further actions in the land must be based on the law. If the people remember this, it is the guarantee that they will continually enjoy the blessings that God has given.

In addition to a monument in memory of the law, an altar made of natural stone is also built on Mount Ebal. On it can be sacrificed as a response of gratitude. It points to the goal that God has in mind once His people are in the land.

The law of God comes to us here in three aspects. The first aspect we see in Deuteronomy 27:1-10. It is the meaning of the law, as described in Deuteronomy 4-26, in order to enjoy the blessings of the land. We can apply that aspect to us in its spiritual scope. There are also commandments for us as conditions to enjoy the blessings.

The second aspect is found in Deuteronomy 27:11-26. There the law is applied to those who are on the basis of the law. The principle of law is that every man who bases himself on law to produce works for God comes under the curse (Galatians 3:10).

In Deuteronomy 28 we meet the law in a third meaning. It is not the spiritual meaning of the law, not even its formal meaning for every human being, but the law as the norm of God for His people on earth to experience the blessing or the curse in the reign of God.

For us, the place of curse is the place where we found the altar. Our altar is the Lord Jesus. He became a curse on Calvary.

Deuteronomy 27:4 is fulfilled in Joshua 8 (Joshua 8:30-34). We hear here for the third time about writing the law. The first and second time the writing of the law is mentioned in Deuteronomy 10: the first time as a referral back to Horeb (Deuteronomy 10:2), the second time in connection with the tablets cut out by Moses (Deuteronomy 10:4).

Here the people write. Thereby they say ‘yes’ to the commandments of God. You have to be in the land for it, surrounded by the blessings of God. Then it is not difficult to say ‘yes’ to what God has said. Then there is care to write down the words of the law “very distinctly” (Deuteronomy 27:8), so that those who pass by can read what is written without difficulty (Habakkuk 2:2). It also means that nothing is taken away from it or forgotten, but that the people will keep what is as God has given it.

For the believer, the will of God is everything. The people’s writing of the law is the people’s answer to God that they would like to know His will. In the application to us we can read about this in some letters in the New Testament (Ephesians 1:9; Colossians 1:9; Colossians 4:12; Hebrews 13:21). In the land one gets a special impression of that will.

Next to that monument stands an altar. Whoever has so wholeheartedly said ‘yes’ to God’s Word, will want to sacrifice. Through what is written on the monument God speaks to man. Through the altar man directs to God. On the monument God asks for obedience as a condition of blessing. Through the altar man worships God for the blessings which He has given in Christ, the Sacrifice.

The altar must be built in the manner prescribed by God. No human activity is allowed (cf. Exodus 20:25). The stones only need to be stacked, they may not be cut. Human reworking of that place leads to catastrophe. Thus we may fulfill God’s Word, we may establish and maintain a testimony for Him, but we may not rework it according to our own thoughts.

There is no talk of sin offerings, but of burnt offerings and peace offerings. The sacrifices on this altar are an expression of gratitude toward God as the Giver of all blessings. The sin offering determines us by our sins and that is not what we are talking about here. Burnt offerings represent Christ in His work on the cross, as completely dedicated to God. Peace offerings represent Christ in His work on the cross by which fellowship has become possible between God and His people and between the members of God’s people.

Deuteronomy 32:20

Introduction

There is a distinction between the foregoing and what we read in the coming chapters. In the foregoing, the people are seen in a certain state of blessing, a people also subject to certain responsibilities in order to be able to enjoy that blessing. From Deuteronomy 27 up to and including Deuteronomy 33 we find a lot that relates to the history of Israel. From this are lessons to be learned regarding the history of Christianity on earth.

History is the sequence of events. The people, here, start to deviate. It is a story of decay. Deuteronomy 28 starts with that. Deuteronomy 27 is a transitional chapter, in which we have two themes. Mount Ebal is central to both themes. In the first part, the theme is the erection of memorial stones and an altar on Mount Ebal. In the second section, the second theme comes up. It consists of curses that are pronounced on the same mountain Ebal. Explicitly, Ebal is the mountain of the curse.

The Samaritans choose Mount Gerizim as a place of worship (John 4:20a), because it is the place of blessing (Deuteronomy 8:11; Joshua 8:30-35). However, there is no question of Gerizim, or blessing, here. The blessings mentioned in the first verses of Deuteronomy 28 are in contrast with the then following verses and not in connection with Deuteronomy 27.

Notwithstanding that, Deuteronomy 27 and Deuteronomy 28 belong together. They represent a people in the blessing of the land, with a monument as a sign of it. Then we hear a series of curses. And in Deuteronomy 28 we see the blessing contrasted with the curse. In Deuteronomy 27 the curses are personal and eternal, while in Deuteronomy 28 they are not, there they are national. There we see what God will do in their history should they deviate and the curse of God strike them, while He, when they convert, will give a change for the better.

Set up of Memorial Stones and an Altar

Moses, together with the elders, underlines once again the necessity of keeping the commandments. As an aid he says that the people should set up stones and coat them with lime. These stones serve as a memorial on which everything that Moses has spoken must be written. When entering the land, as the first act a remembrance of the law must be set up. All further actions in the land must be based on the law. If the people remember this, it is the guarantee that they will continually enjoy the blessings that God has given.

In addition to a monument in memory of the law, an altar made of natural stone is also built on Mount Ebal. On it can be sacrificed as a response of gratitude. It points to the goal that God has in mind once His people are in the land.

The law of God comes to us here in three aspects. The first aspect we see in Deuteronomy 27:1-10. It is the meaning of the law, as described in Deuteronomy 4-26, in order to enjoy the blessings of the land. We can apply that aspect to us in its spiritual scope. There are also commandments for us as conditions to enjoy the blessings.

The second aspect is found in Deuteronomy 27:11-26. There the law is applied to those who are on the basis of the law. The principle of law is that every man who bases himself on law to produce works for God comes under the curse (Galatians 3:10).

In Deuteronomy 28 we meet the law in a third meaning. It is not the spiritual meaning of the law, not even its formal meaning for every human being, but the law as the norm of God for His people on earth to experience the blessing or the curse in the reign of God.

For us, the place of curse is the place where we found the altar. Our altar is the Lord Jesus. He became a curse on Calvary.

Deuteronomy 27:4 is fulfilled in Joshua 8 (Joshua 8:30-34). We hear here for the third time about writing the law. The first and second time the writing of the law is mentioned in Deuteronomy 10: the first time as a referral back to Horeb (Deuteronomy 10:2), the second time in connection with the tablets cut out by Moses (Deuteronomy 10:4).

Here the people write. Thereby they say ‘yes’ to the commandments of God. You have to be in the land for it, surrounded by the blessings of God. Then it is not difficult to say ‘yes’ to what God has said. Then there is care to write down the words of the law “very distinctly” (Deuteronomy 27:8), so that those who pass by can read what is written without difficulty (Habakkuk 2:2). It also means that nothing is taken away from it or forgotten, but that the people will keep what is as God has given it.

For the believer, the will of God is everything. The people’s writing of the law is the people’s answer to God that they would like to know His will. In the application to us we can read about this in some letters in the New Testament (Ephesians 1:9; Colossians 1:9; Colossians 4:12; Hebrews 13:21). In the land one gets a special impression of that will.

Next to that monument stands an altar. Whoever has so wholeheartedly said ‘yes’ to God’s Word, will want to sacrifice. Through what is written on the monument God speaks to man. Through the altar man directs to God. On the monument God asks for obedience as a condition of blessing. Through the altar man worships God for the blessings which He has given in Christ, the Sacrifice.

The altar must be built in the manner prescribed by God. No human activity is allowed (cf. Exodus 20:25). The stones only need to be stacked, they may not be cut. Human reworking of that place leads to catastrophe. Thus we may fulfill God’s Word, we may establish and maintain a testimony for Him, but we may not rework it according to our own thoughts.

There is no talk of sin offerings, but of burnt offerings and peace offerings. The sacrifices on this altar are an expression of gratitude toward God as the Giver of all blessings. The sin offering determines us by our sins and that is not what we are talking about here. Burnt offerings represent Christ in His work on the cross, as completely dedicated to God. Peace offerings represent Christ in His work on the cross by which fellowship has become possible between God and His people and between the members of God’s people.

Deuteronomy 32:21

Introduction

There is a distinction between the foregoing and what we read in the coming chapters. In the foregoing, the people are seen in a certain state of blessing, a people also subject to certain responsibilities in order to be able to enjoy that blessing. From Deuteronomy 27 up to and including Deuteronomy 33 we find a lot that relates to the history of Israel. From this are lessons to be learned regarding the history of Christianity on earth.

History is the sequence of events. The people, here, start to deviate. It is a story of decay. Deuteronomy 28 starts with that. Deuteronomy 27 is a transitional chapter, in which we have two themes. Mount Ebal is central to both themes. In the first part, the theme is the erection of memorial stones and an altar on Mount Ebal. In the second section, the second theme comes up. It consists of curses that are pronounced on the same mountain Ebal. Explicitly, Ebal is the mountain of the curse.

The Samaritans choose Mount Gerizim as a place of worship (John 4:20a), because it is the place of blessing (Deuteronomy 8:11; Joshua 8:30-35). However, there is no question of Gerizim, or blessing, here. The blessings mentioned in the first verses of Deuteronomy 28 are in contrast with the then following verses and not in connection with Deuteronomy 27.

Notwithstanding that, Deuteronomy 27 and Deuteronomy 28 belong together. They represent a people in the blessing of the land, with a monument as a sign of it. Then we hear a series of curses. And in Deuteronomy 28 we see the blessing contrasted with the curse. In Deuteronomy 27 the curses are personal and eternal, while in Deuteronomy 28 they are not, there they are national. There we see what God will do in their history should they deviate and the curse of God strike them, while He, when they convert, will give a change for the better.

Set up of Memorial Stones and an Altar

Moses, together with the elders, underlines once again the necessity of keeping the commandments. As an aid he says that the people should set up stones and coat them with lime. These stones serve as a memorial on which everything that Moses has spoken must be written. When entering the land, as the first act a remembrance of the law must be set up. All further actions in the land must be based on the law. If the people remember this, it is the guarantee that they will continually enjoy the blessings that God has given.

In addition to a monument in memory of the law, an altar made of natural stone is also built on Mount Ebal. On it can be sacrificed as a response of gratitude. It points to the goal that God has in mind once His people are in the land.

The law of God comes to us here in three aspects. The first aspect we see in Deuteronomy 27:1-10. It is the meaning of the law, as described in Deuteronomy 4-26, in order to enjoy the blessings of the land. We can apply that aspect to us in its spiritual scope. There are also commandments for us as conditions to enjoy the blessings.

The second aspect is found in Deuteronomy 27:11-26. There the law is applied to those who are on the basis of the law. The principle of law is that every man who bases himself on law to produce works for God comes under the curse (Galatians 3:10).

In Deuteronomy 28 we meet the law in a third meaning. It is not the spiritual meaning of the law, not even its formal meaning for every human being, but the law as the norm of God for His people on earth to experience the blessing or the curse in the reign of God.

For us, the place of curse is the place where we found the altar. Our altar is the Lord Jesus. He became a curse on Calvary.

Deuteronomy 27:4 is fulfilled in Joshua 8 (Joshua 8:30-34). We hear here for the third time about writing the law. The first and second time the writing of the law is mentioned in Deuteronomy 10: the first time as a referral back to Horeb (Deuteronomy 10:2), the second time in connection with the tablets cut out by Moses (Deuteronomy 10:4).

Here the people write. Thereby they say ‘yes’ to the commandments of God. You have to be in the land for it, surrounded by the blessings of God. Then it is not difficult to say ‘yes’ to what God has said. Then there is care to write down the words of the law “very distinctly” (Deuteronomy 27:8), so that those who pass by can read what is written without difficulty (Habakkuk 2:2). It also means that nothing is taken away from it or forgotten, but that the people will keep what is as God has given it.

For the believer, the will of God is everything. The people’s writing of the law is the people’s answer to God that they would like to know His will. In the application to us we can read about this in some letters in the New Testament (Ephesians 1:9; Colossians 1:9; Colossians 4:12; Hebrews 13:21). In the land one gets a special impression of that will.

Next to that monument stands an altar. Whoever has so wholeheartedly said ‘yes’ to God’s Word, will want to sacrifice. Through what is written on the monument God speaks to man. Through the altar man directs to God. On the monument God asks for obedience as a condition of blessing. Through the altar man worships God for the blessings which He has given in Christ, the Sacrifice.

The altar must be built in the manner prescribed by God. No human activity is allowed (cf. Exodus 20:25). The stones only need to be stacked, they may not be cut. Human reworking of that place leads to catastrophe. Thus we may fulfill God’s Word, we may establish and maintain a testimony for Him, but we may not rework it according to our own thoughts.

There is no talk of sin offerings, but of burnt offerings and peace offerings. The sacrifices on this altar are an expression of gratitude toward God as the Giver of all blessings. The sin offering determines us by our sins and that is not what we are talking about here. Burnt offerings represent Christ in His work on the cross, as completely dedicated to God. Peace offerings represent Christ in His work on the cross by which fellowship has become possible between God and His people and between the members of God’s people.

Deuteronomy 32:22

Introduction

There is a distinction between the foregoing and what we read in the coming chapters. In the foregoing, the people are seen in a certain state of blessing, a people also subject to certain responsibilities in order to be able to enjoy that blessing. From Deuteronomy 27 up to and including Deuteronomy 33 we find a lot that relates to the history of Israel. From this are lessons to be learned regarding the history of Christianity on earth.

History is the sequence of events. The people, here, start to deviate. It is a story of decay. Deuteronomy 28 starts with that. Deuteronomy 27 is a transitional chapter, in which we have two themes. Mount Ebal is central to both themes. In the first part, the theme is the erection of memorial stones and an altar on Mount Ebal. In the second section, the second theme comes up. It consists of curses that are pronounced on the same mountain Ebal. Explicitly, Ebal is the mountain of the curse.

The Samaritans choose Mount Gerizim as a place of worship (John 4:20a), because it is the place of blessing (Deuteronomy 8:11; Joshua 8:30-35). However, there is no question of Gerizim, or blessing, here. The blessings mentioned in the first verses of Deuteronomy 28 are in contrast with the then following verses and not in connection with Deuteronomy 27.

Notwithstanding that, Deuteronomy 27 and Deuteronomy 28 belong together. They represent a people in the blessing of the land, with a monument as a sign of it. Then we hear a series of curses. And in Deuteronomy 28 we see the blessing contrasted with the curse. In Deuteronomy 27 the curses are personal and eternal, while in Deuteronomy 28 they are not, there they are national. There we see what God will do in their history should they deviate and the curse of God strike them, while He, when they convert, will give a change for the better.

Set up of Memorial Stones and an Altar

Moses, together with the elders, underlines once again the necessity of keeping the commandments. As an aid he says that the people should set up stones and coat them with lime. These stones serve as a memorial on which everything that Moses has spoken must be written. When entering the land, as the first act a remembrance of the law must be set up. All further actions in the land must be based on the law. If the people remember this, it is the guarantee that they will continually enjoy the blessings that God has given.

In addition to a monument in memory of the law, an altar made of natural stone is also built on Mount Ebal. On it can be sacrificed as a response of gratitude. It points to the goal that God has in mind once His people are in the land.

The law of God comes to us here in three aspects. The first aspect we see in Deuteronomy 27:1-10. It is the meaning of the law, as described in Deuteronomy 4-26, in order to enjoy the blessings of the land. We can apply that aspect to us in its spiritual scope. There are also commandments for us as conditions to enjoy the blessings.

The second aspect is found in Deuteronomy 27:11-26. There the law is applied to those who are on the basis of the law. The principle of law is that every man who bases himself on law to produce works for God comes under the curse (Galatians 3:10).

In Deuteronomy 28 we meet the law in a third meaning. It is not the spiritual meaning of the law, not even its formal meaning for every human being, but the law as the norm of God for His people on earth to experience the blessing or the curse in the reign of God.

For us, the place of curse is the place where we found the altar. Our altar is the Lord Jesus. He became a curse on Calvary.

Deuteronomy 27:4 is fulfilled in Joshua 8 (Joshua 8:30-34). We hear here for the third time about writing the law. The first and second time the writing of the law is mentioned in Deuteronomy 10: the first time as a referral back to Horeb (Deuteronomy 10:2), the second time in connection with the tablets cut out by Moses (Deuteronomy 10:4).

Here the people write. Thereby they say ‘yes’ to the commandments of God. You have to be in the land for it, surrounded by the blessings of God. Then it is not difficult to say ‘yes’ to what God has said. Then there is care to write down the words of the law “very distinctly” (Deuteronomy 27:8), so that those who pass by can read what is written without difficulty (Habakkuk 2:2). It also means that nothing is taken away from it or forgotten, but that the people will keep what is as God has given it.

For the believer, the will of God is everything. The people’s writing of the law is the people’s answer to God that they would like to know His will. In the application to us we can read about this in some letters in the New Testament (Ephesians 1:9; Colossians 1:9; Colossians 4:12; Hebrews 13:21). In the land one gets a special impression of that will.

Next to that monument stands an altar. Whoever has so wholeheartedly said ‘yes’ to God’s Word, will want to sacrifice. Through what is written on the monument God speaks to man. Through the altar man directs to God. On the monument God asks for obedience as a condition of blessing. Through the altar man worships God for the blessings which He has given in Christ, the Sacrifice.

The altar must be built in the manner prescribed by God. No human activity is allowed (cf. Exodus 20:25). The stones only need to be stacked, they may not be cut. Human reworking of that place leads to catastrophe. Thus we may fulfill God’s Word, we may establish and maintain a testimony for Him, but we may not rework it according to our own thoughts.

There is no talk of sin offerings, but of burnt offerings and peace offerings. The sacrifices on this altar are an expression of gratitude toward God as the Giver of all blessings. The sin offering determines us by our sins and that is not what we are talking about here. Burnt offerings represent Christ in His work on the cross, as completely dedicated to God. Peace offerings represent Christ in His work on the cross by which fellowship has become possible between God and His people and between the members of God’s people.

Deuteronomy 32:23

Israel Has Become God’s People

Here Moses, together with the Levitical priests, speaks to the whole people. In Deuteronomy 27:1 Moses speaks together with the elders. There it is about obedience to God’s commandments. That is what we are talking about here as well, but the priests are more involved in its observance. Obedience affects the fellowship between God and His people. Here God declares Israel to be His people. This is a special moment of the nearness of God. Priests play an important role in this. For us, it is about priestly feelings.

Deuteronomy 32:24

Israel Has Become God’s People

Here Moses, together with the Levitical priests, speaks to the whole people. In Deuteronomy 27:1 Moses speaks together with the elders. There it is about obedience to God’s commandments. That is what we are talking about here as well, but the priests are more involved in its observance. Obedience affects the fellowship between God and His people. Here God declares Israel to be His people. This is a special moment of the nearness of God. Priests play an important role in this. For us, it is about priestly feelings.

Deuteronomy 32:25

Blessing on Mount Gerizim

God first presents blessing to His people. It is always in His heart to bless His people. At the same time it becomes clear that His people do not want this blessing. What the blessing contains is not elaborated here. The emphasis is placed on the curse that is pronounced on various sins in the following verses. God knows the heart of His people. That is what He tells His people, for He wants them to recognize it.

The tribes standing on the mountain of blessing are all descendants of Lea (four sons) and Rachel (two sons). There are no sons of the slaves. They are, so to speak, only descendants of the ’free’ (Galatians 4:31).

Deuteronomy 32:26

Blessing on Mount Gerizim

God first presents blessing to His people. It is always in His heart to bless His people. At the same time it becomes clear that His people do not want this blessing. What the blessing contains is not elaborated here. The emphasis is placed on the curse that is pronounced on various sins in the following verses. God knows the heart of His people. That is what He tells His people, for He wants them to recognize it.

The tribes standing on the mountain of blessing are all descendants of Lea (four sons) and Rachel (two sons). There are no sons of the slaves. They are, so to speak, only descendants of the ’free’ (Galatians 4:31).

Deuteronomy 32:27

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:28

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:29

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:30

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:31

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:32

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:33

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:34

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:35

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:36

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:37

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:38

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:39

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:40

Curse on Mount Ebal

Man has to deal with the curse as soon as he expects something from himself. If that is the case, he always will fail. He forfeits the blessing and receives the curse he has called about himself in case he fails. The six sons who have to pronounce the curse are four sons of the female slaves, and Reuben and Zebulun, who are born of Lea. Reuben probably belongs to this category because he has forfeited his birthright (1 Chronicles 5:1). There is nothing known about Zebulun that would indicate that he should belong to this group.

In Deuteronomy 27:14 come the Levites. They serve, read the law and explain it. They point out the consequences of disobedience. Disobedience is never without consequences. Even if a disobedience takes place secretly (Deuteronomy 27:15; 24), the curse will hit its mark. No sin remains without righteous punishment. That applies to each of the twelve sins mentioned here.

The last-mentioned curse (Deuteronomy 27:26) concerns any violation of the law and not only the more or less horrible sins mentioned above. Anyone who does not persevere in all that the law says is under the curse (Galatians 3:10). There is no escape clause.

Deuteronomy 32:42

Introduction

This chapter is about the government of God over His people. When there is faithfulness there is blessing for the whole people. When there is unfaithfulness there is curse and there are disasters and plagues for the whole people. The blessing contains only fourteen verses, while the curse is widely reported in no less than fifty-four verses. In a long speech Moses unfolds the blessing and curse: blessing when there is obedience to the law and curse when there is disobedience to the law. Here he takes up again the promises and threats of the law of Exodus 23 (Exodus 23:20-33) and Leviticus 26 (Leviticus 26:1-39), summarizes them and expands them.

In the history of Israel there is obedience and therefore blessing only in the time of David and Solomon. For the rest, their history is one of unfaithfulness and curse. The revivals under some faithful kings have not been able to turn the final curse, because they are only temporary revivals. Here blessing and curse are national and temporary, not eternal.

God will bless the remnant of His people on the basis of the new covenant. Then he has written His law within them, and put away their sins (Jeremiah 32:33; Ezekiel 36:26; Hebrews 8:8-12). All the conditions of the new covenant have been fulfilled by the Lord Jesus.

In the history of Christianity as a whole, we do not see the people of God in a state of blessing, but of curse. That is the result of our unfaithfulness. In the Christianity, blessing and growth only occur in the beginning. Thereafter there is unfaithfulness and decline. Also in Christianity there are times of revival. But these too are phenomena without permanent effects. The general line is a descending one.

We learn this from the description of church history presented to us in the seven letters in Revelation 2-3. At each new beginning only the first phase is a time of blessing, after that the decay comes. For Christianity, there is no final recovery. It ends in the great Babylon, about which the judgment is described in Revelation 17-18.

The Blessing of Obedience

The blessings that are presented to the people in these fourteen verses are subject to conditions. Only if these are met the blessing will remain. It is God’s desire to bless. He always has blessing on reserve, even if there is only limited recovery. Moses presents the blessings as powers that will follow the people closely and overtake them. The blessing concerns all areas of life (Deuteronomy 28:3-6) and circumstances and situations of life (Deuteronomy 28:7-14).

Deuteronomy 28:3-6. The blessing “in the city” represents the blessing that believers experience in the daily fellowship with each other (cf. Psalms 133:1-3). By blessing “in the country” we can think of the activities each has in his own field of work. Blessed in “the offspring of your body”, points to the spiritual fruit that is there for God because of a state of faithfulness and devotion. “The produce of your ground” indicates (spiritual) food and “the offspring of your beasts, the increase of your herd and the young of your flock” indicates (spiritual) sacrifices.

The “basket”, in which the fruit of the land is put, and the “kneading bowl”, in which the daily bread is made, indicate that the blessing is processed into food for the heart. We can think of reading or listening to the explanation of the Word as food to the heart. The blessing “when you come in” and “when you go out” speaks of freedom in Christ (John 10:9); the whole walk is under God’s blessing.

Deuteronomy 28:7-14. A people living in the blessing in this way need not fear any enemies. Their safety is guaranteed. There are enemies, but they can’t do anything. Their enemies are a prey to the LORD. He delivers them defeated to His people. All they have to do is to chase them away. This is also the case with our spiritual enemies. The enemy has been defeated. We can resist the devil if we have taken up “the full armor of God” (Ephesians 6:13). Then the devil will flee (James 4:7).

The result is new blessing, an abundance of blessing, which is commanded by the LORD. “His good storehouse, the heavens” will open (cf. Job 38:22). He delivers that blessing out of His own inexhaustible fullness. He will bless the work of their hands, indicating that blessing is obtained through work. On the one hand God gives the blessing, on the other hand we have to make it our own, which means that we have to work for it (Proverbs 10:4).

In addition to all the personal enjoyment of the blessing, His people will be a blessing to others. From their own fullness they will be able to give others. A people who are faithful and blessed, and who distribute that blessing, will command respect. All who see this people will acknowledge that the name of the LORD is proclaimed upon them. The Name of the LORD is the revelation of His glorious Being. The head of this people will be the head of all peoples. The blessing has no end, as long as they listen to the commandments the LORD has given.

God is willing to give us also “the fulness of the blessing of Christ” (Romans 15:29). That fulness of the blessing can be found in Christ Himself, “in Whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). God wants us, that is, “all the saints” (Ephesians 3:18), to “be filled up to all the fullness of God” (Ephesians 3:19). For this we may pray, for He “is able to do far more abundantly beyond all that we ask or think, according to the power that works within us” (Ephesians 3:20). If only we are focused with all our hearts on the source of all blessings, on the Giver Himself, and if our only goal is to give Him “the glory in the church and in Christ Jesus to all generations forever and ever” (Ephesians 3:21).

Deuteronomy 32:43

Introduction

This chapter is about the government of God over His people. When there is faithfulness there is blessing for the whole people. When there is unfaithfulness there is curse and there are disasters and plagues for the whole people. The blessing contains only fourteen verses, while the curse is widely reported in no less than fifty-four verses. In a long speech Moses unfolds the blessing and curse: blessing when there is obedience to the law and curse when there is disobedience to the law. Here he takes up again the promises and threats of the law of Exodus 23 (Exodus 23:20-33) and Leviticus 26 (Leviticus 26:1-39), summarizes them and expands them.

In the history of Israel there is obedience and therefore blessing only in the time of David and Solomon. For the rest, their history is one of unfaithfulness and curse. The revivals under some faithful kings have not been able to turn the final curse, because they are only temporary revivals. Here blessing and curse are national and temporary, not eternal.

God will bless the remnant of His people on the basis of the new covenant. Then he has written His law within them, and put away their sins (Jeremiah 32:33; Ezekiel 36:26; Hebrews 8:8-12). All the conditions of the new covenant have been fulfilled by the Lord Jesus.

In the history of Christianity as a whole, we do not see the people of God in a state of blessing, but of curse. That is the result of our unfaithfulness. In the Christianity, blessing and growth only occur in the beginning. Thereafter there is unfaithfulness and decline. Also in Christianity there are times of revival. But these too are phenomena without permanent effects. The general line is a descending one.

We learn this from the description of church history presented to us in the seven letters in Revelation 2-3. At each new beginning only the first phase is a time of blessing, after that the decay comes. For Christianity, there is no final recovery. It ends in the great Babylon, about which the judgment is described in Revelation 17-18.

The Blessing of Obedience

The blessings that are presented to the people in these fourteen verses are subject to conditions. Only if these are met the blessing will remain. It is God’s desire to bless. He always has blessing on reserve, even if there is only limited recovery. Moses presents the blessings as powers that will follow the people closely and overtake them. The blessing concerns all areas of life (Deuteronomy 28:3-6) and circumstances and situations of life (Deuteronomy 28:7-14).

Deuteronomy 28:3-6. The blessing “in the city” represents the blessing that believers experience in the daily fellowship with each other (cf. Psalms 133:1-3). By blessing “in the country” we can think of the activities each has in his own field of work. Blessed in “the offspring of your body”, points to the spiritual fruit that is there for God because of a state of faithfulness and devotion. “The produce of your ground” indicates (spiritual) food and “the offspring of your beasts, the increase of your herd and the young of your flock” indicates (spiritual) sacrifices.

The “basket”, in which the fruit of the land is put, and the “kneading bowl”, in which the daily bread is made, indicate that the blessing is processed into food for the heart. We can think of reading or listening to the explanation of the Word as food to the heart. The blessing “when you come in” and “when you go out” speaks of freedom in Christ (John 10:9); the whole walk is under God’s blessing.

Deuteronomy 28:7-14. A people living in the blessing in this way need not fear any enemies. Their safety is guaranteed. There are enemies, but they can’t do anything. Their enemies are a prey to the LORD. He delivers them defeated to His people. All they have to do is to chase them away. This is also the case with our spiritual enemies. The enemy has been defeated. We can resist the devil if we have taken up “the full armor of God” (Ephesians 6:13). Then the devil will flee (James 4:7).

The result is new blessing, an abundance of blessing, which is commanded by the LORD. “His good storehouse, the heavens” will open (cf. Job 38:22). He delivers that blessing out of His own inexhaustible fullness. He will bless the work of their hands, indicating that blessing is obtained through work. On the one hand God gives the blessing, on the other hand we have to make it our own, which means that we have to work for it (Proverbs 10:4).

In addition to all the personal enjoyment of the blessing, His people will be a blessing to others. From their own fullness they will be able to give others. A people who are faithful and blessed, and who distribute that blessing, will command respect. All who see this people will acknowledge that the name of the LORD is proclaimed upon them. The Name of the LORD is the revelation of His glorious Being. The head of this people will be the head of all peoples. The blessing has no end, as long as they listen to the commandments the LORD has given.

God is willing to give us also “the fulness of the blessing of Christ” (Romans 15:29). That fulness of the blessing can be found in Christ Himself, “in Whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). God wants us, that is, “all the saints” (Ephesians 3:18), to “be filled up to all the fullness of God” (Ephesians 3:19). For this we may pray, for He “is able to do far more abundantly beyond all that we ask or think, according to the power that works within us” (Ephesians 3:20). If only we are focused with all our hearts on the source of all blessings, on the Giver Himself, and if our only goal is to give Him “the glory in the church and in Christ Jesus to all generations forever and ever” (Ephesians 3:21).

Deuteronomy 32:44

Introduction

This chapter is about the government of God over His people. When there is faithfulness there is blessing for the whole people. When there is unfaithfulness there is curse and there are disasters and plagues for the whole people. The blessing contains only fourteen verses, while the curse is widely reported in no less than fifty-four verses. In a long speech Moses unfolds the blessing and curse: blessing when there is obedience to the law and curse when there is disobedience to the law. Here he takes up again the promises and threats of the law of Exodus 23 (Exodus 23:20-33) and Leviticus 26 (Leviticus 26:1-39), summarizes them and expands them.

In the history of Israel there is obedience and therefore blessing only in the time of David and Solomon. For the rest, their history is one of unfaithfulness and curse. The revivals under some faithful kings have not been able to turn the final curse, because they are only temporary revivals. Here blessing and curse are national and temporary, not eternal.

God will bless the remnant of His people on the basis of the new covenant. Then he has written His law within them, and put away their sins (Jeremiah 32:33; Ezekiel 36:26; Hebrews 8:8-12). All the conditions of the new covenant have been fulfilled by the Lord Jesus.

In the history of Christianity as a whole, we do not see the people of God in a state of blessing, but of curse. That is the result of our unfaithfulness. In the Christianity, blessing and growth only occur in the beginning. Thereafter there is unfaithfulness and decline. Also in Christianity there are times of revival. But these too are phenomena without permanent effects. The general line is a descending one.

We learn this from the description of church history presented to us in the seven letters in Revelation 2-3. At each new beginning only the first phase is a time of blessing, after that the decay comes. For Christianity, there is no final recovery. It ends in the great Babylon, about which the judgment is described in Revelation 17-18.

The Blessing of Obedience

The blessings that are presented to the people in these fourteen verses are subject to conditions. Only if these are met the blessing will remain. It is God’s desire to bless. He always has blessing on reserve, even if there is only limited recovery. Moses presents the blessings as powers that will follow the people closely and overtake them. The blessing concerns all areas of life (Deuteronomy 28:3-6) and circumstances and situations of life (Deuteronomy 28:7-14).

Deuteronomy 28:3-6. The blessing “in the city” represents the blessing that believers experience in the daily fellowship with each other (cf. Psalms 133:1-3). By blessing “in the country” we can think of the activities each has in his own field of work. Blessed in “the offspring of your body”, points to the spiritual fruit that is there for God because of a state of faithfulness and devotion. “The produce of your ground” indicates (spiritual) food and “the offspring of your beasts, the increase of your herd and the young of your flock” indicates (spiritual) sacrifices.

The “basket”, in which the fruit of the land is put, and the “kneading bowl”, in which the daily bread is made, indicate that the blessing is processed into food for the heart. We can think of reading or listening to the explanation of the Word as food to the heart. The blessing “when you come in” and “when you go out” speaks of freedom in Christ (John 10:9); the whole walk is under God’s blessing.

Deuteronomy 28:7-14. A people living in the blessing in this way need not fear any enemies. Their safety is guaranteed. There are enemies, but they can’t do anything. Their enemies are a prey to the LORD. He delivers them defeated to His people. All they have to do is to chase them away. This is also the case with our spiritual enemies. The enemy has been defeated. We can resist the devil if we have taken up “the full armor of God” (Ephesians 6:13). Then the devil will flee (James 4:7).

The result is new blessing, an abundance of blessing, which is commanded by the LORD. “His good storehouse, the heavens” will open (cf. Job 38:22). He delivers that blessing out of His own inexhaustible fullness. He will bless the work of their hands, indicating that blessing is obtained through work. On the one hand God gives the blessing, on the other hand we have to make it our own, which means that we have to work for it (Proverbs 10:4).

In addition to all the personal enjoyment of the blessing, His people will be a blessing to others. From their own fullness they will be able to give others. A people who are faithful and blessed, and who distribute that blessing, will command respect. All who see this people will acknowledge that the name of the LORD is proclaimed upon them. The Name of the LORD is the revelation of His glorious Being. The head of this people will be the head of all peoples. The blessing has no end, as long as they listen to the commandments the LORD has given.

God is willing to give us also “the fulness of the blessing of Christ” (Romans 15:29). That fulness of the blessing can be found in Christ Himself, “in Whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). God wants us, that is, “all the saints” (Ephesians 3:18), to “be filled up to all the fullness of God” (Ephesians 3:19). For this we may pray, for He “is able to do far more abundantly beyond all that we ask or think, according to the power that works within us” (Ephesians 3:20). If only we are focused with all our hearts on the source of all blessings, on the Giver Himself, and if our only goal is to give Him “the glory in the church and in Christ Jesus to all generations forever and ever” (Ephesians 3:21).

Deuteronomy 32:45

Introduction

This chapter is about the government of God over His people. When there is faithfulness there is blessing for the whole people. When there is unfaithfulness there is curse and there are disasters and plagues for the whole people. The blessing contains only fourteen verses, while the curse is widely reported in no less than fifty-four verses. In a long speech Moses unfolds the blessing and curse: blessing when there is obedience to the law and curse when there is disobedience to the law. Here he takes up again the promises and threats of the law of Exodus 23 (Exodus 23:20-33) and Leviticus 26 (Leviticus 26:1-39), summarizes them and expands them.

In the history of Israel there is obedience and therefore blessing only in the time of David and Solomon. For the rest, their history is one of unfaithfulness and curse. The revivals under some faithful kings have not been able to turn the final curse, because they are only temporary revivals. Here blessing and curse are national and temporary, not eternal.

God will bless the remnant of His people on the basis of the new covenant. Then he has written His law within them, and put away their sins (Jeremiah 32:33; Ezekiel 36:26; Hebrews 8:8-12). All the conditions of the new covenant have been fulfilled by the Lord Jesus.

In the history of Christianity as a whole, we do not see the people of God in a state of blessing, but of curse. That is the result of our unfaithfulness. In the Christianity, blessing and growth only occur in the beginning. Thereafter there is unfaithfulness and decline. Also in Christianity there are times of revival. But these too are phenomena without permanent effects. The general line is a descending one.

We learn this from the description of church history presented to us in the seven letters in Revelation 2-3. At each new beginning only the first phase is a time of blessing, after that the decay comes. For Christianity, there is no final recovery. It ends in the great Babylon, about which the judgment is described in Revelation 17-18.

The Blessing of Obedience

The blessings that are presented to the people in these fourteen verses are subject to conditions. Only if these are met the blessing will remain. It is God’s desire to bless. He always has blessing on reserve, even if there is only limited recovery. Moses presents the blessings as powers that will follow the people closely and overtake them. The blessing concerns all areas of life (Deuteronomy 28:3-6) and circumstances and situations of life (Deuteronomy 28:7-14).

Deuteronomy 28:3-6. The blessing “in the city” represents the blessing that believers experience in the daily fellowship with each other (cf. Psalms 133:1-3). By blessing “in the country” we can think of the activities each has in his own field of work. Blessed in “the offspring of your body”, points to the spiritual fruit that is there for God because of a state of faithfulness and devotion. “The produce of your ground” indicates (spiritual) food and “the offspring of your beasts, the increase of your herd and the young of your flock” indicates (spiritual) sacrifices.

The “basket”, in which the fruit of the land is put, and the “kneading bowl”, in which the daily bread is made, indicate that the blessing is processed into food for the heart. We can think of reading or listening to the explanation of the Word as food to the heart. The blessing “when you come in” and “when you go out” speaks of freedom in Christ (John 10:9); the whole walk is under God’s blessing.

Deuteronomy 28:7-14. A people living in the blessing in this way need not fear any enemies. Their safety is guaranteed. There are enemies, but they can’t do anything. Their enemies are a prey to the LORD. He delivers them defeated to His people. All they have to do is to chase them away. This is also the case with our spiritual enemies. The enemy has been defeated. We can resist the devil if we have taken up “the full armor of God” (Ephesians 6:13). Then the devil will flee (James 4:7).

The result is new blessing, an abundance of blessing, which is commanded by the LORD. “His good storehouse, the heavens” will open (cf. Job 38:22). He delivers that blessing out of His own inexhaustible fullness. He will bless the work of their hands, indicating that blessing is obtained through work. On the one hand God gives the blessing, on the other hand we have to make it our own, which means that we have to work for it (Proverbs 10:4).

In addition to all the personal enjoyment of the blessing, His people will be a blessing to others. From their own fullness they will be able to give others. A people who are faithful and blessed, and who distribute that blessing, will command respect. All who see this people will acknowledge that the name of the LORD is proclaimed upon them. The Name of the LORD is the revelation of His glorious Being. The head of this people will be the head of all peoples. The blessing has no end, as long as they listen to the commandments the LORD has given.

God is willing to give us also “the fulness of the blessing of Christ” (Romans 15:29). That fulness of the blessing can be found in Christ Himself, “in Whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). God wants us, that is, “all the saints” (Ephesians 3:18), to “be filled up to all the fullness of God” (Ephesians 3:19). For this we may pray, for He “is able to do far more abundantly beyond all that we ask or think, according to the power that works within us” (Ephesians 3:20). If only we are focused with all our hearts on the source of all blessings, on the Giver Himself, and if our only goal is to give Him “the glory in the church and in Christ Jesus to all generations forever and ever” (Ephesians 3:21).

Deuteronomy 32:46

Introduction

This chapter is about the government of God over His people. When there is faithfulness there is blessing for the whole people. When there is unfaithfulness there is curse and there are disasters and plagues for the whole people. The blessing contains only fourteen verses, while the curse is widely reported in no less than fifty-four verses. In a long speech Moses unfolds the blessing and curse: blessing when there is obedience to the law and curse when there is disobedience to the law. Here he takes up again the promises and threats of the law of Exodus 23 (Exodus 23:20-33) and Leviticus 26 (Leviticus 26:1-39), summarizes them and expands them.

In the history of Israel there is obedience and therefore blessing only in the time of David and Solomon. For the rest, their history is one of unfaithfulness and curse. The revivals under some faithful kings have not been able to turn the final curse, because they are only temporary revivals. Here blessing and curse are national and temporary, not eternal.

God will bless the remnant of His people on the basis of the new covenant. Then he has written His law within them, and put away their sins (Jeremiah 32:33; Ezekiel 36:26; Hebrews 8:8-12). All the conditions of the new covenant have been fulfilled by the Lord Jesus.

In the history of Christianity as a whole, we do not see the people of God in a state of blessing, but of curse. That is the result of our unfaithfulness. In the Christianity, blessing and growth only occur in the beginning. Thereafter there is unfaithfulness and decline. Also in Christianity there are times of revival. But these too are phenomena without permanent effects. The general line is a descending one.

We learn this from the description of church history presented to us in the seven letters in Revelation 2-3. At each new beginning only the first phase is a time of blessing, after that the decay comes. For Christianity, there is no final recovery. It ends in the great Babylon, about which the judgment is described in Revelation 17-18.

The Blessing of Obedience

The blessings that are presented to the people in these fourteen verses are subject to conditions. Only if these are met the blessing will remain. It is God’s desire to bless. He always has blessing on reserve, even if there is only limited recovery. Moses presents the blessings as powers that will follow the people closely and overtake them. The blessing concerns all areas of life (Deuteronomy 28:3-6) and circumstances and situations of life (Deuteronomy 28:7-14).

Deuteronomy 28:3-6. The blessing “in the city” represents the blessing that believers experience in the daily fellowship with each other (cf. Psalms 133:1-3). By blessing “in the country” we can think of the activities each has in his own field of work. Blessed in “the offspring of your body”, points to the spiritual fruit that is there for God because of a state of faithfulness and devotion. “The produce of your ground” indicates (spiritual) food and “the offspring of your beasts, the increase of your herd and the young of your flock” indicates (spiritual) sacrifices.

The “basket”, in which the fruit of the land is put, and the “kneading bowl”, in which the daily bread is made, indicate that the blessing is processed into food for the heart. We can think of reading or listening to the explanation of the Word as food to the heart. The blessing “when you come in” and “when you go out” speaks of freedom in Christ (John 10:9); the whole walk is under God’s blessing.

Deuteronomy 28:7-14. A people living in the blessing in this way need not fear any enemies. Their safety is guaranteed. There are enemies, but they can’t do anything. Their enemies are a prey to the LORD. He delivers them defeated to His people. All they have to do is to chase them away. This is also the case with our spiritual enemies. The enemy has been defeated. We can resist the devil if we have taken up “the full armor of God” (Ephesians 6:13). Then the devil will flee (James 4:7).

The result is new blessing, an abundance of blessing, which is commanded by the LORD. “His good storehouse, the heavens” will open (cf. Job 38:22). He delivers that blessing out of His own inexhaustible fullness. He will bless the work of their hands, indicating that blessing is obtained through work. On the one hand God gives the blessing, on the other hand we have to make it our own, which means that we have to work for it (Proverbs 10:4).

In addition to all the personal enjoyment of the blessing, His people will be a blessing to others. From their own fullness they will be able to give others. A people who are faithful and blessed, and who distribute that blessing, will command respect. All who see this people will acknowledge that the name of the LORD is proclaimed upon them. The Name of the LORD is the revelation of His glorious Being. The head of this people will be the head of all peoples. The blessing has no end, as long as they listen to the commandments the LORD has given.

God is willing to give us also “the fulness of the blessing of Christ” (Romans 15:29). That fulness of the blessing can be found in Christ Himself, “in Whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). God wants us, that is, “all the saints” (Ephesians 3:18), to “be filled up to all the fullness of God” (Ephesians 3:19). For this we may pray, for He “is able to do far more abundantly beyond all that we ask or think, according to the power that works within us” (Ephesians 3:20). If only we are focused with all our hearts on the source of all blessings, on the Giver Himself, and if our only goal is to give Him “the glory in the church and in Christ Jesus to all generations forever and ever” (Ephesians 3:21).

Deuteronomy 32:47

Introduction

This chapter is about the government of God over His people. When there is faithfulness there is blessing for the whole people. When there is unfaithfulness there is curse and there are disasters and plagues for the whole people. The blessing contains only fourteen verses, while the curse is widely reported in no less than fifty-four verses. In a long speech Moses unfolds the blessing and curse: blessing when there is obedience to the law and curse when there is disobedience to the law. Here he takes up again the promises and threats of the law of Exodus 23 (Exodus 23:20-33) and Leviticus 26 (Leviticus 26:1-39), summarizes them and expands them.

In the history of Israel there is obedience and therefore blessing only in the time of David and Solomon. For the rest, their history is one of unfaithfulness and curse. The revivals under some faithful kings have not been able to turn the final curse, because they are only temporary revivals. Here blessing and curse are national and temporary, not eternal.

God will bless the remnant of His people on the basis of the new covenant. Then he has written His law within them, and put away their sins (Jeremiah 32:33; Ezekiel 36:26; Hebrews 8:8-12). All the conditions of the new covenant have been fulfilled by the Lord Jesus.

In the history of Christianity as a whole, we do not see the people of God in a state of blessing, but of curse. That is the result of our unfaithfulness. In the Christianity, blessing and growth only occur in the beginning. Thereafter there is unfaithfulness and decline. Also in Christianity there are times of revival. But these too are phenomena without permanent effects. The general line is a descending one.

We learn this from the description of church history presented to us in the seven letters in Revelation 2-3. At each new beginning only the first phase is a time of blessing, after that the decay comes. For Christianity, there is no final recovery. It ends in the great Babylon, about which the judgment is described in Revelation 17-18.

The Blessing of Obedience

The blessings that are presented to the people in these fourteen verses are subject to conditions. Only if these are met the blessing will remain. It is God’s desire to bless. He always has blessing on reserve, even if there is only limited recovery. Moses presents the blessings as powers that will follow the people closely and overtake them. The blessing concerns all areas of life (Deuteronomy 28:3-6) and circumstances and situations of life (Deuteronomy 28:7-14).

Deuteronomy 28:3-6. The blessing “in the city” represents the blessing that believers experience in the daily fellowship with each other (cf. Psalms 133:1-3). By blessing “in the country” we can think of the activities each has in his own field of work. Blessed in “the offspring of your body”, points to the spiritual fruit that is there for God because of a state of faithfulness and devotion. “The produce of your ground” indicates (spiritual) food and “the offspring of your beasts, the increase of your herd and the young of your flock” indicates (spiritual) sacrifices.

The “basket”, in which the fruit of the land is put, and the “kneading bowl”, in which the daily bread is made, indicate that the blessing is processed into food for the heart. We can think of reading or listening to the explanation of the Word as food to the heart. The blessing “when you come in” and “when you go out” speaks of freedom in Christ (John 10:9); the whole walk is under God’s blessing.

Deuteronomy 28:7-14. A people living in the blessing in this way need not fear any enemies. Their safety is guaranteed. There are enemies, but they can’t do anything. Their enemies are a prey to the LORD. He delivers them defeated to His people. All they have to do is to chase them away. This is also the case with our spiritual enemies. The enemy has been defeated. We can resist the devil if we have taken up “the full armor of God” (Ephesians 6:13). Then the devil will flee (James 4:7).

The result is new blessing, an abundance of blessing, which is commanded by the LORD. “His good storehouse, the heavens” will open (cf. Job 38:22). He delivers that blessing out of His own inexhaustible fullness. He will bless the work of their hands, indicating that blessing is obtained through work. On the one hand God gives the blessing, on the other hand we have to make it our own, which means that we have to work for it (Proverbs 10:4).

In addition to all the personal enjoyment of the blessing, His people will be a blessing to others. From their own fullness they will be able to give others. A people who are faithful and blessed, and who distribute that blessing, will command respect. All who see this people will acknowledge that the name of the LORD is proclaimed upon them. The Name of the LORD is the revelation of His glorious Being. The head of this people will be the head of all peoples. The blessing has no end, as long as they listen to the commandments the LORD has given.

God is willing to give us also “the fulness of the blessing of Christ” (Romans 15:29). That fulness of the blessing can be found in Christ Himself, “in Whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). God wants us, that is, “all the saints” (Ephesians 3:18), to “be filled up to all the fullness of God” (Ephesians 3:19). For this we may pray, for He “is able to do far more abundantly beyond all that we ask or think, according to the power that works within us” (Ephesians 3:20). If only we are focused with all our hearts on the source of all blessings, on the Giver Himself, and if our only goal is to give Him “the glory in the church and in Christ Jesus to all generations forever and ever” (Ephesians 3:21).

Deuteronomy 32:48

Introduction

This chapter is about the government of God over His people. When there is faithfulness there is blessing for the whole people. When there is unfaithfulness there is curse and there are disasters and plagues for the whole people. The blessing contains only fourteen verses, while the curse is widely reported in no less than fifty-four verses. In a long speech Moses unfolds the blessing and curse: blessing when there is obedience to the law and curse when there is disobedience to the law. Here he takes up again the promises and threats of the law of Exodus 23 (Exodus 23:20-33) and Leviticus 26 (Leviticus 26:1-39), summarizes them and expands them.

In the history of Israel there is obedience and therefore blessing only in the time of David and Solomon. For the rest, their history is one of unfaithfulness and curse. The revivals under some faithful kings have not been able to turn the final curse, because they are only temporary revivals. Here blessing and curse are national and temporary, not eternal.

God will bless the remnant of His people on the basis of the new covenant. Then he has written His law within them, and put away their sins (Jeremiah 32:33; Ezekiel 36:26; Hebrews 8:8-12). All the conditions of the new covenant have been fulfilled by the Lord Jesus.

In the history of Christianity as a whole, we do not see the people of God in a state of blessing, but of curse. That is the result of our unfaithfulness. In the Christianity, blessing and growth only occur in the beginning. Thereafter there is unfaithfulness and decline. Also in Christianity there are times of revival. But these too are phenomena without permanent effects. The general line is a descending one.

We learn this from the description of church history presented to us in the seven letters in Revelation 2-3. At each new beginning only the first phase is a time of blessing, after that the decay comes. For Christianity, there is no final recovery. It ends in the great Babylon, about which the judgment is described in Revelation 17-18.

The Blessing of Obedience

The blessings that are presented to the people in these fourteen verses are subject to conditions. Only if these are met the blessing will remain. It is God’s desire to bless. He always has blessing on reserve, even if there is only limited recovery. Moses presents the blessings as powers that will follow the people closely and overtake them. The blessing concerns all areas of life (Deuteronomy 28:3-6) and circumstances and situations of life (Deuteronomy 28:7-14).

Deuteronomy 28:3-6. The blessing “in the city” represents the blessing that believers experience in the daily fellowship with each other (cf. Psalms 133:1-3). By blessing “in the country” we can think of the activities each has in his own field of work. Blessed in “the offspring of your body”, points to the spiritual fruit that is there for God because of a state of faithfulness and devotion. “The produce of your ground” indicates (spiritual) food and “the offspring of your beasts, the increase of your herd and the young of your flock” indicates (spiritual) sacrifices.

The “basket”, in which the fruit of the land is put, and the “kneading bowl”, in which the daily bread is made, indicate that the blessing is processed into food for the heart. We can think of reading or listening to the explanation of the Word as food to the heart. The blessing “when you come in” and “when you go out” speaks of freedom in Christ (John 10:9); the whole walk is under God’s blessing.

Deuteronomy 28:7-14. A people living in the blessing in this way need not fear any enemies. Their safety is guaranteed. There are enemies, but they can’t do anything. Their enemies are a prey to the LORD. He delivers them defeated to His people. All they have to do is to chase them away. This is also the case with our spiritual enemies. The enemy has been defeated. We can resist the devil if we have taken up “the full armor of God” (Ephesians 6:13). Then the devil will flee (James 4:7).

The result is new blessing, an abundance of blessing, which is commanded by the LORD. “His good storehouse, the heavens” will open (cf. Job 38:22). He delivers that blessing out of His own inexhaustible fullness. He will bless the work of their hands, indicating that blessing is obtained through work. On the one hand God gives the blessing, on the other hand we have to make it our own, which means that we have to work for it (Proverbs 10:4).

In addition to all the personal enjoyment of the blessing, His people will be a blessing to others. From their own fullness they will be able to give others. A people who are faithful and blessed, and who distribute that blessing, will command respect. All who see this people will acknowledge that the name of the LORD is proclaimed upon them. The Name of the LORD is the revelation of His glorious Being. The head of this people will be the head of all peoples. The blessing has no end, as long as they listen to the commandments the LORD has given.

God is willing to give us also “the fulness of the blessing of Christ” (Romans 15:29). That fulness of the blessing can be found in Christ Himself, “in Whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). God wants us, that is, “all the saints” (Ephesians 3:18), to “be filled up to all the fullness of God” (Ephesians 3:19). For this we may pray, for He “is able to do far more abundantly beyond all that we ask or think, according to the power that works within us” (Ephesians 3:20). If only we are focused with all our hearts on the source of all blessings, on the Giver Himself, and if our only goal is to give Him “the glory in the church and in Christ Jesus to all generations forever and ever” (Ephesians 3:21).

Deuteronomy 32:49

Introduction

This chapter is about the government of God over His people. When there is faithfulness there is blessing for the whole people. When there is unfaithfulness there is curse and there are disasters and plagues for the whole people. The blessing contains only fourteen verses, while the curse is widely reported in no less than fifty-four verses. In a long speech Moses unfolds the blessing and curse: blessing when there is obedience to the law and curse when there is disobedience to the law. Here he takes up again the promises and threats of the law of Exodus 23 (Exodus 23:20-33) and Leviticus 26 (Leviticus 26:1-39), summarizes them and expands them.

In the history of Israel there is obedience and therefore blessing only in the time of David and Solomon. For the rest, their history is one of unfaithfulness and curse. The revivals under some faithful kings have not been able to turn the final curse, because they are only temporary revivals. Here blessing and curse are national and temporary, not eternal.

God will bless the remnant of His people on the basis of the new covenant. Then he has written His law within them, and put away their sins (Jeremiah 32:33; Ezekiel 36:26; Hebrews 8:8-12). All the conditions of the new covenant have been fulfilled by the Lord Jesus.

In the history of Christianity as a whole, we do not see the people of God in a state of blessing, but of curse. That is the result of our unfaithfulness. In the Christianity, blessing and growth only occur in the beginning. Thereafter there is unfaithfulness and decline. Also in Christianity there are times of revival. But these too are phenomena without permanent effects. The general line is a descending one.

We learn this from the description of church history presented to us in the seven letters in Revelation 2-3. At each new beginning only the first phase is a time of blessing, after that the decay comes. For Christianity, there is no final recovery. It ends in the great Babylon, about which the judgment is described in Revelation 17-18.

The Blessing of Obedience

The blessings that are presented to the people in these fourteen verses are subject to conditions. Only if these are met the blessing will remain. It is God’s desire to bless. He always has blessing on reserve, even if there is only limited recovery. Moses presents the blessings as powers that will follow the people closely and overtake them. The blessing concerns all areas of life (Deuteronomy 28:3-6) and circumstances and situations of life (Deuteronomy 28:7-14).

Deuteronomy 28:3-6. The blessing “in the city” represents the blessing that believers experience in the daily fellowship with each other (cf. Psalms 133:1-3). By blessing “in the country” we can think of the activities each has in his own field of work. Blessed in “the offspring of your body”, points to the spiritual fruit that is there for God because of a state of faithfulness and devotion. “The produce of your ground” indicates (spiritual) food and “the offspring of your beasts, the increase of your herd and the young of your flock” indicates (spiritual) sacrifices.

The “basket”, in which the fruit of the land is put, and the “kneading bowl”, in which the daily bread is made, indicate that the blessing is processed into food for the heart. We can think of reading or listening to the explanation of the Word as food to the heart. The blessing “when you come in” and “when you go out” speaks of freedom in Christ (John 10:9); the whole walk is under God’s blessing.

Deuteronomy 28:7-14. A people living in the blessing in this way need not fear any enemies. Their safety is guaranteed. There are enemies, but they can’t do anything. Their enemies are a prey to the LORD. He delivers them defeated to His people. All they have to do is to chase them away. This is also the case with our spiritual enemies. The enemy has been defeated. We can resist the devil if we have taken up “the full armor of God” (Ephesians 6:13). Then the devil will flee (James 4:7).

The result is new blessing, an abundance of blessing, which is commanded by the LORD. “His good storehouse, the heavens” will open (cf. Job 38:22). He delivers that blessing out of His own inexhaustible fullness. He will bless the work of their hands, indicating that blessing is obtained through work. On the one hand God gives the blessing, on the other hand we have to make it our own, which means that we have to work for it (Proverbs 10:4).

In addition to all the personal enjoyment of the blessing, His people will be a blessing to others. From their own fullness they will be able to give others. A people who are faithful and blessed, and who distribute that blessing, will command respect. All who see this people will acknowledge that the name of the LORD is proclaimed upon them. The Name of the LORD is the revelation of His glorious Being. The head of this people will be the head of all peoples. The blessing has no end, as long as they listen to the commandments the LORD has given.

God is willing to give us also “the fulness of the blessing of Christ” (Romans 15:29). That fulness of the blessing can be found in Christ Himself, “in Whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). God wants us, that is, “all the saints” (Ephesians 3:18), to “be filled up to all the fullness of God” (Ephesians 3:19). For this we may pray, for He “is able to do far more abundantly beyond all that we ask or think, according to the power that works within us” (Ephesians 3:20). If only we are focused with all our hearts on the source of all blessings, on the Giver Himself, and if our only goal is to give Him “the glory in the church and in Christ Jesus to all generations forever and ever” (Ephesians 3:21).

Deuteronomy 32:50

Introduction

This chapter is about the government of God over His people. When there is faithfulness there is blessing for the whole people. When there is unfaithfulness there is curse and there are disasters and plagues for the whole people. The blessing contains only fourteen verses, while the curse is widely reported in no less than fifty-four verses. In a long speech Moses unfolds the blessing and curse: blessing when there is obedience to the law and curse when there is disobedience to the law. Here he takes up again the promises and threats of the law of Exodus 23 (Exodus 23:20-33) and Leviticus 26 (Leviticus 26:1-39), summarizes them and expands them.

In the history of Israel there is obedience and therefore blessing only in the time of David and Solomon. For the rest, their history is one of unfaithfulness and curse. The revivals under some faithful kings have not been able to turn the final curse, because they are only temporary revivals. Here blessing and curse are national and temporary, not eternal.

God will bless the remnant of His people on the basis of the new covenant. Then he has written His law within them, and put away their sins (Jeremiah 32:33; Ezekiel 36:26; Hebrews 8:8-12). All the conditions of the new covenant have been fulfilled by the Lord Jesus.

In the history of Christianity as a whole, we do not see the people of God in a state of blessing, but of curse. That is the result of our unfaithfulness. In the Christianity, blessing and growth only occur in the beginning. Thereafter there is unfaithfulness and decline. Also in Christianity there are times of revival. But these too are phenomena without permanent effects. The general line is a descending one.

We learn this from the description of church history presented to us in the seven letters in Revelation 2-3. At each new beginning only the first phase is a time of blessing, after that the decay comes. For Christianity, there is no final recovery. It ends in the great Babylon, about which the judgment is described in Revelation 17-18.

The Blessing of Obedience

The blessings that are presented to the people in these fourteen verses are subject to conditions. Only if these are met the blessing will remain. It is God’s desire to bless. He always has blessing on reserve, even if there is only limited recovery. Moses presents the blessings as powers that will follow the people closely and overtake them. The blessing concerns all areas of life (Deuteronomy 28:3-6) and circumstances and situations of life (Deuteronomy 28:7-14).

Deuteronomy 28:3-6. The blessing “in the city” represents the blessing that believers experience in the daily fellowship with each other (cf. Psalms 133:1-3). By blessing “in the country” we can think of the activities each has in his own field of work. Blessed in “the offspring of your body”, points to the spiritual fruit that is there for God because of a state of faithfulness and devotion. “The produce of your ground” indicates (spiritual) food and “the offspring of your beasts, the increase of your herd and the young of your flock” indicates (spiritual) sacrifices.

The “basket”, in which the fruit of the land is put, and the “kneading bowl”, in which the daily bread is made, indicate that the blessing is processed into food for the heart. We can think of reading or listening to the explanation of the Word as food to the heart. The blessing “when you come in” and “when you go out” speaks of freedom in Christ (John 10:9); the whole walk is under God’s blessing.

Deuteronomy 28:7-14. A people living in the blessing in this way need not fear any enemies. Their safety is guaranteed. There are enemies, but they can’t do anything. Their enemies are a prey to the LORD. He delivers them defeated to His people. All they have to do is to chase them away. This is also the case with our spiritual enemies. The enemy has been defeated. We can resist the devil if we have taken up “the full armor of God” (Ephesians 6:13). Then the devil will flee (James 4:7).

The result is new blessing, an abundance of blessing, which is commanded by the LORD. “His good storehouse, the heavens” will open (cf. Job 38:22). He delivers that blessing out of His own inexhaustible fullness. He will bless the work of their hands, indicating that blessing is obtained through work. On the one hand God gives the blessing, on the other hand we have to make it our own, which means that we have to work for it (Proverbs 10:4).

In addition to all the personal enjoyment of the blessing, His people will be a blessing to others. From their own fullness they will be able to give others. A people who are faithful and blessed, and who distribute that blessing, will command respect. All who see this people will acknowledge that the name of the LORD is proclaimed upon them. The Name of the LORD is the revelation of His glorious Being. The head of this people will be the head of all peoples. The blessing has no end, as long as they listen to the commandments the LORD has given.

God is willing to give us also “the fulness of the blessing of Christ” (Romans 15:29). That fulness of the blessing can be found in Christ Himself, “in Whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). God wants us, that is, “all the saints” (Ephesians 3:18), to “be filled up to all the fullness of God” (Ephesians 3:19). For this we may pray, for He “is able to do far more abundantly beyond all that we ask or think, according to the power that works within us” (Ephesians 3:20). If only we are focused with all our hearts on the source of all blessings, on the Giver Himself, and if our only goal is to give Him “the glory in the church and in Christ Jesus to all generations forever and ever” (Ephesians 3:21).

Deuteronomy 32:51

Introduction

This chapter is about the government of God over His people. When there is faithfulness there is blessing for the whole people. When there is unfaithfulness there is curse and there are disasters and plagues for the whole people. The blessing contains only fourteen verses, while the curse is widely reported in no less than fifty-four verses. In a long speech Moses unfolds the blessing and curse: blessing when there is obedience to the law and curse when there is disobedience to the law. Here he takes up again the promises and threats of the law of Exodus 23 (Exodus 23:20-33) and Leviticus 26 (Leviticus 26:1-39), summarizes them and expands them.

In the history of Israel there is obedience and therefore blessing only in the time of David and Solomon. For the rest, their history is one of unfaithfulness and curse. The revivals under some faithful kings have not been able to turn the final curse, because they are only temporary revivals. Here blessing and curse are national and temporary, not eternal.

God will bless the remnant of His people on the basis of the new covenant. Then he has written His law within them, and put away their sins (Jeremiah 32:33; Ezekiel 36:26; Hebrews 8:8-12). All the conditions of the new covenant have been fulfilled by the Lord Jesus.

In the history of Christianity as a whole, we do not see the people of God in a state of blessing, but of curse. That is the result of our unfaithfulness. In the Christianity, blessing and growth only occur in the beginning. Thereafter there is unfaithfulness and decline. Also in Christianity there are times of revival. But these too are phenomena without permanent effects. The general line is a descending one.

We learn this from the description of church history presented to us in the seven letters in Revelation 2-3. At each new beginning only the first phase is a time of blessing, after that the decay comes. For Christianity, there is no final recovery. It ends in the great Babylon, about which the judgment is described in Revelation 17-18.

The Blessing of Obedience

The blessings that are presented to the people in these fourteen verses are subject to conditions. Only if these are met the blessing will remain. It is God’s desire to bless. He always has blessing on reserve, even if there is only limited recovery. Moses presents the blessings as powers that will follow the people closely and overtake them. The blessing concerns all areas of life (Deuteronomy 28:3-6) and circumstances and situations of life (Deuteronomy 28:7-14).

Deuteronomy 28:3-6. The blessing “in the city” represents the blessing that believers experience in the daily fellowship with each other (cf. Psalms 133:1-3). By blessing “in the country” we can think of the activities each has in his own field of work. Blessed in “the offspring of your body”, points to the spiritual fruit that is there for God because of a state of faithfulness and devotion. “The produce of your ground” indicates (spiritual) food and “the offspring of your beasts, the increase of your herd and the young of your flock” indicates (spiritual) sacrifices.

The “basket”, in which the fruit of the land is put, and the “kneading bowl”, in which the daily bread is made, indicate that the blessing is processed into food for the heart. We can think of reading or listening to the explanation of the Word as food to the heart. The blessing “when you come in” and “when you go out” speaks of freedom in Christ (John 10:9); the whole walk is under God’s blessing.

Deuteronomy 28:7-14. A people living in the blessing in this way need not fear any enemies. Their safety is guaranteed. There are enemies, but they can’t do anything. Their enemies are a prey to the LORD. He delivers them defeated to His people. All they have to do is to chase them away. This is also the case with our spiritual enemies. The enemy has been defeated. We can resist the devil if we have taken up “the full armor of God” (Ephesians 6:13). Then the devil will flee (James 4:7).

The result is new blessing, an abundance of blessing, which is commanded by the LORD. “His good storehouse, the heavens” will open (cf. Job 38:22). He delivers that blessing out of His own inexhaustible fullness. He will bless the work of their hands, indicating that blessing is obtained through work. On the one hand God gives the blessing, on the other hand we have to make it our own, which means that we have to work for it (Proverbs 10:4).

In addition to all the personal enjoyment of the blessing, His people will be a blessing to others. From their own fullness they will be able to give others. A people who are faithful and blessed, and who distribute that blessing, will command respect. All who see this people will acknowledge that the name of the LORD is proclaimed upon them. The Name of the LORD is the revelation of His glorious Being. The head of this people will be the head of all peoples. The blessing has no end, as long as they listen to the commandments the LORD has given.

God is willing to give us also “the fulness of the blessing of Christ” (Romans 15:29). That fulness of the blessing can be found in Christ Himself, “in Whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). God wants us, that is, “all the saints” (Ephesians 3:18), to “be filled up to all the fullness of God” (Ephesians 3:19). For this we may pray, for He “is able to do far more abundantly beyond all that we ask or think, according to the power that works within us” (Ephesians 3:20). If only we are focused with all our hearts on the source of all blessings, on the Giver Himself, and if our only goal is to give Him “the glory in the church and in Christ Jesus to all generations forever and ever” (Ephesians 3:21).

Deuteronomy 32:52

Introduction

This chapter is about the government of God over His people. When there is faithfulness there is blessing for the whole people. When there is unfaithfulness there is curse and there are disasters and plagues for the whole people. The blessing contains only fourteen verses, while the curse is widely reported in no less than fifty-four verses. In a long speech Moses unfolds the blessing and curse: blessing when there is obedience to the law and curse when there is disobedience to the law. Here he takes up again the promises and threats of the law of Exodus 23 (Exodus 23:20-33) and Leviticus 26 (Leviticus 26:1-39), summarizes them and expands them.

In the history of Israel there is obedience and therefore blessing only in the time of David and Solomon. For the rest, their history is one of unfaithfulness and curse. The revivals under some faithful kings have not been able to turn the final curse, because they are only temporary revivals. Here blessing and curse are national and temporary, not eternal.

God will bless the remnant of His people on the basis of the new covenant. Then he has written His law within them, and put away their sins (Jeremiah 32:33; Ezekiel 36:26; Hebrews 8:8-12). All the conditions of the new covenant have been fulfilled by the Lord Jesus.

In the history of Christianity as a whole, we do not see the people of God in a state of blessing, but of curse. That is the result of our unfaithfulness. In the Christianity, blessing and growth only occur in the beginning. Thereafter there is unfaithfulness and decline. Also in Christianity there are times of revival. But these too are phenomena without permanent effects. The general line is a descending one.

We learn this from the description of church history presented to us in the seven letters in Revelation 2-3. At each new beginning only the first phase is a time of blessing, after that the decay comes. For Christianity, there is no final recovery. It ends in the great Babylon, about which the judgment is described in Revelation 17-18.

The Blessing of Obedience

The blessings that are presented to the people in these fourteen verses are subject to conditions. Only if these are met the blessing will remain. It is God’s desire to bless. He always has blessing on reserve, even if there is only limited recovery. Moses presents the blessings as powers that will follow the people closely and overtake them. The blessing concerns all areas of life (Deuteronomy 28:3-6) and circumstances and situations of life (Deuteronomy 28:7-14).

Deuteronomy 28:3-6. The blessing “in the city” represents the blessing that believers experience in the daily fellowship with each other (cf. Psalms 133:1-3). By blessing “in the country” we can think of the activities each has in his own field of work. Blessed in “the offspring of your body”, points to the spiritual fruit that is there for God because of a state of faithfulness and devotion. “The produce of your ground” indicates (spiritual) food and “the offspring of your beasts, the increase of your herd and the young of your flock” indicates (spiritual) sacrifices.

The “basket”, in which the fruit of the land is put, and the “kneading bowl”, in which the daily bread is made, indicate that the blessing is processed into food for the heart. We can think of reading or listening to the explanation of the Word as food to the heart. The blessing “when you come in” and “when you go out” speaks of freedom in Christ (John 10:9); the whole walk is under God’s blessing.

Deuteronomy 28:7-14. A people living in the blessing in this way need not fear any enemies. Their safety is guaranteed. There are enemies, but they can’t do anything. Their enemies are a prey to the LORD. He delivers them defeated to His people. All they have to do is to chase them away. This is also the case with our spiritual enemies. The enemy has been defeated. We can resist the devil if we have taken up “the full armor of God” (Ephesians 6:13). Then the devil will flee (James 4:7).

The result is new blessing, an abundance of blessing, which is commanded by the LORD. “His good storehouse, the heavens” will open (cf. Job 38:22). He delivers that blessing out of His own inexhaustible fullness. He will bless the work of their hands, indicating that blessing is obtained through work. On the one hand God gives the blessing, on the other hand we have to make it our own, which means that we have to work for it (Proverbs 10:4).

In addition to all the personal enjoyment of the blessing, His people will be a blessing to others. From their own fullness they will be able to give others. A people who are faithful and blessed, and who distribute that blessing, will command respect. All who see this people will acknowledge that the name of the LORD is proclaimed upon them. The Name of the LORD is the revelation of His glorious Being. The head of this people will be the head of all peoples. The blessing has no end, as long as they listen to the commandments the LORD has given.

God is willing to give us also “the fulness of the blessing of Christ” (Romans 15:29). That fulness of the blessing can be found in Christ Himself, “in Whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). God wants us, that is, “all the saints” (Ephesians 3:18), to “be filled up to all the fullness of God” (Ephesians 3:19). For this we may pray, for He “is able to do far more abundantly beyond all that we ask or think, according to the power that works within us” (Ephesians 3:20). If only we are focused with all our hearts on the source of all blessings, on the Giver Himself, and if our only goal is to give Him “the glory in the church and in Christ Jesus to all generations forever and ever” (Ephesians 3:21).