Love the Lord Your God

Deuteronomy is a rehearsal of the covenant for a new generation of Israelites just before the conquest. Moses preaches to Israel during the final weeks east of the Jorden.

Tonight we will see how Moses is giving the people all they need

the oneness and uniqueness of Yahweh, the God of Israel, over against all other gods;

Yahweh’s covenant love for Israel in making them his people; Yahweh’s universal sovereignty over all peoples;

Israel as Yahweh’s model for the nations; the significance of the central sanctuary where Yahweh is to be worshiped;

Yahweh’s concern for justice—that his people reflect his character; the blessings of obedience and the dangers of disobedience.

This book has a huge influence on the rest of the Old Testament.

Deuteronomy has perhaps had more influence on the rest of the biblical story (both Old and New Testaments) than any other book of the Bible. The continuation of Israel’s history (Joshua–Kings) is written mostly from its perspective, so that this history portion has come to be called the Deuteronomic History. Deuteronomy likewise had considerable influence on Israel’s and Judah’s prophets, especially Isaiah and Jeremiah, and through them deeply influenced the major figures of the New Testament (especially Jesus and Paul).

But for tonight it is important to see that Deut is a restatement of the covenant for a new generation who are about to enter into the promosed land for the first time as a nation. How will they go?

Gordon D. Fee and Douglas K. Stuart, How to Read the Bible Book by Book: A Guided Tour (Grand Rapids, MI: Zondervan, 2002), 56–57.

Deuteronomy Chapter 6 is part of the great exhortation in chapters 4-11. In this section Moses sets before the people a blessing and a curse.

Chapter 6 is part of the great exhortation in chapters 4-11. In this section Moses sets before the people a blessing and a curse.

Deuteronomy 11:26 NIV

26 See, I am setting before you today a blessing and a curse—

But for tonight it is important to see that Deut is a restatement of the covenant for a new generation who are about to enter into the promosed land for the first time as a nation. How will they go?

The stipulations (chs. 5–26) begin with a restatement of the Ten Commandments, while the laws in chapters 12–26 tend to follow their vertical/horizontal order, having first to do with an individual’s relationship with God and then with one another.

At issue is not simply a choice between Yahweh and a Baal—although that too is involved—but syncretism, i.e., thinking that Yahweh can be worshiped in the form of, or alongside, Baal and Ashtoreth (Asherah), the Canaanite fertility gods. Since Yahweh is one Lord, not many—as are the pagan gods—he must not be worshiped at the high places where Baal and Ashtoreth were worshiped, and since Yahweh made human beings alone to bear his image () and does not have “form” as such (the second commandment), they must not think that he can be given form in some way by human beings (see especially ). You will notice how this issue recurs throughout the rest of the story, right through 2 Kings, and continues as a predominant feature in the prophets.

God has been faithful in the past, rewarding Israel for their faithfulness and likewise punishing them for unfaithfulness. Now they must again commit to being his people.

God has been faithful in the past, rewarding Israel for their faithfulness and likewise punishing them for unfaithfulness. Now they must again commit to being his people

The stipulations (chs. 5–26) begin with a restatement of the Ten Commandments, while the laws in chapters 12–26 tend to follow their vertical/horizontal order, having first to do with an individual’s relationship with God and then with one another.

This is so imoortant that even “heaven and earth” witness this agreenment between God and his people (4:26)

What drives Deuteronomy from beginning to end—an uncompromising monotheism coupled with an equally deep concern for Israel’s uncompromising loyalty to Yahweh (“the LORD”) their God.

1. The constant reminder that Israel is about to possess “the land” (a word that occurs more than one hundred times in Deuteronomy). God in his love is about to fulfill the oath he made with Abraham. But the land is currently under the control of the Canaanites.

Gordon D. Fee and Douglas K. Stuart, How to Read the Bible Book by Book: A Guided Tour (Grand Rapids, MI: Zondervan, 2002), 57.

2. The relentless demand that, when entering the land, Israel not only avoid idolatry but that they completely destroy the places of Canaanite worship as well as the Canaanite peoples. If they do not, Canaanite idolatry will destroy Israel’s reason for being. This motif begins in the historical prologue (2:34; 3:6) and continues as a divine demand throughout (7:1–6, 23–26; 12:1–3; 13:6–18; 16:21–17:7; 20:16–18; cf. 31:3). The only hope for Israel to bless the nations (4:6) is for them to obliterate all forms of idolatry and to walk in the ways of the God who redeemed them to be his people (5:32–33).

3. The requirement that they regularly worship at one central sanctuary, “the place the Lord your God will choose as a dwelling for his Name” (12:11). You will recognize this as carrying over the theme of the presence of God in the tabernacle into their new setting in the promised land. Note how often this theme, which begins in 12:5, is repeated thereafter (12:11, 14, 18, 26; 14:23–25; 15:20; 16:2–16; 17:8–10; 26:2). Yahweh, the one and only God, will dwell among his one people in one place; he is not like the many pagan gods who can be worshiped at many high places throughout the land.

This motif in particular creates tension throughout the book between God’s goodness in bringing them into “this good land” and God’s awareness that Israel will fail nonetheless. Thus at both the beginning and the end, there are prophecies that the curses will eventually come upon them; their failure to keep covenant will result in loss of the land and in exile (4:25–28; 30:1; see 29:19–28 and 32:15–25), but God’s enduring love will result in their being restored to the land through a “second exodus” (4:29–31; 30:2–10; 32:26–27, 36–43). As you read on from here in both the Old Testament and New, you will see how often this theme recurs.

Then comes the primary commandment of all, namely, that they should love Yahweh their God totally (6:1–25), with emphasis on (1) Yahweh’s being the only God there is, (2) his redeeming them so as to make them his people, and (3) his gracious gift of the bountiful land. Next comes the Israelites’ need to destroy the pagan peoples who now inhabit their promised land so that Israel will not succumb to syncretistic idolatry (7:1–26), followed by Moses’ urging them not to forget God in the midst of their plenty (8:1–20), accompanied by the reminder that the gift of the bountiful land had nothing to do with their own righteousness (9:1–6). Indeed, Israel has a history of stubbornness (9:7–29). The final section (10:1–11:32) anticipates what comes next, reminding the people of the central role of the ark of the covenant and urging that they fear and obey God. The choice is theirs with regard to whether it will be blessing or curse (11:26–32).

4:1–43

Introduction to the Great Exhortation

Gordon D. Fee and Douglas K. Stuart, How to Read the Bible Book by Book: A Guided Tour (Grand Rapids, MI: Zondervan, 2002), 57–58.

Introduction to the Great Exhortation

Note how this introduction sets forth the emphases of the rest of the book: God’s speaking his covenant directly to the people in the form of the Ten Commandments (vv. 12–14); God’s uniqueness, both as to his character and over against idols, which cannot speak or hear (vv. 15–31); God’s choice of Israel to be his unique people (vv. 32–38); the prophecy of Israel’s eventual failure and restoration (vv. 25–31).

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4:44–11:32

The Great Exhortation

Watch now as the themes introduced in 4:1–43 are developed in this eloquent speech. It opens with the Ten Commandments (5:1–21), for this is the code that will be spelled out in chapters 12–26. This is followed by a reminder of Moses’ mediatorial role at Horeb/Sinai (5:22–33), but even here the emphasis is on God and his longing for the Israelites’ obedience.

Then comes the primary commandment of all, namely, that they should love Yahweh their God totally (6:1–25), with emphasis on (1) Yahweh’s being the only God there is, (2) his redeeming them so as to make them his people, and (3) his gracious gift of the bountiful land. Next comes the Israelites’ need to destroy the pagan peoples who now inhabit their promised land so that Israel will not succumb to syncretistic idolatry (7:1–26), followed by Moses’ urging them not to forget God in the midst of their plenty (8:1–20), accompanied by the reminder that the gift of the bountiful land had nothing to do with their own righteousness (9:1–6). Indeed, Israel has a history of stubbornness (9:7–29). The final section (10:1–11:32) anticipates what comes next, reminding the people of the central role of the ark of the covenant and urging that they fear and obey God. The choice is theirs with regard to whether it will be blessing or curse (11:26–32).

Gordon D. Fee and Douglas K. Stuart, How to Read the Bible Book by Book: A Guided Tour (Grand Rapids, MI: Zondervan, 2002), 59–60.

Before the great stipulations of the covenant are spelt out Moses describes their nature, describes how they are to be applied and shared from one generation to the next.

Deuteronomy is a rehearsal of the covenant for a new generation of Israelites just before the conquest

rehearsal of the covenant for a new generation of Israelites just before the conquest

1. Exhortation to Keep God’s Law

Deuteronomy 6:1–3 NIV

1 These are the commands, decrees and laws the Lord your God directed me to teach you to observe in the land that you are crossing the Jordan to possess, 2 so that you, your children and their children after them may fear the Lord your God as long as you live by keeping all his decrees and commands that I give you, and so that you may enjoy long life. 3 Hear, Israel, and be careful to obey so that it may go well with you and that you may increase greatly in a land flowing with milk and honey, just as the Lord, the God of your ancestors, promised you.

Deut

6:1 Moses obeys God’s command in 5:31 to teach the law to the nation. This will show the people how to maintain the covenant when they enter the land their inheritance. This will see the promise of God to Abraham come to pass.

6:2-3 In 5:32 the people are instructed to not turn to the left or the right. In 6:2 they now are shown how to stay on track. First they are to fear the lord, and the fear of the Lord will result in them obeying the law for the generations to come.

In 5:33 the people are instructed to walk in the ways of the lord. In 6:3 it is restated in the apeal to hear and obey the Lord.

The result of staying focused on obeying the Lord in chapter 5:33 and 6:3b is sucess, prosperity for many years in the land flowing with milk and honey. This has always been God’s promise to the patriarchal ancestors of Israel and affirmed to Moses in ,

Milk and honey describes the richness of the land of promise. Milk represents the product of human labour on th efarm and the honey represents the product of nature. Together they represent the fullness of blessings associated with the fulfilment of God’s promises.

This abundance of Cannan is not literal but it is a poetic description of Cannan’s bounty and fertility is real and a dramatic contrast to the deprivations of Eygpt and the wanderings in the dessert.

Deuteronomy 6:4–5 NIV

4 Hear, O Israel: The Lord our God, the Lord is one. 5 Love the Lord your God with all your heart and with all your soul and with all your strength.

Deut

God is lovely

4:1–43

Introduction to the Great Exhortation

Note how this introduction sets forth the emphases of the rest of the book: God’s speaking his covenant directly to the people in the form of the Ten Commandments (vv. 12–14); God’s uniqueness, both as to his character and over against idols, which cannot speak or hear (vv. 15–31); God’s choice of Israel to be his unique people (vv. 32–38); the prophecy of Israel’s eventual failure and restoration (vv. 25–31).

Now in Chapter 6 we see a primary moment The Shema

Verse 4 and 5 is a primary moment. it is in the Shema (6:4–5), which became the distinguishing mark of Judaism and is identified by Jesus as “the first commandment”: “Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength.” The reason they are to love Yahweh in this way is that he first loved them—when they were slaves and counted for little: “The Lord did not set his affection on you and choose you because you were more numerous than other peoples.… But it was because the Lord loved you and kept the oath he swore to your forefathers that he … redeemed you from the land of slavery” (7:7–8; cf. 4:37). Thus, everything is predicated on Yahweh’s love and faithfulness and his actions that flow out of that love and faithfulness. This concern creates 3 features of the book:

This is what Jesus picks up on in matt 22:37-40

2. The relentless demand that, when entering the land, Israel not only avoid adultery but that they completely destroy the places of Canaanite worship as well as the Canaanite peoples. If they do not, Canaanite idolatry will destroy Israel’s reason for being. This motif begins in the historical prologue (2:34; 3:6) and continues as a divine demand throughout (7:1–6, 23–26; 12:1–3; 13:6–18; 16:21–17:7; 20:16–18; cf. 31:3). The only hope for Israel to bless the nations (4:6) is for them to obliterate all forms of idolatry and to walk in the ways of the God who redeemed them to be his people (5:32–33).

At issue is not simply a choice between Yahweh and a Baal—although that too is involved—but syncretism, i.e., thinking that Yahweh can be worshiped in the form of, or alongside, Baal and Ashtoreth (Asherah), the Canaanite fertility gods. Since Yahweh is one Lord, not many—as are the pagan gods—he must not be worshiped at the high places where Baal and Ashtoreth were worshiped, and since Yahweh made human beings alone to bear his image () and does not have “form” as such (the second commandment), they must not think that he can be given form in some way by human beings (see especially ). You will notice how this issue recurs throughout the rest of the story, right through 2 Kings, and continues as a predominant feature in the prophets.

4:1–43

Introduction to the Great Exhortation

Note how this introduction sets forth the emphases of the rest of the book: God’s speaking his covenant directly to the people in the form of the Ten Commandments (vv. 12–14); God’s uniqueness, both as to his character and over against idols, which cannot speak or hear (vv. 15–31); God’s choice of Israel to be his unique people (vv. 32–38); the prophecy of Israel’s eventual failure and restoration (vv. 25–31).

Deut

Deuteronomy 6:6–9 NIV

6 These commandments that I give you today are to be on your hearts. 7 Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. 8 Tie them as symbols on your hands and bind them on your foreheads. 9 Write them on the doorframes of your houses and on your gates.

Deuteronomy 6:10–15 NIV

10 When the Lord your God brings you into the land he swore to your fathers, to Abraham, Isaac and Jacob, to give you—a land with large, flourishing cities you did not build, 11 houses filled with all kinds of good things you did not provide, wells you did not dig, and vineyards and olive groves you did not plant—then when you eat and are satisfied, 12 be careful that you do not forget the Lord, who brought you out of Egypt, out of the land of slavery. 13 Fear the Lord your God, serve him only and take your oaths in his name. 14 Do not follow other gods, the gods of the peoples around you; 15 for the Lord your God, who is among you, is a jealous God and his anger will burn against you, and he will destroy you from the face of the land.

Deut

Deuteronomy 6:16–19 NIV

16 Do not put the Lord your God to the test as you did at Massah. 17 Be sure to keep the commands of the Lord your God and the stipulations and decrees he has given you. 18 Do what is right and good in the Lord’s sight, so that it may go well with you and you may go in and take over the good land the Lord promised on oath to your ancestors, 19 thrusting out all your enemies before you, as the Lord said.

Deut

Deuteronomy 6:20–25 NIV

20 In the future, when your son asks you, “What is the meaning of the stipulations, decrees and laws the Lord our God has commanded you?” 21 tell him: “We were slaves of Pharaoh in Egypt, but the Lord brought us out of Egypt with a mighty hand. 22 Before our eyes the Lord sent signs and wonders—great and terrible—on Egypt and Pharaoh and his whole household. 23 But he brought us out from there to bring us in and give us the land he promised on oath to our ancestors. 24 The Lord commanded us to obey all these decrees and to fear the Lord our God, so that we might always prosper and be kept alive, as is the case today. 25 And if we are careful to obey all this law before the Lord our God, as he has commanded us, that will be our righteousness.”

Love the Lord Your God

Love the Lord Your God

1. The Nature of Commitment

1. Exhortation to Keep God’s Law

2. Commitment to Love

3. Share the Love of God

4. The Fear of the Lord and Avoid Idolitry

5. Don’t Play with Sin

6. How to Teach the Next Generation