Page 113 - Pentateuch - Student Textbook

and one-half of Manasseh to settle on the east of the Jordan River if they first helped the others
conquer the land on the west. He also mentions the greatest pain in his own life. He had pleaded with
the LORD, “Let me go over and see the good land… (3:25).” He was refused and told to commission
Joshua to take his place (3:21-29). This is the history of God dealing with Israel in covenant.

The words of Moses become more pointed. Historical references continue,
but they serve more as illustrations. The call is to hear and follow, to
neither add to nor subtract from God’s word, and to keep “the commands
of the LORD your God that I give you (4:1, 2).” Part of God’s goal is for
Israel to “live” (v. 1) and part is for other nations to see and say, “Surely
this great nation is a wise and understanding people (v. 6).” They are to
teach the laws to their children as well (4:10). The focus of this call to
obedience is on God more than behavior. Their obedience will reflect their
love and fear of him. The temptation will be to follow other gods, images
in the shape of a human or animals or stars. He lists the idol possibilities in
the reverse of their creation order. Once God is abandoned, people slide to
lower and lower gods. Such idolatry will result in the loss of life and land.
They will be scattered among the nations. Even if these things should
happen, YHWH would still be the merciful God toward them (4:15-31).

We might wonder about the promise of forgiveness given here at the
Fig. 73: Hittite vassal treaty, 1235 beginning of God’s dealings with this new generation. If it is a foregone
B.C. conclusion that Israel will fail, will be scattered, and will be forgiven, isn’t
the call to obedience weakened? The lesson of Exodus and God giving
Israel a second chance reminds us of the spiritual principles involved. The assurance of forgiveness, even
before sin is committed, actually strengthens obedience. Instead of giving up in despair, the sinner is
urged to turn to God ever more thoroughly. God’s greatness is actually better displayed through his
forgiveness than through his destructive judgment. “If you, LORD, kept a record of sins, Lord, who could
stand? But with you there is forgiveness, so that we can, with reverence, serve you (Ps. 130:3, 4).”

The remarkable history of Israel is the prime example of God’s care. “Has anything so great as this ever
happened (4:32)?” “Has any other people heard the voice of God and lived (4:33)?” “Has any god tried
to take for himself one nation from another…by signs (4:34)?” Israel is called to witness the truth of
God’s hand and to keep this truth deep in their hearts. This is the only way they will ever obey (4:39, 40).

All of this is quite personal between God and his people. We should not emphasize the form of a vassal
treaty over the content. Note the appeal to the mind (vv. 3, 9, 12, 15, 34-36), the senses (vv. 5, 6, 19,
28), and the learning/teaching process (vv. 1, 6, 10, 12, 28, 30, 32, 33, 36). The relationship is not a
distant one in time either. God speaks repeatedly about “today” (vv. 4, 8, 20, 38-40). He is helping
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Israel because of His love as exampled by the way he brought them “out of Egypt by his Presence and
great strength (4:37).” The word “Presence” in the NIV is literally “with His face,” a striking Hebrew way
to express God’s involvement. “God used no intermediary (such as an angel) in freeing Israel, but as a
sign of His favor, freed them personally.”
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119 Jeffrey H. Tigay, Deuteronomy (Philadelphia: The JPS Torah Commentary, 1996), p. 42.
120 Ibid., 57.

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