Deu 11:1-9 | KingComments | STEP | Deuteronomy 11 is the last chapter of the first part of the book. This can be seen in the first verse of Deuteronomy 12 ( ). In Deuteronomy 1-11 we have a retrospect on the wilderness journey and a look ahead to the land that Israel will take possession of. First they are taught what they are themselves, what is in their hearts, and what the flesh, that is sinful nature, is. Then the gaze is turned to the land they will inherit to warm the hearts of the people to take possession of it. Both aspects are discussed again in Deuteronomy 11. Deuteronomy 11 can be divided into three sections: 1. look back on what lies behind them, so that they may learn lessons from it. 2. show what lies before them, a description of the land, to awaken the people to long to enter the land. 3. suggest that the people are responsible for making the right choice now: the blessing or the curse. The love of God occurs in every section ( ). God has every reason to ask us for the love response. Moses addresses the word to those who have seen with their own eyes ( ) what the LORD has done in Egypt ( ) and in the wilderness ( ). They do not belong to the family condemned to die in the wilderness because of their disobedience to Kadesh-barnea ( ). They are people who were, at the time, between zero and twenty years of age ( ) and have remained alive ( ). Although young at the time, they have seen the great redemptive acts of God as a result of which they are now about to enter the promised land. Moses speaks to men aged between forty and sixty, the most responsible, a generation rich in experience. Their children don’t have that experience. He repeats his exhortation to love the LORD and to keep his commandments. Love and obedience always belong together. The constant repetition of thoughts, words and sentences is characteristic of the message of this book. The repetition shows the intensity of the LORD’s desire to mold His people so that they are ready to conquer Canaan and settle there. Through this repetition Moses tries to imprint the necessity of a full adherence to the LORD in the minds of the people. This chapter is a remarkable illustration of this hammering repeating style. We find the exhortations to love, to remember, to perceive, to worship and serve, to obey, to learn, and to walk in the ways of the LORD. In the retrospective of the past, Moses points to three special lessons: 1. The redemption from Egypt ( ). 2. The journey through the wilderness ( ). 3. The rebellion of Dathan and Abiram ( ). The LORD has destroyed Egypt “completely”, literally “till this day”. Although the extermination of the Egyptians took place forty years ago, its effect is noticeable on the day when Moses speaks his words to the people. A spiritual application is that what God did to the world when His Son died on the cross ( ) must have its effect on every day of our lives. The lesson of Egypt is that the wisdom of the world has come to an end. The letter to the Colossians shows the danger of it. Everything of God is in Christ, of Whom it is said to us: “And in Him you have been made complete, and He is the head over all rule and authority” ( ). Anyone who believes that the wisdom of the world can contribute something to taking possession of the land has not learned the lesson of what God has done with Egypt. The second lesson is the journey through the wilderness, where I meet the second enemy: my own flesh. Do I know and recognize that enemy? Do I give up the flesh to the place where rightfully it belongs, death. Do I “consider” myself “to be dead to sin” ( )? To take possession of the land, an enemy must always be expelled. The third enemy, Dathan and Abiram, comprise the third lesson. This enemy is among the people of God, can be considered as the Christian testimony. Dathan and Abiram have attempted to appropriate the authority of Moses and rebelled against it. [Korah is not mentioned, possibly because his sons have been spared ( ).] This rebellion has been seen in the posturing of the roman catholic church since the Middle Ages. The question we can attach to it is: With us, does Christ have all authority?

‏ Deuteronomy 11:1-9

Introduction

Deuteronomy 11 is the last chapter of the first part of the book. This can be seen in the first verse of Deuteronomy 12 (Deu 12:1). In Deuteronomy 1-11 we have a retrospect on the wilderness journey and a look ahead to the land that Israel will take possession of. First they are taught what they are themselves, what is in their hearts, and what the flesh, that is sinful nature, is. Then the gaze is turned to the land they will inherit to warm the hearts of the people to take possession of it. Both aspects are discussed again in Deuteronomy 11.

Deuteronomy 11 can be divided into three sections:

1. Deu 11:1-9 look back on what lies behind them, so that they may learn lessons from it.

2. Deu 11:10-21 show what lies before them, a description of the land, to awaken the people to long to enter the land.

3. Deu 11:22-32 suggest that the people are responsible for making the right choice now: the blessing or the curse.

The love of God occurs in every section (Deu 11:1 ; 13 ; 22). God has every reason to ask us for the love response.

The Deeds of the LORD for the People

Moses addresses the word to those who have seen with their own eyes (Deu 11:7) what the LORD has done in Egypt (Deu 11:3) and in the wilderness (Deu 11:5). They do not belong to the family condemned to die in the wilderness because of their disobedience to Kadesh-barnea (Deu 1:35-36). They are people who were, at the time, between zero and twenty years of age (Num 14:29-30) and have remained alive (Num 14:31). Although young at the time, they have seen the great redemptive acts of God as a result of which they are now about to enter the promised land.

Moses speaks to men aged between forty and sixty, the most responsible, a generation rich in experience. Their children don’t have that experience. He repeats his exhortation to love the LORD and to keep his commandments. Love and obedience always belong together.

The constant repetition of thoughts, words and sentences is characteristic of the message of this book. The repetition shows the intensity of the LORD’s desire to mold His people so that they are ready to conquer Canaan and settle there. Through this repetition Moses tries to imprint the necessity of a full adherence to the LORD in the minds of the people. This chapter is a remarkable illustration of this hammering repeating style. We find the exhortations to love, to remember, to perceive, to worship and serve, to obey, to learn, and to walk in the ways of the LORD.

In the retrospective of the past, Moses points to three special lessons:

1. The redemption from Egypt (Deu 11:3-4).

2. The journey through the wilderness (Deu 11:5).

3. The rebellion of Dathan and Abiram (Deu 11:6-7).

The LORD has destroyed Egypt “completely”, literally “till this day”. Although the extermination of the Egyptians took place forty years ago, its effect is noticeable on the day when Moses speaks his words to the people. A spiritual application is that what God did to the world when His Son died on the cross (Gal 6:14) must have its effect on every day of our lives.

The lesson of Egypt is that the wisdom of the world has come to an end. The letter to the Colossians shows the danger of it. Everything of God is in Christ, of Whom it is said to us: “And in Him you have been made complete, and He is the head over all rule and authority” (Col 2:10). Anyone who believes that the wisdom of the world can contribute something to taking possession of the land has not learned the lesson of what God has done with Egypt.

The second lesson is the journey through the wilderness, where I meet the second enemy: my own flesh. Do I know and recognize that enemy? Do I give up the flesh to the place where rightfully it belongs, death. Do I “consider” myself “to be dead to sin” (Rom 6:11a)? To take possession of the land, an enemy must always be expelled.

The third enemy, Dathan and Abiram, comprise the third lesson. This enemy is among the people of God, can be considered as the Christian testimony. Dathan and Abiram have attempted to appropriate the authority of Moses and rebelled against it. [Korah is not mentioned, possibly because his sons have been spared (Num 26:9-11).] This rebellion has been seen in the posturing of the roman catholic church since the Middle Ages. The question we can attach to it is: With us, does Christ have all authority?

Difference Between Egypt and Canaan

Keeping the Word of God gives spiritual strength (1Jn 2:14b). If we take to heart the lessons of Deu 11:1-7, the Word of God is given the opportunity to give us strength to take possession of the land: “Strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light” (Col 1:11-12).

The inheritance speaks of the realm of peace that encompasses both earth and heaven and over which, according to God’s counsel, we will reign together with the Lord Jesus. Of this Paul says: “Which He purposed in Him with a view to an administration suitable to the fullness of the times, [that is,] the summing up of all things in Christ, things in the heavens and things on the earth. In Him 11also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will” (Eph 1:9b-11).

There is also an inheritance in the light that is already our part and can be enjoyed by us. That is the kingdom of the Son of the love of the Father, Who “rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13). That is where we are already. The fruits of the land of Canaan are a picture of the blessings of that inheritance.

In addition to the characteristic “flowing with milk and honey”, a special land feature is added, namely that the land will drink water “from the rain of heaven” (Deu 11:11). The rain of heaven makes the fruit grow well in the land (Deu 11:14 ; 17). This characteristic is the big difference with the way Egypt is supplied with water. Egypt has practically no rain. Fertility is obtained in Egypt by an annual overflowing of the river Nile and harnessing manmade irrigation systems. This means that fertility in Egypt mainly results of men’s efforts and is not exclusively caused by the rain of heaven as in Israel.

Egypt says that the Nile is his (Eze 29:3). He does not think about its origin. Egypt represents the man of the world who believes that he derives all his blessing from natural sources. The natural man hogs this blessing without thinking of God. He believes he is entitled to it and sees it as the result of his own efforts.

The blessing of the promised land just comes from the heaven of God. The land is under His constant care. His eyes are always on it, all year round (Psa 65:9-13). Wouldn’t these eyes notice all the needs of His children? And are not His love and His power great enough to meet these needs?

The rain has to do with doctrine, teaching. The teaching of Moses is also a rain (Deu 32:2). It represents the blessing we receive through the preaching that emanates from the glorious Head in heaven, and through His gifts comes to us to perfect us as saints.

The rain is here in connection with the land. This blessing is also present but obvious. It requires the coming down of the heaven, without natural resources. In all ecclesiastical systems where ‘the water’ is conducted through human regulations and statutes, very little can be heard about the heavenly blessings. That is not for nothing. Providing or obtaining blessing from the Lord does not involve theological instruction and diplomas, but obedience of the heart.