Scripture About God Commanding Israel to Crush Babies Heads

"Deuteronomy 1–xvi: An Exhortation to Obedience, Part i," Sometime Testament Student Manual Genesis-two Samuel (1980), 214–222

(nineteen-1) Introduction

If yous knew that you had but a short time to live, what would you lot want to say to your family? Of what would y'all warn them? Would yous desire to remind them of annihilation?

This was the position Moses was in when he wrote the book of Deuteronomy. The long journey from Egypt to Canaan was over. Israel was most to enter the promised land, but Moses could not go with them. What could he say to this people, in parting, whom he had loved and led for forty years? And if he spoke, would they heed his words of counsel any better than they had in the past?

Blessings from the Lord are based upon obedience. We tin can no more than disobey God's commands and reap promised rewards than we can enjoy the benefits of electricity without conforming to the concrete laws that govern its furnishings. The principle of free agency allows u.s.a. to brand our own choices, to seek our own goals. Some choices, however, are meliorate than others. Wise children of our Male parent in Heaven understand the spiritual laws of cause and result and govern themselves accordingly. Unwise children do not. The former reap the promised blessings; the latter sometimes reap the sorest cursings.

"Cursings are the opposite of blessings, and the greater the opportunity given a people to earn blessings, the more severe will be the cursings heaped upon them, if they exercise not measure up and gain the proffered rewards. Failure to pay tithing, for instance, brings condemnation upon the covenant people, whereas the people of the world—non beingness specifically obligated to keep this law—do not suffer the same penalties for not-tithe paying. (Mal. 3:seven–12.) 'Hearken and hear, O ye my people, saith the Lord and your God, ye whom I delight to anoint with the greatest of all blessings, ye that hear me; and ye that hear me non will I curse, that take professed my proper name, with the heaviest of all cursings.' (D. & C. 41:1.)" (McConkie, Mormon Doctrine, p. 175.)

Notes and Commentary on Deuteronomy 1–16

(19-2) Deuteronomy i:1. These Be the Words of Moses

Deuteronomy is a championship formed from the ii Greek words deutero, "2d," and nomos, "law." Thus, the championship means "the second law," or "the repetition of the law" (see Fallows, Bible Encyclopedia, s.5. "Deuteronomy," 1:522). The Christian world adopted this descriptive championship from the Septuagint (the first Greek translation of the Former Testament written in the second century earlier Christ) rather than the Jewish name for the volume, Eileh Hadvareem, which is the first two words of the book in Hebrew (translated as "these exist the words").

The translators of the Septuagint called the fifth volume written by Moses the second police force because in it Moses summarized the Mosaic lawmaking in 3 final discourses he gave to Israel before leaving them. This proper noun, however, does non imply that he gave them a new law in any sense of the word, nor that he merely repeated what had already been given. Moses knew that he was soon to get out Israel. State of israel was by this time camped in Moab across the Hashemite kingdom of jordan from the promised land. Joshua would soon atomic number 82 them to battle against the Canaanites to take possession of the land of promise. In three carve up discourses Moses eloquently exhorted Israel to look to the laws given them by God so that they could enjoy God'due south favor and protection in the futurity.

In the showtime address (Deuteronomy one:half dozen–iv:40), Moses recounted the well-nigh important events in the wanderings in the wilderness and reminded Israel that they must not forget the laws given them at Sinai.

The second address (chaps. 5–26) contains Moses' review of the law, including the Ten Commandments (see Deuteronomy 5:six–21). But his purpose was far more than than a mere review. These chapters contain a "description, explanation, and enforcement of the most essential contents of the covenant revelation and covenant laws, with emphatic prominence given to the spiritual principle of the police and its fulfilment, and with a further development of the ecclesiastical, judicial, political, and civil organization, which was intended as a permanent foundation for the life and well-beingness of the people in the state of Canaan." (Keil and Delitzsch, Commentary, 1:3:270).

The third and final accost (chaps. 27–30) was a call for Israel to renew the covenant and a alarm of the consequences of failing to do so. Moses again solemnly reviewed the Lord'due south goodness to them and all that He had done for them, and then Moses advised Israel to make the covenant with God and so that the curses would not come upon them.

Chapters 31 through 34 are a supplement, perhaps not written past Moses, which recount the selection and ordination of Joshua as Moses' successor and the "decease" of Moses. (Other sources indicate that Moses did not dice but was translated. Encounter Reading xx-35.)

The value of Deuteronomy is shown in the fact that, of all the 5 books of the Pentateuch, Deuteronomy is quoted more often by the Old Testament prophets than any other book of the Law.

"Deuteronomy has been made virtually use of past the prophets, only because it is best calculated to serve every bit a model for prophetic declarations, as also because of the inward harmony that exists between the prophecies and the laws upon which they are based." (Fallows, Bible Encyclopedia, due south.v. "Deuteronomy," ane:523.)

(19-3) Deuteronomy i:1–four. "And It Came to Pass … That Moses Spake unto the Children of Israel"

Moses "speaks like a dying father to his children. The words are earnest, inspired, impressive. He looks dorsum over the whole of the forty years of their wandering in the desert, reminds the people of all the blessings they take received, of the ingratitude with which they take so often repaid them, and of the judgments of God, and the beloved that continually broke forth backside them; he explains the laws again and again, and adds what is necessary to complete them, and is never weary of urging obedience to them in the warmest and most emphatic words, considering the very life of the nation was bound up with this; he surveys all the storms and conflicts which they have passed through, and, beholding the future in the by, takes a survey too of the future history of the nation, and sees, with mingled sorrow and joy, how the three great features of the by—viz. apostasy, punishment, and pardon—go along to repeat themselves in the future as well." (Keil and Delitzsch, Commentary, 1:3:276).

(xix-iv) Deuteronomy i:5–3:20

These verses are a review by Moses of the instructions given past the Lord during the desert wanderings. They as well gear up forth Moses' view of how well Israel carried out those instructions. The people failed many times to listen their God. Moses feared they would fail again once he had departed from them, so he gave the lengthy counsel recorded in Deuteronomy.

(nineteen-5) Deuteronomy ii:vii, xiv, sixteen

This account clarifies events also recorded in Exodus or Numbers. Israel came to Sinai in the third month post-obit their divergence from Egypt (meet Exodus 19:i–2). They departed from Mount Sinai on the twentieth twenty-four hours of the second month of the second year, then it seems that they remained nigh Mount Sinai for nearly a whole year. Afterwards an eleven-day journeying to Kadesh, men were sent into the land of Canaan to search out the state. Their return with a negative report of walled cities and strong inhabitants so discouraged Israel that they began to murmur against the Lord. (See Numbers 13:26–33.) They had expected to move into the promised land without attempt. Equally a upshot of their lack of spiritual readiness, they were compelled to wander thirty-8 more years in the desert.

"The Israelites were xi days in going from Horeb to Kadesh-barnea, where they were nearly the verge of the promised state; later on which they were thirty-8 years wandering up and down in the vicinity of this place, non being permitted, considering of their rebellions, to enter into the promised remainder, though they were the whole of that time inside a few miles of the land of Canaan!" (Clarke, Bible Commentary, one:737.)

This situation adds poignant pregnant to the phrase "so near, and yet so far."

(19-vi) Deuteronomy 3:25–29

For discussion of why Moses was refused archway into the promised land see Reading eighteen-13.

(19-7) Deuteronomy four:one–viii. What of Those Who Claim the Bible Is Consummate and Cite Revelation 22:18–19 as Proof?

It is non uncommon for those who object to Latter-mean solar day Saint belief in modernistic scripture to cite Revelation 22:xviii–19 equally proof that all revelation is contained in the Bible. Moses, however, uttered the same warning in Deuteronomy 12:32. This reference indicates that whatever warning not to add to the things written refers merely to the writings of that particular prophet. On this subject President Brigham Young stated:

"The maxim which we have quoted, and which constitutes the sweeping argument of modern Christians against new revelation, merely alludes to this item book [Revelation], which was to be kept sacred, as the give-and-take of the Lord to John, and not to the whole Bible; nor does it prohibit the Saints in his day, or the Saints in any future time, from getting new revelation for themselves. That is not all; if nosotros turn to the writings of Moses, nosotros observe the aforementioned sentiment, and almost the aforementioned language used. Moses says, 'Ye shall not add together unto the give-and-take which I command you, neither shall ye diminish ought from it, that ye may proceed the commandments of the Lord your God which I command you lot.' And so if such quotations are given with the intent to shut the heavens, and put an end to all new revelation, so the revelations given to Prophets who arose afterward Moses, and the revelations given to Jesus Christ and his Apostles, including John and his revelation on the Island of Patmos, all amount to null, and are non worthy of our discover. This 'sweeping argument,' when it is examined, sweeps abroad rather besides much; besides, John'south Gospel and his epistle to his brethren were written after he wrote his revelation on the Isle of Patmos, consequently he would destroy his own arrangement; but it sets forth the ignorance and short-sightedness of those who have not the testimony of Jesus, which is the spirit of prophecy." (In Journal of Discourses, 1:242–43.)

(19-viii) Deuteronomy 4:nine–24

Moses was anxious for the people to remember the Lord. This remembrance was to come through keeping the law. Why, and so, didn't the Lord show Himself to Israel at Sinai? (see v. 15–16).

(19-9) Deuteronomy iv:25–31. The Handful and Gathering of Israel

Moses had no illusions about how long Israel would remain obedient. Here he prophetically foresaw one of the most common themes in the Old Testament: the scattering of Israel because of their wickedness, but also the dandy gathering that is to take place "in the latter days" (v. 30). The Lord pointed out two reasons why Israel shall exist regathered. First, many of latter-day Israel will turn to the Lord (see 5. 29); second, the covenants Jehovah made with Israel's fathers (the patriarchs) will be kept (encounter v. 31, 37). This gathering involves a return to the lands of Israel's inheritance, merely, more of import, it involves a spiritual gathering, that is, a render to the covenants and laws of God. Elderberry Bruce R. McConkie explained spiritual gathering in this way:

"As is well known, ancient Israel was scattered amid all the nations of the earth because they forsook the Lord and worshipped false gods. As is too well known, the gathering of Israel consists of receiving the truth, gaining once more a true cognition of the Redeemer, and coming back into the true fold of the Skillful Shepherd. In the language of the Book of Mormon, it consists of being 'restored to the truthful church and fold of God,' so being 'gathered' and 'established' in various 'lands of promise.' (ii Ne. 9:2.) 'When they shall come up to the knowledge of their Redeemer, they shall be gathered together again to the lands of their inheritance.' (2 Ne. 6:11.)

"Two things are accomplished by the gathering of Israel: Showtime, those who have thus called Christ as their Shepherd; those who take taken upon themselves his proper name in the waters of baptism; those who are seeking to enjoy his Spirit hither and now and to be inheritors of eternal life hereafter—such people need to exist gathered together to strengthen each other and to aid i some other perfect their lives.

"And 2nd, those who are seeking the highest rewards in eternity demand to be where they can receive the blessings of the house of the Lord, both for themselves and for their ancestors in Israel who died without a knowledge of the gospel, but who would have received it with all their eye had opportunity afforded." ("Come: Let Israel Build Zion," Ensign, May 1977, p. 117.)

(19-10) Deuteronomy iv:41–49. What Does It Mean That Moses "Severed Three Cities"?

The police force of Moses provided cities of refuge for persons guilty of involuntary manslaughter until their cases could be judged or until the high priest died (see Numbers 35:6, 14; Joshua twenty:one–6). The argument that Moses "severed three cities" ways that before his death he set apart these cities as cities of refuge (Deuteronomy 4:41). The cities mentioned were on the eastern side of the Jordan across from where nearly of the Israelites would settle. Later, boosted cities of refuge were ready aside within the promised land.

Mt. Hermon

Mt. Carmel

Mt. Tabor

Mt. Gilboa

Mt. Pisgah

Mt. Nebo

Bashan

Gilead

Canaan

Ammon

Aroer

Dibon

Heshbon

Rabbah

Edrei

Ashtaroth

The rex's highway

(nineteen-eleven) Deuteronomy v

Moses reminded Israel of God's covenant with them at Mount Horeb (Sinai), beginning with a review of the great fundamental principles known equally the Ten Commandments (run into v. 6–21). Moses' special admonition is given in verses 29, 32, and 33.

The police of Moses represents a gospel orientation (see Reading 12-one), and these verses demonstrate such an orientation. In this section of Deuteronomy Moses issued a call to obedience, to commitment, to righteousness, to holiness. Moses taught that blessings, both temporal and spiritual, follow those who answer that call and, conversely, that punishments and misery come to those who practise not heed it.

(19-12) Deuteronomy half-dozen:4–9. "Hear, O Israel; The Lord Our God Is One Lord"

Verse 4 begins what is known among Jewish people equally the Shema (from the Hebrew word pregnant "hear"). "The Shema is in Jewish thought the supreme affirmation of the unity of God and is frequently chosen 'the credence of the yoke of the Kingdom of Heaven'" (Encyclopaedia Judaica, s.v. "Shema, Reading of," The Shema in Jewish Thought, 14:1372). The entire Shema, which consists of Deuteronomy 6:4–nine; Deuteronomy 11:13–21; and Numbers xv:37–41 (in that order), is recited twice daily by all devout Jews as an evening and a morn prayer. It has become traditional for Jewish martyrs to face up expiry with the Shema on their lips. In fact, "Jewish devotional manuals sometimes advise the worshiper to have in mind while reciting the Shema that if he is chosen upon to suffer martyrdom for the sanctification of God's name he volition practise so willingly and with joy" (Encyclopaedia Judaica, s.v. "Shema, Reading of," The Shema in Jewish Thought, xiv:1373). The Shema passage in Deuteronomy 6 is of interest to Christians also because Jesus said that verse five independent the greatest commandment in the constabulary (see Matthew 22:36–37). It is the sum and substance of all other commandments, for if people loved God with all their eye, might, mind, and forcefulness, every aspect of their lives would be devoted to righteousness and holiness. And if these words were constantly in their hearts (see v. 6) and they sought to teach them to their children in every way possible, in every aspect of their lives, through precept and case, at night and in the twenty-four hour period, at dwelling or elsewhere, all of society would exist dramatically altered. In that respect, this belief of the Jews is correct. The Shema, if it truly is an affirmation of organized religion and not just words, should be the supreme thought in one'south heart, and it is fifty-fifty worth dying, if living means a denial of that affirmation.

In latter-day revelation the Lord taught a similar principle of commitment: "And all they who endure persecution for my name, and endure in faith, though they are called to lay down their lives for my sake nevertheless shall they partake of all this glory. Wherefore, fear not fifty-fifty unto death; for in this world your joy is not full, just in me your joy is full. Therefore, care not for the body, neither the life of the torso; but treat the soul, and for the life of the soul. And seek the face up of the Lord always, that in patience ye may possess your souls, and ye shall have eternal life." (D&C 101:35–38.)

The Lord emphasized the importance of this injunction by using figurative language commanding the people to bind these words on their foreheads and easily and to put them on the doorposts of their homes. These verses led to the Jewish customs known as the tefillin (or phylacteries) and the mezuzah.

Taking the control literally, the Jews inscribed certain scriptural passages, including Deuteronomy 6:four–9, on tiny pieces of parchment, folded them upwardly, and put them into tiny leather boxes nearly 1½ inches square. These boxes were then tied to the caput to exist over the forehead, or on the left biceps, suggesting that the wearer would "fulfill the law with the head and heart" (Fallows, Bible Encyclopedia, s.v. "phylactery," 3:1344). Some backslider Israelites later viewed these frontlets as amulets to ward off evil spirits. Thus, the Greeks called them phylacteries, which means "safeguards."

The mezuzah (Hebrew for "doorpost") was like to the tefillin in that information technology was a parchment with a scriptural passage on it inserted into a tiny, cylindrical box. The mezuzah was fastened to the door frame, and it became customary for Jews to touch or kiss the mezuzah each fourth dimension they left or entered the dwelling house.

The symbolic words of the commandment teach a beautiful lesson. The doorpost symbolizes the portals through which man moves to collaborate with his swain man. As one sets along from or returns to home, one's conscious want should exist to practise the will of God.

(19-13) Deuteronomy vi:10–15. "When Thou Shalt Have Eaten and Exist Full; Then Beware"

The sad truth that men forget God in times of peace and prosperity was eloquently taught past Moses both here and in Deuteronomy 8:11–20. Mormon also taught this truth in Helaman 12:ane–seven.

(xix-fourteen) Deuteronomy 6:xiii, sixteen; 8:iii. Jesus Used the Wisdom and Counsel of Moses in Disappointment Temptation

Elder Marion G. Romney taught that Jesus' "thorough cognition of the scriptures is evidenced past the fact that He repeatedly cited them. When the devil tempted Him to turn the stones into bread, He countered by quoting from Deuteronomy: '… Information technology is written, Human shall not live by bread lonely, merely by every word that proceedeth out of the mouth of God.' (Matthew 4:4; see Deuteronomy 8:3.) When the tempter challenged Him to cast Himself downwards from the acme of the temple, He responded by quoting from the same book: 'It is written again, Thou shalt not tempt the Lord thy God.' (Matthew four:7; see Deuteronomy 6:16.) For the tertiary time He quoted from Deuteronomy (half-dozen:13) when Satan offered Him the kingdoms of the world, saying: 'Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him but shalt thou serve.' (Matthew four:10.)" (Jesus Christ, Homo's Dandy Exemplar, Brigham Young University Speeches of the Year, Provo, Utah, ix May 1967, p. 9.)

(19-15) Deuteronomy 7:one–5. Why Did the Lord Command the Israelites to Utterly Destroy the Canaanites?

The Hittites, Hivites, and Jebusites were direct descendants of Canaan, son of Ham, and were therefore Canaanites. The Girgashites, Amorites, and Perizites were inhabitants of Canaan. (Canaanite likewise refers to one who lived in the state of Canaan, irrespective of descent.) Undoubtedly these groups had intermarried. By the time State of israel approached the promised land, these Canaanites had get an extremely wicked and idolatrous people. When Abraham was told that his seed would inherit the state of Canaan, the Lord besides told him that Israel would first be taken into captivity in Egypt because "the iniquity of the Amorites is not even so full" (Genesis fifteen:16). At present, several hundred years later, that fulness of iniquity had come.

Certain acts are so evil so destructive to the gild of the guild that the only merely reparation is the death of the guilty parties (see Exodus 21:12–17). Nephi was told that Laban's death was justified because his wickedness threatened the spiritual being of an entire future nation. The Lord began His caption of that principle by saying, "Behold the Lord slayeth the wicked to bring forth his righteous purposes" (1 Nephi 4:thirteen).

Also, the kinds of evil of which the Canaanites were guilty were and so infectious, so contaminating, that to accept shown mercy and let them survive would have proven to exist the spiritual downfall of Israel. Indeed, later on history shows that this is exactly what happened when Israel failed to follow these instructions. Moses warned Israel: "Not for thy righteousness, or for the uprightness of thine centre, dost chiliad become to possess their country: but for the wickedness of these nations the Lord thy God doth bulldoze them out from before thee" (Deuteronomy 9:5; come across too 1 Nephi 17:32–38).

Israel was not commanded to treat all her enemies in this manner. 1 commentator explained why the Canaanites were different: "The second commandment prohibits graven images in worship; it requires the devastation of all such forms of worship: 'Thou shalt not bow downward to their gods, nor serve them, nor exercise afterwards their works; merely 1000 shalt utterly overthrow them, and quite break downwardly their images' (Ex. 23:24). In Deuteronomy 12:1–xiv, the contrast is fatigued clearly: obedience means on the ane hand destroying all places of idolatrous worship, and, on the other manus, bringing offerings to God in the prescribed manner and to the prescribed place. The commandment to destroy idolatrous places and images is restated in Deuteronomy 7:5; sixteen:21, 22; Numbers 33:52; and Exodus 34:13, 14. But, in certain instances, the destruction of graven images required too the devastation of the people of the images (Deut. 7:one–5); not only are covenants with the Canaanites forbidden, but inter-marriage also. The Canaanites were 'devoted' or set apart, 'sanctified' unto death past God'southward gild. This is an important point and needs careful attention. The law specifically forbad reprisals against Egyptians or any other foreigner; instead of vengeance, they should recollect their oppression in Egypt as a means of greater dedication to justice for all nether God'due south police force (Lev. 19:33–37). Having suffered injustice at foreign easily, they should themselves be careful to avoid being similar the Egyptians, themselves the instruments of injustice. Arab republic of egypt sought to exterminate all Hebrews (Ex. i:15–22), just State of israel was required to render justice to all Egyptians in terms of their individual obedience or defiance to the constabulary. Just all Canaanites were devoted to expiry. The criterion was not enmity to State of israel but the police of God. Egypt was an enemy of God equally was Canaan, just the iniquity of the Canaanites was 'full' or total in God's sight (Gen. xv:sixteen; Lev. xviii:24–28, etc.). Prostitution and homosexuality had become religious practices to the point where the people were entrenched in depravity and proud of it. Their iniquity was 'full' or full. Appropriately, God sentenced them to death and fabricated Israel the executioner. … The Canaanites equally a whole were deserving of decease; God's patience immune them a few centuries from Abraham'south day to Joshua'south and and so His judgment was ordered executed. The failure of Israel to execute it fully became finally their ain judgment." (Rushdoony, Institutes of Biblical Police force, pp. 92–93.)

Nephi said of the Canaanites, "He that is righteous is favored of God. But behold, this people had rejected every word of God, and they were ripe in iniquity" (ane Nephi 17:35).

(19-16) Deuteronomy 7:vii–26

Co-ordinate to Moses, of all the people of the earth, Israel was the chosen of the Lord because the Lord loved Israel and "would continue the oath which he had sworn unto [their] fathers" (five. 8). Many blessings were promised to those who would keep their covenants with the Lord. The idols of other nations, Moses instructed the people, were to exist burned entirely, and neither the idols themselves nor the precious metals on them were to be taken into the homes of the Israelites (encounter v. 25–26).

(19-17) Deuteronomy 8:4. What Did Moses Mean When He Said "Thy Raiment Waxed Not Old"?

The words used by Moses affirm the thought that the dress of the Israelites did not wear out considering God gave them a miraculous durability. Some early on rabbis and Christian theologians interpreted this passage to mean that the apparel of the younger generation grew upon their backs similar the shells of snails. Israel did, withal, have limited means for producing some items of clothing.

Goshen

Wilderness of Shur

The Negev

Wilderness of Paran

Sinai

Ramses

Ezion–geber

Kadesh–Barnea

Hormah

Hebron

(nineteen-18) Deuteronomy 9:22; x:half dozen–seven. Where Are the Places Which Are Mentioned in These Verses?

Just Kadesh-Barnea may be located with any caste of certainty (see map). The other places mentioned were most likely in the wilderness of Shur and the wilderness of Paran to the s. At least 2 or three of them may have been only oases in the wilderness of Sinai. If information technology were possible to pinpoint these locations, scholars would likely know precisely which route the wandering Israelites took.

(19-nineteen) Deuteronomy 10:12–22

Here is another instance of a cute gospel concept in the Mosaic police force. Whatsoever Latter-mean solar day Saint could profitably utilize these verses as a creed. (For the pregnant of the phrase "circumcise therefore the foreskin of your heart" [v. 16], see Reading 5-17.)

(19-20) Deuteronomy 11:ten–17

The Lord drew some distinctions between Egypt and Canaan. What are they? (See Reading 19-15.)

(19-21) Deuteronomy 11:14. What Is Meant by the First Pelting and the Latter Rain?

"By the showtime or former pelting we are to understand that which savage in Judea about November, when they sowed their seed, and this served to moisten and prepare the ground for the vegetation of the seed. The latter rain savage well-nigh April, when the corn was well grown upward, and served to fill up the ears, and render them plump and perfect. … If the sometime pelting were withheld, or not sent in due flavour, at that place could exist no vegetation: if the latter pelting were withheld, or not sent in its due season, there could exist no full corn in the ear, and consequently no harvest. Of what upshot then was it that they should have their pelting in due flavor! God, by promising this provided they were obedient, and threatening to withhold it should they exist disobedient, shows that it is not a general providence that directs these things, but that the very rain of heaven falls by particular direction, and the showers are oft regulated past an especial providence." (Clarke, Bible Commentary, one:770.)

(19-22) Deuteronomy eleven:18–32

Moses pointed out to Israel that the children were not aware of all that God had done for their fathers while they were wandering in the wilderness (come across 5. two). He gave them specific instructions about teaching their children (meet 5. eighteen–nineteen) and promised them sure blessings if they obeyed.

(19-23) Deuteronomy 11:26–32. What Is the Significance of Mount Ebal and Mount Gerizim?

Moses set before State of israel both a expletive and a blessing. To symbolize them, Moses selected two of the most prominent hills in central Canaan to use as object lessons. Mount Gerizim was appointed to be the mount of blessing, and Mount Ebal the mountain of cursing.

"The 2 mountains mentioned were selected for this act, no doubt because they were opposite to i another, and stood, each about 2500 anxiety high, in the very centre of the land not just from west to east, only also from north to s. Ebal stands upon the north side, Gerizim upon the south; betwixt the two is Sichem, the present Nabulus, in a tolerably elevated valley, fertile, attractive, and watered by many springs, which runs from the south-east to the northward-due west from the foot of Gerizim to that of Ebal, and is about 1600 feet in breadth. The approval was to be uttered upon Gerizim, and the curse upon Ebal." (Keil and Delitzsch, Commentary, i:3:349–50.)

(xix-24) Deuteronomy thirteen

One very difficult trouble for those Israelites uninitiated in the ways of the Lord was discerning true prophets or the true God from false ones. These verses counseled them about this problem. Why would the Lord command that a false prophet or deceiver be put to death? (see 5. 9–11). Similar instructions were given about whole cities whose inhabitants had gone astray (see v. xv). (For an boosted test for determining true and fake prophets, meet Deuteronomy 18:18–22.)

Reference is made again to the "cursed affair" (Deuteronomy 13:17), which refers to anything sacrificed to idols or made to represent an idol or made to be used in the worship of idols. Cursed things were to be avoided by the Israelites altogether (run into Joshua vii, which records an incident in which this restriction was not followed, and lists the resulting problems).

(19-25) Deuteronomy thirteen:half-dozen–10. "Neither Shall Thine Eye Pity Him"

For an explanation of the prohibitions against pity for idolaters, run across Reading 20-9.

(nineteen-26) Deuteronomy 14:22–29. How Tin can the Law Justify the Use of Tithing to Purchase Things Lusted Later?

"The tithe, or 10th of all increase, was ordinarily contributed 'in kind'; only if the contributor lived too far from the central place for making the contribution, he could sell the material and acquit the money instead, where he could convert it back into whatever kinds of goods he desired to make his contribution and to make the thanksgiving feast which accompanied tithe paying. The goods would be used by the Levites (who produced none of their own) and by the poor (cf. D&C 119:3–6).

"The word 'lusteth' in the phrase 'whatsoever thy soul lusteth afterwards,' in [Deuteronomy xiv:26], has bad connotation to us, simply it is merely a Rex James translation of a word that means 'to long or yearn for.' Also the use of wine and other fermented fluids (here called 'strong drink') may surprise us considering nosotros practise not use them for any purpose; however, they were then commonly used in ceremonial meals. (We noted, all the same, that fermented drinks were forbidden to Priests in service, to Nazarites and to some others, according to Leviticus 10 and Numbers three.)" (Rasmussen, Introduction to the Old Testament, i:131.)

(19-27) Deuteronomy 16:1–17. What Purpose Did the Feasts and Festivals Serve?

Christmas and Easter celebrations aid the followers of Jesus Christ to remember sure peachy events in Christian history. The festivals which the Lord commanded Israel to keep served a similar purpose. Moses once again reminded his people of the solemn need to detect these festivals in merely the way and at just the time the Lord had commanded.

"From very early times the Jewish year was punctuated by the great festivals—the 'feasts of the Lord'. Some were timed to coincide with the changing seasons, reminding the people of God's constant provision for them, and providing an opportunity to return to God some token of all that he had given. Others commemorated the great events of Israel's history, the occasions when in an unmistakable way God had stepped in to deliver his people. All were occasions of whole-hearted please and enjoyment of God's skillful gifts, and at the same time sober gatherings to seek his forgiveness and cleansing.

"They were never intended to be observed out of mere formality and empty ritual. The prophets had abrupt words for those who reduced them to this level. The purpose of the festivals was spiritual: a great and glorious coming together of God and his people." (Alexander and Alexander, Eerdmans' Handbook to the Bible, p. 180.)

Points to Ponder

(xix-28) As a prelude to his phone call for Israel to commit themselves to living the laws of God and so that they could become a holy and covenant people, Moses prophesied of the scattering and eventual gathering of Israel. Are the two concepts related? Does living the laws of God have any relationship to the scattering and gathering of Israel? Read what Elder Bruce R. McConkie has said almost the gathering of Israel in our day and and then answer the questions that follow.

"At present, if those of us who take been gathered again into the sheepfold of Israel are to play the part assigned united states of america in the Lord's eternal drama concerning his people, nosotros must know that some things relative to the gathering of Israel are past, some are present, and yet others are future. We ought not to struggle through a quarter of a century or so trying to determine, as did the New Testament saints in an analogous state of affairs, what part nosotros should play in the building upward of Zion.

"The gathering of Israel and the establishment of Zion in the latter days is divided into three periods or phases. The get-go stage is past; we are at present living in the 2d phase; and the third lies ahead. Prophecies speak of them all. If we do not rightly divide the word of God, as Paul's expression is, we will face confusion and dubiousness. If on the other hand we correctly envision our proper office and know what should be done today, we shall then be able to use our fourth dimension, talents, and means to the best advantage in edifice up the kingdom and preparing a people for the second coming of the Son of Human being.

"The three phases of this great latter-day piece of work are every bit follows:

"Phase I—From the First Vision, the setting up of the kingdom on April 6, 1830, and the coming of Moses on Apr 3, 1836, to the secure establishment of the Church building in the United states of america and Canada, a menstruation of virtually 125 years.

"Phase Ii—From the creation of stakes of Zion in overseas areas, beginning in the 1950s, to the 2d coming of the Son of Man, a menses of unknown duration.

"Phase Iii—From our Lord's second coming until the kingdom is perfected and the knowledge of God covers the earth as the waters comprehend the sea, and from then until the end of the Millennium, a menstruation of 1,000 years. …

"Many things have already been restored, and many things are notwithstanding to be restored. Israel has been gathered in part, but in many respects the greatest function of the gathering of Israel is alee. The foundations of Zion have been laid, but the promised Urban center of Holiness has yet to be built. We have done some of the things destined to be accomplished in this dispensation; we are at present engaged in doing the very things reserved for our time; and there are many things ahead to exist done by our children and grandchildren and by all those who shall build on the foundation we are at present laying." ("Come: Let State of israel Build Zion," Ensign, May 1977, pp. 115–16.)

What was the cause of the scattering of Israel in the outset place? (see Deuteronomy 4:25).
Upon what footing will the Lord forgive Israel and get together her back? (come across 4:29–thirty).
We are in the second phase of the latter-day fulfillment of Moses' prophecy that State of israel would be gathered, and we are fast approaching the third stage. What conditions do you lot think are necessary for latter-twenty-four hours Israel to build the latter-day Zion?
Elder McConkie said, "Each one of us tin can build up Zion in our own lives by being pure in center" ("Come: Let Israel Build Zion," Ensign, May 1977, p. 118). What does Moses counsel Israel about their hearts? (Run across Deuteronomy 4:9, 29, 39; 4:29; vi:5–6; eight:2, 5, 14; 9:iv–5; 10:12–16; xi:xiii–18; 13:iii; 15:7–10.)

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Source: https://www.churchofjesuschrist.org/study/manual/old-testament-student-manual-genesis-2-samuel/deuteronomy-1-16-an-exhortation-to-obedience-part-1?lang=eng