Ministry & Encouragement

http://www.assemblytestimony.org/

by J. Riddle (Cheshunt)

DEUTERONOMY

7) "Thou shalt Love the Lord Thy God"

Read Chapter 6

As we have noted, in ch.4-5, Moses reminds Israel of the covenant made with them at Sinai. Now, in ch.6, he tells them how they were to keep it. V4-9 comprise a ‘key passage’ in the book. They lie at the heart of God’s instructions in Deuteronomy, and emphasise devotion to God, v4-5, with corresponding devotion to the Word of God, v6-9. His commandments should not therefore be burdensome. See 1Jn.5.3.

The chapter can be analysed as follows:

(1) Approaching God's Word, v1-5;

(2) Applying God’s Word, v6-12;

(3) Admonishment from God’s Word, v13-19;

(4) Asking about God’s Word, v20-25.

1) APPROACHING GOD’S WORD, v1-5

These verses describe the atmosphere in which we should read and apply the Word of God. We should approach God’s Word with a sense of duty, v1-3, and a sense of devotion, v4-5.

A) Our duty to God, v1-3

His Word is binding upon us. This is clear from the words "commanded," "commandments," and "command." Like Israel, we are to be "obedient children," 1Pet.1.14. Notice that ch.6-9 all commence by emphasising the possession of the land. This is, of course, an outstanding characteristic of Deuteronomy.

B) Our devotion to God, v4-5

Without this, there can be no lasting obedience to God’s Word. Deuteronomy stresses God’s love for His people. See 7.7-8. It also stresses the importance of their love for Him. "Hear, O Israel: The Lord our God is one Lord: And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." (The word "one" here refers to a plurality in unity, and should be investigated further: it demonstrates the pinpoint accuracy of God’s Word). The Lord Jesus called this "the first and great commandment," Matt.22.37. We should remember too that only the Lord Jesus, the true Israel, fulfilled this command perfectly. The importance of Israel’s love for God is stressed throughout Deuteronomy. See, for example, 11.1, 13.22.

The Lord Jesus emphasised the same lesson: "If ye love Me, keep My commandments … He that hath My commandments, and keepeth them, he it is that loveth Me," Jn.14.15,21. Love for Christ is essential in Bible teaching and shepherd care. See Jn.20.15-17. It distinguishes the believer from the world, where men are "lovers of their own selves … lovers of pleasures more than lovers of God," 2Tim.3.2-3.

An assembly that has lost its love for Christ, has lost its reason to exist. See Rev.2.4-5. "First love" is called the "love of thine espousals" in Jer.2.2. Is our love for God, not only being maintained, but increasing?

2) APPLY GOD’S WORD, v6-12

We can summarise this section as follows: (A) How it is to be applied, v6-7; (B) Where it is to be applied, v7-9; (C) Why it is to be applied, v10-12.

A) How it is to be applied, v6-7

i) It was to be applied with devotion. "And these words, which I command thee this day, shall be in thine heart." Love for God must promote love for the Word of God. It will be at the very centre of our lives, causing us to say, "O how I love Thy law! It is my meditation all the day," Ps.119.97. Love for God’s Word will preserve us from liberality and selectivity in interpretation. But it will also preserve us from cold dogmatism. How much we need sound uncompromising teaching which, at the same time, warms our hearts! See Matt.12.34-35. Teaching must flow out of the heart.

ii) It was to be applied with diligence. "And thou shalt teach them diligently (‘impress them,’ JND)." The word "diligently" literally means ‘to sharpen,’ and also occurs in 32.41, "If I whet my glittering sword." According to Gesenius, it means ‘to assail any one with sharp sayings,’ with the idea of impressing and enforcing by constant repetition. This emphasises the need for care and continuity in Bible teaching, with particular reference to coming generations of believers. This is stressed in Deuteronomy, not only later in this chapter, see v20, but, for example, in 4.9 and 32.46. See also Ps.71.18. The New Testament speaks with the same voice. See 2Tim.2.2. Compare this with Ps.78.3-7.

B) Where it is to be applied, v7-9

Precept must be backed by practice. There is a good illustration of this in Ezra 5.2. Among other things, these verses emphasise that the next generation of Israelites were to see the Word of God in action. Once again, as we should expect, the New Testament speaks with the same voice. See 1Tim.4.11-12 and Tit.2.6-7. Four couplets follow. The Word of God was to be applied (i) to daily conversation, v7; (ii) to daily routine, v7; (iii) to daily activities, v8; (iv) to daily security, v9. Compare 11.18-20.

i) To daily conversation, v7. "Thou … shalt talk of them when thou sittest in thine house, and when thou walkest by." There are no double standards here!

(a) In the family circle. "When thou sittest in thine house." In our haste to apply this to a wider sphere, we must not overlook the literality of these instructions. What do we talk about at home? Is there any conversation about the Scriptures? Then there is the wider ‘family circle.’ See, for example, Mal.3.17. We must remember the injunction, "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers," Eph.4.29.

(b) In the circle of society. "When thou walkest by the way." By what are we known to others? We should be known for our positive testimony. That is, we should be known for what we do say, not just by what we do not say! After all, the Word is to be in our hearts! We should be glad to speak about divine things! This reminds us of a galaxy of New Testament passages. For example, Col.4.6, Tit.2.8, 1Pet.3.15. Of the Lord Jesus we read, "All bare him witness, and wondered at the gracious words which proceeded out of his mouth," Lk.4.22.

ii) To daily routine, v7. "Thou … shalt talk of them … when thou liest down, and when thou risest up." Once again, we must not overlook the literality of these instructions. See Ps.92.1-2.

(a) The day was to conclude with the Scriptures. The Word of God had the final word! This must be true for us in every sense. "To the law and to the testimony: if they speak not according to this Word, it is because there is no light in them," Isa.8.20. The Word of God was to be final for Israel. See Deut.17.8-13. It is to be final for us. See, for example, 1Cor.14.37. The local assembly is to be "the pillar and ground of the truth," 1Tim.3.15. The Bible is not only a book of proof texts, it is equally a book of proof principles. For example, "Let all your things be done with charity (love)," 1Cor.16.14; "Let all things be done unto edifying," 1Cor.14.26, and "Let all things be done decently and in order," 1Cor.14.40. The Word of God is to be final in all matters of doctrine and practice.

(b) The day was to commence with the Scriptures. They are the source of everything for the believer. This balances the previous instruction. The Scriptures are positive: they promote conduct. "Cause me to hear thy loving kindness in the morning; for in Thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto Thee," Ps.143.8. This is how the Lord Jesus began the day. See Isa.50.4. Our conduct throughout the day, and throughout life, must be regulated by the Scriptures: all must begin and end with reference to the Word of God.

iii) To daily activities, v8. "And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes." See Ex.13.9,16. (Note the mark of the beast will be "in their right hand, or in their foreheads," Rev.13.16).

(a) "Upon thine hand." This reminds us that the Word of God must govern our work and activity. The hand is the emblem of work. See Gen.31.42, Lk.9.62. The Word of God must govern our secular activity. Read, for example, Eph.6.5 and Tit.2.9. The Word of God must govern our evangelical activity. For example: "For from you sounded out the Word of the Lord," 1Thess.1.8. We must continue to "preach the Word."

(b) "Between thine eyes." Now we have the Scriptures in our thinking. This refers to the New Testament ‘phylactery,’ which was ‘a small strip of parchment, with portions of the law written on it: it was fastened by a leathern strap either to the forehead or to the left arm over against the heart, to remind the wearer of the duty of keeping the commandments of God in the head and in the heart,’ W. E. Vine.’ See Ps.1.2, "His delight is in the law of the Lord; and in His law doth he meditate day and night."

iv) To daily security, v9. "Thou shalt write upon the posts of thy house, and on thy gates." That is, at the places of entry. The place of entry needs protection.

(a) In the personal sphere. "Upon the posts of thy house." (Orthodox Jews still practise this: it is called the ‘mezuzah’). The blood on the door posts, Ex.12.7, brought protection from judgment: the Word of God on the door posts was to give protection from forgetfulness. See v17-18. We need the protection of the Word of God as far as our personal lives and our homes are concerned.

(b) In the corporate sphere. "And on thy gates." We need the protection of the Word of God as far as the assembly is concerned. See 1Tim.4.16, and Tit.1.9. Compare Acts 20.28-30. The Lord’s people need protection from "grievous wolves" and "men … speaking perverse things."

C) Why it was to be applied, v10-12

"And it shall be, when the Lord thy God shall have brought thee into the land which He sware unto thy fathers … then beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage." Compare 8.7-14. This is quite self-explanatory, but alas, Israel’s subsequent history proved that they failed to heed the warning, just as they failed to heed the injunction in 12.8. This is why we need to "have these things always in remembrance," 2Pet.1.15. We should covet the commendation of Rev.3.8.

3) ADMONISHMENT FROM GOD’S WORD, v13-19

This section of the chapter continues to warn God’s people. We need admonition as well as exhortation. The instruction here is expressed negatively, v14-16, and positively, v17-19. The opening words of this section were quoted by the Lord Jesus in dealing with Satan. See Matt.4.10. We should notice the jealousy of God. God is jealous of His own glory. See Ex.39.25, Isa.48.11, 1Cor.1.29-31. He is jealous for His people. See Joel 2.18, Ezek.36.5-6, Zech.1.14, etc. He is jealous, as here, of the affections of His people. See Ex.34.14, Deut.32.16,21, etc.

4) ASKING ABOUT GOD’S WORD, v20-25

"And when thy son asketh thee …" Do notice that in this case, and in Ex.12.26-27, 13.14-15, and Jos.4.6, informed and intelligent answers were forthcoming. This reminds us that those precious principles of gathering which we espouse can, and should be, established in the minds of younger believers from the Word of God. To just say, ‘this is what we do,’ or ‘we have always done it this way in the assemblies,’ is not good enough. Whilst it is true that some questions are engendered by a rebellious spirit, this is not always the case. Young people’s questions have sometimes been mistakenly construed as rebellion, and ungraciously dismissed, possibly because the people to whom the questions are addressed are unable to give satisfactory answers!

Do notice that adherence to the Word of God is not only a matter of obedience: it is in our best interests. It is "for our good always, that He might preserve us alive, as it is at this day. And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as He hath commanded us." What more encouragement do we need?!

http://www.assemblytestimony.org/

by Walter A. Boyd (South Africa)

Paper 20

No. 5. THE CONSECRATED SERVANT (Continued)

C. Paul and Prayer (Romans 15.30-33)

The last four verses of chapter fifteen give an insight into the heart of the Apostle Paul, as he contemplated his intended journey to Jerusalem. In the previous section (15.25-29), we saw his clear and resolute intention to complete the task of taking practical help to the saints in Jerusalem, before making his way on to Rome. In this present section it is clear that Paul knew there were considerable dangers to be faced in such a journey. He realised that, when he reached Jerusalem, he would face the malicious intentions of them that believe not (15.31). Even though this was the case, the Apostle, just like his Master, did not hesitate to take the journey. His primary precautions for such a dangerous journey were to submit to the will of God (15.32), and solicit the prayers of the people of God (15.30). His commitment to the task in hand, and courage in the face of danger, are without question. The section has three main components;

1. His Request for prayer (v30)

2. The Matters for prayer (v31,32)

3. His Apostolic prayer (v33)

1. His Request for prayer (v.30).

This is the second of three specific requests that he makes in the epistle. Each commences with the words, I beseech you brethren (12.1, 15.30, 16.17). In the first he deals with consecration, in the last with identification, and in the present one with supplication. There are three matters to consider in his request for prayer.

A. The Incentive for prayer is two-fold:

For our Lord Jesus Christ’s sake and for the love of the Spirit. Paul affectionately addresses the saints in Rome as his "brethren." When his letter would be read among the saints in Rome they would find it difficult to refuse his request, because of the grounds and graciousness of his appeal.

By our Lord Jesus Christ and by the love of the Spirit, is a complex phrase. It most likely means that he makes his request by the Lord Jesus Christ and by the love of the Spirit, and he expects them to respond because of the Lord Jesus Christ, and by the love which the Spirit gives.

B. The Intensity in the prayer is found in the word strive. By their prayers, the believers at Rome will be striving together with Paul for the accomplishment of his mission in the journey to Jerusalem. To strive, has the idea of joining side by side in the combat with the great Apostle. By using this word, he is letting us see that he expects a real conflict when he reaches Jerusalem. Paul appreciates his fellow-believers, and he is ready to engage their help in his labours. He is not beyond accepting the help of others.

C. The Intercession of their prayer is found in the words, to God for me. What a comfort to Paul, that saints as far away as Rome were interceding directly with God on his behalf. The commitment of praying saints gives courage and confidence to many a weary servant of God, as he faces danger and opposition in his work. Can we be relied upon to respond to such a request for prayer today? Perhaps we are too glib when we promise to pray for those in need. Do we keep every promise we make in this respect?

2. The Matters for prayer (v.31, 32).

Paul has three clear objectives before his mind for his journey to Jerusalem, and these are conveyed in the details of his request for prayer. It is not just a general request, like "pray for me." There is no fuzzy thinking here. He knows exactly what it is that he wants to accomplish, and can thus make specific requests for prayer to that end. He wanted them to be precise in their prayers: a brief, "God bless Paul," would not suffice! They were asked to pray for:

A. The Deliverance from his enemies (v.31). Paul knew well the character of those in Jerusalem who would oppose him. Perhaps they had been his cohorts in earlier unconverted days. The translation, them that believe not, is too weak; and is more accurately, them that are disobedient. These people have heard the gospel and rejected its claims, and demands for obedience. Those who at one time would have applauded his evil deeds against the Christians in Judea, are now opposing him, and he recognised the dangers that he faced from such people. Therefore, this is no melodramatic exaggeration in order to gain the sympathy of the believers in Rome. When you read Acts ch.21-28, where his eventual arrival in Rome and the treatment he received there are recorded, it is clear he had every reason to fear the worst. But, however real those fears were, he remained undeterred. The wickedness of men’s hearts, the witness of the Spirit, the warning of the prophet Agabus, and the weeping of concerned saints, would not change his plan to travel to Jerusalem, in the will of God. Only God could deliver from these dangers, and take him safely with the gift from the Gentile assemblies. That being so, what more does he need to do than commit himself to God, and ask for the prayers of fellow believers?

B. The Acceptance of his service (v.31). What Paul speaks of here, is more than the safe deposit of the funds that he was carrying to the Christians at Jerusalem. It includes the idea that Paul was anxious that the Jewish believers would heartily accept the gift from Gentile believers, as well as his part in its delivery. Perhaps the gift would be refused, because of where it came from; perhaps it would not be accepted, because of who carried it. These real concerns were committed to God in prayer, and Paul was happy to invoke the prayerful help of others to ensure the success of his mission. The Jewish acceptance of a Gentile gift would be a vindication of Paul’s teaching that, as Christians there is neither Jew nor Gentile, they are both one in Christ Jesus. His arrival in Jerusalem with a gift from Gentile assemblies would be a real test as to the acceptance and progress of his ministry among the Christians, as well as the possible cause of a tumult among the unsaved.

C. The Realisation of his plans (v.32). In ch.1.10,11, Paul expressed a longing to visit them in Rome. He is now asking them to pray with him to that end. Not just that he would reach Rome, but that he would reach them with joy, and be refreshed by his visit to them. Paul’s work was subject to the will of God, and his pursuance of that will guaranteed the joy he anticipated on reaching Rome, after successfully completing his service in Jerusalem.

3. His Apostolic prayer (v.33).

The Apostle’s benedictory prayer is closely linked to similar expressions found earlier in this chapter:

15.5  - Now the God of patience and consolation grant you to be likeminded …

15.13 - Now the God of hope fill you with all joy and peace in believing …

15.33 - Now the God of peace be with you all. Amen.

If they are going to live peacefully (be likeminded), and be filled with peace in believing, they will need the God of Peace to be with them. Paul wants them to experience and enjoy Divine peace in all its fullness and blessing: peace of heart, peace of mind, peace of conscience, peace of soul, and peace in relationships.

The Source of peace - The God of peace - His Person

The Substance of peace - Be with you - His Presence

The Scope of peace - With you all - His Plenitude