C2cedjf14li by CWR

EVERY DAY

FEBRUARY

JANUARY

JAN/FEB 2014

Deuteronomy 13–34 Allan Harman

Romans 9–16 Philip Greenslade

PLUS …

Weekend reflections on the Psalms, and the Big Picture by Philip Greenslade

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Allan Harman Allan Harman is an Australian, who after studying at the University of Sydney, proceeded to Scotland and Westminster Theological Seminary, Philadelphia for theological training. After working as a pastor in Geelong, Australia, Allan spent the rest of his ministry in theological education in Scotland, Australia, USA and Korea. He was Principal of the Presbyterian Theological College in Melbourne for nearly 20 years. He now writes, preaches and lectures. He lives with his wife Mairi on a rural property near Ocean Grove, Victoria, Australia.

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Philip Greenslade Having originally trained for the Baptist ministry, Philip has over 30 years’ experience in Christian ministry. He has worked with CWR since 1991 in the areas of biblical studies, pastoral care and leadership. With his passion for teaching God’s Word, he offers a refreshing and challenging perspective for all those who attend his courses. Close to Philip’s heart are the long-running Bible Discovery Weekends. He is author of several books including God’s Story, Voice from the Hills and Ministering Angles.

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Copyright © 2008, 2013 First published 2008 by CWR. This edition published 2013 by CWR, Waverley Abbey House, Waverley Lane, Farnham, Surrey GU9 8EP, UK. CWR is a Registered Charity – Number 294387 and a Limited Company registered in England – Registration Number 1990308. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission in writing of CWR. Unless otherwise indicated, all Scripture references are from the Holy Bible: New International Version (NIV), copyright © 2001, 2005 by Biblica. Used by permission of Biblica. Concept development, editing, design and production by CWR Front cover: istock/JoeX93 Printed in England by Linney Print

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January introduction

Deuteronomy 13–34 Allan Harman Chapters 13 to 34 of Deuteronomy spell out the rules for living in Canaan. God’s people, in God’s land, were to show by their obedience that they were indeed a special treasure to Him. This obedience also involved following detailed instructions that were intended for their good. Even the fruit trees had to be protected and were not to be used in building siege ramps in time of war! When they entered into Canaan God’s covenant was to be renewed, and a full description is given of this (27:1–26). Deuteronomy moves to a climax in chapters 29–30. As Moses preaches to Israel he challenges his hearers by reminding them of the contrast between ‘life and prosperity, death and destruction’ (30:15). The message of Moses is this: ‘Now choose life, so that you and your children may live’ (30:19). Obedience to God’s call would result in the fulfilment of His promises to Abraham, Isaac, and Jacob. The final chapters detail the succession plans (Joshua was to take Moses’ place as leader, 31:1ff.), a song to be sung as a reminder of God’s purposes for the Israelites (32:1–47), and renewed blessings to the tribes (33:1–29; cf Gen. 49). Chapter 34 is tinged with sadness, as Moses’ death is recounted. He was allowed to look over into Canaan but not to enter it. Yet despite his sin, he was God’s servant and was in a very close relationship with Him. Moses, as the obedient servant over God’s house, pointed forward to someone greater – Jesus Christ (Heb. 3:6).

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Wed 1 Jan Deuteronomy 13

Watch out! Danger ahead!

his chapter picks up and amplifies the closing section of chapter 12. The people of Israel were to follow the Lord’s decrees carefully when they took possession of His gift – the land of Canaan. Particular attention is given to the use of idols, which would be rebellion against the covenantal Lord. Three areas of danger are described. The first one concerns the danger from false prophets (vv.1–5). Both Old and New Testaments speak of the existence of false prophets (see 18:19–22; Acts 20:29–31; 1 John 4:1). Two matters help to distinguish false prophecy. First, the prophecy would be in some name other than that of the Lord, Israel’s God. Even the performance of some wonderful sign was not proof of genuine prophecy. Second, the prophet’s words had to be in agreement with revelation already given by God. Jeremiah was saved from death when the elders recalled that Micah had previously proclaimed the same message (Jer. 26:1–24). The second area of danger was the family (vv.6–11). Instead of open

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temptation by a false prophet, this would be secret enticement from family members. Even close relatives were not to be spared if they tried to draw others away from the redeemer God (notice the quotation from the Decalogue in v.10). The third area of danger was the towns (vv.12–18). The two previous problems could easily lead to an even more serious one if a whole community rebelled against God. Those who incited rebellion of this kind were worthless men (literally, ‘sons of Belial’, v.13). If any community followed the ways of the Canaanites then it could expect to receive the same punishment as that given to them. But still God’s grace and mercy are held out to those who obey (vv.17–18). The promise of compassion seems to be a deliberate allusion to the words of the second commandment that forbids idolatry (see 5:10). The New Testament tells us that Jesus longs for the rebellious to turn from their ways and find refuge under His wings (Matt. 23:37–38). He is still the Saviour who seeks and saves lost sinners (Luke 19:10).

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Deuteronomy 14 Thurs 2 Jan

A holy people in life and death

ifestyle choices had to be made in Israel. God required His people to be distinct in the way they mourned the dead, the food they ate, and in the regulation of their tithing and feasting. The opening words of verse 1 remind them why special choices in their behavioural patterns were necessary: they were the Lord’s children! And so they had to bear the family likeness. Funeral ceremonies are still an indication of the culture and beliefs of any society. In Israel, practices that were heathen in origin were to be avoided (vv.1b–2). The people were not to disfigure their bodies by self-inflicted wounds or by cutting the lock of hair on the forehead. Lacerating oneself was a heathen way of trying to stay in touch with the dead. The nation of Israel, as God’s treasured possession, had to confess by its actions that it was indeed the Lord’s Abstaining from certain foods (vv.3–21) has often been explained as a mark of God’s people. They did so, it has been said, because the forbidden items were worshipped or sacrificed by

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the Canaanites. However, this explanation is not convincing for all the foods. More probably the unclean animals represented the unclean nations – the Gentiles – with whom Israel was not to mix. The clean animals represented God’s own people – Israel. Every meal, then, became a reminder of God’s grace in choosing Israel. Further explanation is given of the practice of tithing (vv.22–29). The principles governing tithing had already been set out in Leviticus 27:30–33 and Numbers 18:21–29. If a person’s home was a long way from the central sanctuary they could sell their tithe and use the money to buy suitable offerings (vv. 24–26). As they ate some of the food they themselves had brought the Israelites were joyfully recognising that God was their Provider. And in setting aside special tithes in the third and sixth years of a seven-year cycle, they were being reminded that the most needy groups in the nation – Levites, orphans and widows – had also to be fed from the bounty of God’s provision.

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Fri 3 Jan Deuteronomy 15

Compassion to the needy

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his chapter and chapter 16 expound further the implications of being the redeemed people of God. The Israelites needed to remember that they themselves had been slaves in Egypt (v.15). Three general laws are given (vv.1,12,19), and for each of these additional explanation and illustration are provided (vv.2–11,13–18,20–23). The first general law concerns cancelling debts (vv.1–11). Time was structured in accordance with the Sabbath principle, and so in the seventh year debts were cancelled. Exodus 23:10–11 and Leviticus 25:4 make it clear that the land was to lie fallow in that year, and the poor were to help themselves to whatever produce was available. This was to be a reminder that since God’s blessings had come to them, they must pass on blessings to the poor. Yet despite all these instructions, poverty would not disappear entirely – a point that Jesus reinforced (Matt. 26:11). The second general law has to do with freeing slaves (vv.12–18). After six years of labour a slave was free to

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go, but his employer had to provide liberally for him. ‘Give to him as the Lord your God has blessed you’ was the instruction (v.14). If a slave loved his master, he could have his ear pierced to show that he was entering into lifelong service. Paul’s reference to himself as bearing the marks of the Lord Jesus seems to be an allusion to this practice (Gal. 6:17). The third general law relates to the firstborn (vv.19–22). The firstborn of cattle, sheep or goats were dedicated to the Lord. No profit was to be reaped from these animals. Instead they were to be presented to God, and the people were to use them in a meal eaten in His presence. This was a reminder that all creatures belong to the Lord. No blemished animal was to be offered – a law that was clearly disobeyed at times (see Mal. 1:12–14). For Christians today the general rule still applies: ‘Whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him’ (Col. 3:17). All of life is to be service to Him.

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Psalm 35:1–16 WEEKEND

The only voice The aim of all prayer is to bring us – by whatever means – to the point where we listen to God. In the midst of conflict, the psalmist reacts in militaristic mood by urging the Warrior God to come as his champion and relieve his position (vv.1–3). Hurt and humiliated, the beleaguered psalmist casts religious niceties to the wind and calls down shame and ruin on his enemies (vv.4–6). Like Abraham haggling, Jacob wrestling, Job defiant, here is a man clinging to God with all his strength, not just his weakness. The call for retribution is raw and in your face, and grows increasingly shrill as he despairs of getting legal redress. The psalmist is unjustly accused (‘without cause’, v.7) and beset by false witnesses (v.11). The good that he does is disdainfully hurled back at him as evil, which is bad at the best of times, but in an honour–shame society is the highest insult (v.12). Even though he has prayed for his enemies when they were ill, they gloatingly exploit his vulnerability (vv.13–16). He has prayed himself to tears (v.14).

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The situation is unbearable. Something has to give. Either the psalmist will self-destruct with anger or risk all on God again. Somehow, despite his emotional turmoil, he chooses the latter. There is no one else; there is no one like God (v.10). Only God takes the side of the poor and the powerless. In this appeal to an incomparable saving God we are close to the ‘evangelical core of Israel’s faith’ (Walter Brueggemann). Do you feel right now betrayed by a friend or someone close to you? Are the mocking voices sounding in your head? The psalmist would encourage you to release your pain and hurt, your anger and vengeful thoughts, to the Lord in passionate praying. As you do, just like the psalmist, the malicious voices may be muffled and the only voice you long to hear be heard above them all – the voice that says, ‘I am your salvation’ (v.3).

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Mon 6 Jan Deuteronomy 16:1–17

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ow important the events of the Exodus were for Israel! Here three special feasts are linked with God’s redemption of His people from slavery in Egypt. This is stressed in relation to the Passover (vv.1,3,6). Reference to God’s redemption also appears in verse 12 in relation to the Feast of Weeks, and while not mentioned here in connection with the Feast of Tabernacles, it is in Leviticus 23:43, when the feast was first instituted. The Passover (vv.1–8) was held in late March/early April by our calendar, and was a commemoration of God’s saving power. Instead of being celebrated in the family, as originally appointed, the Passover was to be held at a central place of worship, with sacrifice and organised feasting. The Passover pointed back to the Exodus and forward to Jesus’ sacrifice. During the feast the people remembered all that happened in Egypt and how, with a mighty hand, the Lord brought them ‘out of Egypt, out of the land of slavery’ (Exod. 13:14). The repetition of the ceremony every year must have made

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some ask,‘Will God not cleanse us from sin once and for all?’ The second great celebration was the Feast of Weeks (vv.9–12). This took place seven weeks after the day when the first sheaf of the harvest was presented at the Passover. Later, in Greek, it was called ‘Pentecost’ – the fiftieth day. Primarily it was a feast of thanksgiving, marking the completion of the harvest in September/October. Compassion was to be shown to the needy so that they too could rejoice in God’s goodness and share in the bounty of the harvest. The third celebration was the Feast of Tabernacles (vv.13–15). Again, the needy were to share in the gifts brought to the altar. For seven days the people lived in temporary huts as a reminder of how they had camped in the wilderness and of God’s special provision for them there. For reflection: Was John the Baptist thinking of the Passover lamb when he said, ‘Behold the Lamb of God’ (John 1:29, AV)? How does the Passover help us to explain what Paul says in 1 Corinthians 5:7–8?

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CWR Ministry Events Please pray for the team

Date Event

Place

Presenter(s)

Jan—Mar

Developing Pastoral Care (part 2)

Waverley Abbey House Andy Peck and team

18 Jan

Insight into Anger

WAH

Chris Ledger

23 Jan

Refreshing Your Spiritual Life

WAH

Andy Peck

27—31 Jan January Bargain Break

Pilgrim Hall

6 Feb

Preachers’ Day

WAH

8 Feb

Counselling Enquirers’ Event

WAH

12 Feb

Insight into Dementia

Rosemary Hurtley

15 Feb

Christians@Work: Working with Myself

WAH

Beverley Shepherd

Andy Peck

21—23 Feb Bible Discovery Weekend: WAH The Cross Through the Eyes of Jesus

Philip Greenslade

22 Feb

Peter Jackson

Insight into Bereavement

WAH

Please also pray for students and tutors on our ongoing BA in Counselling programme at Waverley and Pilgrim Hall and our Certificate and Diploma of Christian Counselling and MA in Integrative Psychotherapy held at London School of Theology.

For further details and a full list of CWR’s courses, phone +44 (0)1252 784719 or visit the CWR website at www.cwr.org.uk Pilgrim Hall: www.pilgrimhall.com

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Tues 7 Jan Deuteronomy 16:18–17:20

Good government

od, the righteous Ruler over all, required human rulers to reflect His character. This is emphasised in an unusual expression in 16:20 – literally, ‘Justice, justice, you shall follow’. Judges were to be appointed in every town, though a higher tribunal would hear the more difficult cases (17:8–13). Priests were to be involved as well as judges, and their judgments had to be accepted as if from the Lord Himself. Two special provisions relating to justices are mentioned. They could not appeal to heathen sources of ‘knowledge’ (16:21–22), nor could they allow a blemished animal to be offered in any sacrifice connected with the administration of justice (17:1). God was to be honoured in legal matters as much as in general worship. In 17:2–7 various detailed regulations are set out. Idolatry was to be investigated carefully. To prove the case, two or three witnesses were essential, and if a guilty verdict was brought in the witnesses had to take part in the execution. This meant that no secret accusation could be allowed.

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Capital punishment was carried out at the city gate. This is where Stephen suffered martyrdom (Acts 7:58) and, pre-eminently, where Jesus, the Holy and Righteous One (Acts 3:14), suffered ‘to make the people holy through his own blood’ (Heb. 13:12). The most significant part of this legal system was to be the monarchy. When the people of Israel finally settled in Canaan they could ask for a king (17:14–20), who must come from within Israel. He was not to covet horses, wives, silver or gold. What is more, he was to have his own copy of the law, and obey it! When the people did eventually ask for the appointment of a king, Samuel was very unhappy (1 Sam. 8:1–6). The request was made at the wrong time and for the wrong motives. Ultimately God gave the people David, and by means of a covenant he was assured of the abiding relationship between his family and the Lord (2 Sam. 7). Jesus is the King descended humanly from the line of David, yet designated Son of God with power (Rom. 1:3–4).

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