THE BOOK OF DEUTERONOMY,
Chapters 1-34
CHAPTER ONE
1:3: “Moses spake” = “Moses had written in a Book all the Laws and judgments given him of God, and had faithfully recorded all His Instructions given them by the way, and all the miracles which He had performed for them, and all the murmurings of the children of Israel. Moses had also recorded his being overcome in consequence of their murmurings.
“All the people were assembled before him, and he read the events of their past history out of the Book which he had written. He read, also, the promises of God to them if they would be obedient, and the curses which would come upon them if they were disobedient.” 1SP:331.
“He then finished writing in a Book all the Laws, judgments, and Statutes, which God had given him; also, the various Regulations respecting sacrificial offerings. He placed the Book in the hands of men in the sacred office, and requested that, for safe keeping, it should be put in the side of the Ark; for God’s care was continually upon that Sacred Chest. This Book of Moses was to be preserved, that the judges of Israel might refer to It if any case should come up to make It necessary. An erring people often understand God’s Requirements to suit their own case; therefore the Book of Moses was preserved in a most sacred place, for future reference.” 1SP:334.
1:4: “Sihon” = Sihon means, “warrior.” This entire episode is later covered in Deuteronomy 2:24-37.
“Og” = Og means “Long neck,” and this event is covered in Deuteronomy 3:1-7. He is literally one of the race of the giants (Deu. 3:11). Just to show you what Israel was up against, these people, under the leadership of Og, dwelt in a city they named “Astaroth,” or better (in our modern English), Easter. In other words, these people worshiped the Babylonian bare-breasted goddess of fertility (Esther). What do these people do? They did child sacrifices to this goddess. The priests of Easter, at the Easter sun-rise service, would impregnate virgins on the altar of Easter. A year later, when those babies were three months old, they would then sacrifice those babies on the altar of Easter, and then dye the eggs of Easter with the sacrificed blood from these sacrificed infants!
1:36: “Save Caleb” = “Notwithstanding all his labors and burdens for rebellious Israel during their forty years’ journeying, only two of those in that vast army who were above twenty years old when they left Egypt, were found so faithful that they could see the promised land. The Lord had said that they should fall in the wilderness for their transgressions. They had evil hearts of unbelief. Moses’ laborious task, as he reviewed the result of his labors, seemed almost in vain.” 1SP:338.
​
1:39: “which in that day had no knowledge between good and evil” = This comes to us from Numbers 14:31, with this addition. Moses here adds that the “children” were to young at that time to know the difference “between good and evil.” But because you did and didn’t want to go in and possess the land, your children will inherit it.
​
1:41: “we will go up and fight” = Here is my Numbers 14:40 Note: “The Lord had never Commanded them to ‘go up and fight.’ It was not His purpose that they should gain the land by warfare, but by strict obedience to His Commands.” PP:392.
CHAPTER TWO
​
2:14: “thirty and eight years” = Obviously 2 years of the “forty years,” Numbers 14:33, had already passed.
“For nearly forty years the children of Israel are lost to view in the obscurity of the desert. [Deuteronomy 2:14-15 quoted]. During these years the people were constantly reminded that they were under the Divine rebuke. In the rebellion at Kadesh they had rejected God; and God had, for the time, rejected them. Since they had proved unfaithful to His Covenant, they were not to receive the sign of the Covenant, the rite of circumcision. Their desire to return to the land of slavery had shown them to be unworthy of freedom, and the ordinance of the Passover, instituted to commemorate the deliverance from bondage, was not to be observed. Yet the continuance of the Tabernacle service testified that God had not utterly forsaken His people.” PP:406.
​
2:24-25: “fear of thee upon the nations” = “These nations on the borders of Canaan God would have spared, had they not stood in defiance of His Word, to oppose the progress of Israel. . . Although the Amorites were an idolatrous people, violent and cruel, God spared them four hundred years to give them unmistakable evidence that He was the Only True and Living God, the Maker of the heavens and the earth. All His wonders in bringing Israel from Egypt, the judgments visited upon the Egyptians because they refused to let His people go, His mighty miracle in opening a passage through the Red Sea, and destroying Pharaoh’s host; His wonderful works in the wilderness, the bread sent down from Heaven, the pure water brought from the rock, the punishment of the rebellious in Israel, -- with all these facts those idolatrous nations were familiar.” ST, November 4, 1880.
2:30: “obstinate” = The Hebrew verb is “amats,” meaning “to be strong, to be stout, to be firm.” It is elsewhere translated “strengthen,” Deuteronomy 3:28; Psalm 27:14, “confirm,” Isaiah 35:3, “fortify,” Nahum 2:1, “was steadfastly minded,” Ruth 1:18. The Lord would not interfere with the natural operation of Sihon’s heart and intents but would confirm him in it. One may use the God-given strength of mind and heart to continue in the wrong or to turn to the right.
For a discussion on “hardened,” here is my Exodus 4:21 Note: “The Lord had never Commanded them to ‘go up and fight.’ It was not His purpose that they should gain the land by warfare, but by strict obedience to His Commands.” PP:392. See my Bible Study: “Harden His Heart, Did God.”
CHAPTER THREE
3:17: “even the salt sea” = It must be noted here that this was not a sea of salt until Lot’s wife turned back. Here is my Genesis 19:18-19 Note: “Lot pleaded to remain; he distrusted God. Living in the wicked city had weakened his faith and confidence in the justice of the Lord. . . he had so long been surrounded by corrupting influences that his sensibilities were blunted, and he could not discern the works of God and His purposes; he could not trust himself in His hands to do His bidding. He was continually pleading for himself, and this unbelief caused the destruction of his wife [verse 26].” RH, November 14, 1882; 4T:111.
CHAPTER FOUR
​
4:ALL: “I ask you to study the fourth to the eighth Chapters of Deuteronomy, that you may understand what God required of His ancient people that they might be a holy people unto Himself. We are nearing the day of God’s great final review, when the people of this world must stand before the Judge of all the earth to answer for their deeds. We are now in the time of investigation. Before the day of God’s review, every character will have been investigated, every case decided for eternity. Let the words of God’s servant recorded in these Chapters be read with profit.” (Letter 112, 1909); 1BC:1118.2; 7MR:309.1.
​
4:7: “things that we call upon Him for” = All English majors know that you are not supposed to end an interrogative sentence with a prepetition, and as such, this is why people have problems with the “KJV” version. However, note that there are poorly supplied words here. Take the supplied word “for” out if that helps you stay in context.
4:10: “that they may teach their children” = Don’t miss verse ten’s point. All of the verses above were admonished for this conclusion.
4:20: “the iron furnace, even out of Egypt” = See my Deuteronomy 11:10 Note.
4:29: “if thou seek Him with all thy heart and with all thy soul” = Here is the diagram for staying in a relationship with our Lord.
4:30: “tribulation” = A “tribulum” is a wooden framework with bits of flint or metal fixed to the underside, which can be hauled over the grain by an animal. A smaller version of it was used in “winnowing” the chaff, which was still done by tossing in the air from a “winnowing basket,” then beating the wheat with the “tribulum” when there was a favorable wind to blow away the chaff. Thus, “tribulation” is associated with being beaten repeatedly.
There is no “tribulation” that is more powerful than when it is happening to you or your family. However, if Christ is in you, the hope of glory, Colossians 1:27, then when you or your Christian brothers and sisters are in “tribulation,” and when aren’t they, then it is that you are in “tribulation.”
What is interesting is that “tribulation” comes to you via the “world,” “In the world thou shalt have tribulation,” John 16:33. By contrast, God’s “wrath” comes from God Himself.
“Trial is part of the education given in the school of Christ, to purify God’s children from the dross of earthliness. It is because God is leading His children that trying experiences come to them. Trials and obstacles are His chosen methods of discipline, and His appointed conditions of success. He Who reads the hearts of men knows their weaknesses better than they themselves can know them. He sees that some have qualifications which, if rightly directed, could be used in the advancement of His work.” AA:524.
“even in the latter days” = Moses speaks about the end times, establishing him as a prophet.
CHAPTER FIVE
5:ALL: See my Bible Study: “TEN COMMANDMENTS, THE,” and my Exodus, Chapter 20 Notes.
5:3-4: “made not this Covenant with our fathers” = These verses do not mean that their fathers had not been acquainted with the Ten Commandments, but that the covenant (which is an agreement) is now being renewed, “with us, even us, who are all of us here alive this day.” In other words, the agreement (Covenant) is being renewed, not any of God’s everlasting Laws. The reason for the “Covenant” is because God wanted this generation to uphold God’s Law, the Ten Commandments, which were already known by “our fathers.” See Genesis 26:5 and First Chronicles 16:15-17. And God wanted this generation to do the same.
In Deuteronomy, Chapter 29, the “Covenant” is repeated again with the reminder that it had been sworn to Abraham, Isaac and Jacob. Then follow these words, “Neither with you only do I make this Covenant and this Oath; But with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day,” verses 14-15. There we have it again. The subject of these verses is “this Covenant,” or agreement, not the Ten Commandment Law, or any of God’s Laws. The reason for “this Covenant” is the Ten Commandments, not for the establishing of them. Any honest Bible student knows that God’s Law has always existed because God exists, and that His Law is not arbitrary but mandatory by all in the sight of God (see 1Jo. 2:3-7).
5:10: “thousands of them” = Here is my Exodus 20:6 Note: The text could have just said, “of them.” And since it did not and was specific with the included word “thousands,” one could conclude that this is also a prophetic statement, specifically referring to the 144,000 of the Book of Revelation.
5:15: “thou wast a servant” = Here is brought forth a new idea and reason for remembering the Sabbath, namely, that Yahweh is a liberator of His people. And now that they are liberated, they are free to worship the way they want to and should do.
CHAPTER SIX
Deuteronomy 6:4; Malachi 2:10; Matthew 12:29; Mark 12:32; John 10:30; Romans 3:30; First Corinthians 8:4, 6; Ephesians 4:5-6; First Timothy 2:5; James 2:19: “one” = The word “one” in Hebrew, “H259; echad,” means one in unity, not in quantity. See Genesis 3:22. Whereas the Hebrew word “yochid” means “the sense of absolute aloneness; one of a kind,” and is not used in the Scriptures or in Jewish literature or reference to God. Compare also with Genesis 2:24. Two persons with one purpose; one in the sense of seeking the same outcome.
The actual Hebrew is: “Jehovah Elohyim ‘echad Yehovah.” Equals, “God God one God.” The three times of mentioning “God” is very plurality in interest. The Hebrew “Elohyim” is always understood as meaning the plurality of the Godhead.
According to Genesis 2:24: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” This would be just “one” example of more than “one” personality becoming “one” in purpose. When a husband and wife work together as a team they cannot be broken or separated.
6:25: “righteousness” = The Hebrew is “H666; tsedaqah,” meaning, morality; moral compass.” This is where we derive the concept of the Ten Commandments being the “Moral Law.”
​
CHAPTER SEVEN
7:15: “the LORD will take away from thee all sickness” = This prophecy was conditional upon their obedience and did not hold as seen by seeing Amos 4:10.
​
7:20: “hornet” = Here is my Exodus 23:28 Note: Notice how this could have been the method in which our Lord would have removed the entire inhabitants of the land (see also Deu. 7:20). However, according to Joshua 24:12, God did remove “two kings of the Amorites.” But according to Joshua 24:12-13, Israel was disobedient and disrespectful of God methods, that our Lord did not accomplish the way in which He wanted the land concurred.
“[998] God would not blot out the idolatrous nations. He would give them opportunity to become acquainted with Him through His Church. The experience [999] of His people during the forty years of their wilderness wandering was to be the study of these nations. God’s Laws and Kingdom were to extend over all the territory of the earth, and His people must be known as the people of the Living God. Their service was an imposing one, and testified to the truth of a Living God. Their sacrifices pointed to a Coming Savior, Who would take the kingdoms under the whole heaven, and possess them forever and ever. Evidence had been given of His power to do this for as their invisible Leader had He not subdued their enemies and made a way for His Church in the wilderness?” 2BC:998-999; MS 134, 1899.
CHAPTER NINE
9:5: “Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the LORD thy God doth drive them out” = This declaration also would apply to Israel when they became disobedient.
This is one of the most important statements in God’s Word. There is a point in which our God will not forbear with us any longer. This is what will bring about the “Close of Probation” and Christ will Come a Second time for those who are righteous and to destroy those who rebel against Him (see 2Th. 2:8).
CHAPTER TEN
10:17: “gods” = That is, so-called “gods.” See Exodus 12:12; Psalm 96:5; 97:7; Isaiah 44:10; Jeremiah 10:11; Acts 12:22; 19:26; First Corinthians 8:4-5.
CHAPTER ELEVEN
11:10: “not as the land of Egypt” = “He related to them the advantages of the land of Canaan over that of Egypt. In certain seasons of the year, the cultivated lands in Egypt had to be watered from the river by machinery which was worked by the foot. This was a laborious process.” 1SP:333.
11:14: “the first rain and the latter rain” = Here is my Revelation 14:14-20 Note: “sickle” = Revelation 14, Verses 14-17, are referring to the Second Coming; while verses 18-20 are referring to the Third Coming of our Lord.
This Command, also used in verse 18, is a direct allusion to Joel 3:13, and has the eschatological meaning of the last of the harvests to be gathered at the end of the harvest season. It is used by our Lord in Mark 4:29. However, in Matthew 13:39-43, we are told that the “reapers” are God’s “angels.” And in the parable of the fish caught in the net, angels are the ones who separate the wicked from the righteous. And the role of God’s angels as “reapers,” sent by Jesus, to gather the righteous for the habitation of the kingdom of Heaven, is further affirmed in our Lord’s discourse upon the Mount of Olives (see Mat. 24:31; Mark 13:27).
However, whether or not the additional mention of “for the harvest of the earth is ripe” is present or not, the Biblical reference to the thrusting in of the “sickle” is a well-known Biblical metaphor for the eschatological judgment on the enemies of ancient Israel (see Jer. 51:33; Hos. 6:11; Joel 3:13) and the “harvest” of God’s people into His kingdom (Mat. 9:37-38; Luke 10:2; John 4:35-38). Therefore, this action can both refer to the positive sense for the gathering of God’s people, and the negative aspect of the final abode and judgment of the wicked.
Thus, this is none other than the “latter rain,” which equals “the baptism of the Holy Spirit.” EV:701; FLB:246, 333.
“The outpouring of the Spirit in the days of the apostles was the ‘former rain,’ and glorious was the result. But the ‘latter rain’ will be more abundant.” AUCR, June 1, 1904; ChS:251; ST, Feb. 17, 1914; Ev:701; 8T:21; ML:60; YRP:287, 307. [SDA’s: Last sentence is left out of AA:54-55 and LDE:184, but it is in LDE:185].
See if you agree with my breakdown of Zechariah 10:1: “Ask ye of the LORD rain [for the Holy Spirit] in the time of the latter rain [the outpouring of the Holy Spirit]; so the LORD shall make bright clouds [a people worthy of the white robes of Heaven], and give them showers of rain [the outpouring of the Holy Spirit], to every one grass in the field [the indwelling of the Holy Spirit].”
“In the East the former rain falls at the sowing-time. It is necessary in order that the seed may germinate [The Christian life begins]. Under the influence of the fertilizing showers [the Holy Spirit], the tender shoot springs up. The latter rain, falling near the close of the season {CLOSE OF PROBATION}, ripens the grain, and prepares it for the sickle {the SECOND COMING of our Lord}. The Lord employs these operations of nature to represent the work of the Holy Spirit [meaning, the rain represents the Holy Spirit]. As the dew and the rain are given first to cause the seed to germinate, and then to ripen the harvest, so the Holy Spirit is given to carry forward, from one stage to another, the process of spiritual growth. The ripening of the grain represents the completion of the work of God’s grace in the soul [the latter rain]. By the power of the Holy Spirit the moral image of God is to be perfected [ready for transformation to Heaven] in the character. We are to be wholly transformed into the likeness of Christ {ready for His SECOND COMING}.
“The latter rain, ripening earth’s harvest [close of probation], represents the spiritual grace that prepares the Church for the Coming of the Son of Man. But unless the former rain has fallen, there will be no life; the green blade will not spring up. Unless the early showers have done their work, the latter rain can bring no seed to perfection {ready for transformation to Heaven}.
“There is to be ‘first the blade, then the ear, after that the full corn in the ear.’ There must be a constant development of Christian virtue, a constant advancement in Christian experience. This we should seek with intensity of desire, that we may adorn the doctrine of Christ our Saviour.
“Many have in a great measure failed to receive the former rain [the Holy Spirit]. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain {OUTPOURING OF THE HOLY SPIRIT}. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge, must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement [perfection of character], and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit {THERE YOU HAVE IT; “the outpouring of the Holy Spirit”} on the day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing {“Ask ye of the Lord rain”}, and wait for the Lord to perfect {“PERFECT”} the work concerning him. It is God Who began the work, and He will finish His work, making man complete {PERFECT} in Jesus Christ. But there must be no neglect of the grace represented by the former rain {the Holy Spirit}. Only those who are living up to the light they have, will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain {OUTPOURING OF THE HOLY SPIRIT}. It may be falling on hearts all around us, but we shall not discern or receive it.” RH, March 2, 1897, par. 4.
In addition, FLB:333; Mar:256; AG:220 add: “But near the close of earth’s harvest, a special bestowal of spiritual grace is promised to prepare the Church for the Coming of the Son of man. This outpouring of the Spirit is likened to the falling of the latter rain.”
“[54] Under the figure of the early and the latter rain, that falls in Eastern lands at seedtime and harvest, the Hebrew prophets foretold the bestowal of spiritual grace in extraordinary measure upon God’s Church. The outpouring of the Spirit in the days of the apostles was the beginning of the early, or [55] former, rain, and glorious was the result. To the end of time the presence of the Spirit is to abide with the true Church. But near the close of earth’s harvest, a special bestowal of spiritual grace is promised to prepare the Church for the coming of the Son of man. This outpouring of the Spirit is likened to the falling of the latter rain; and it is for this added power that Christians are to send their petitions to the Lord of the harvest. . .” AA:54-55; ChS:250-251; FLB:333; AG:220; Mar. 256; OFC:212; YRP:316.
“The outpouring of the Holy Spirit on the day of Pentecost was the former rain, but the latter rain will be more abundant. The Spirit awaits our demand and reception. Christ is again to be revealed in His fullness by the Holy Spirit’s power.” COL:121; DA 827; ST, Feb. 17, 1914; Ev:701.
“I saw that many were neglecting the preparation so needful, and were looking to the time of ‘refreshing’ and the ‘latter rain’ to fit them to stand in the day of the Lord, and to live in His sight. Oh, how many I saw in the time of trouble without a shelter! They had neglected the needful preparation, therefore they could not receive the refreshing that all must have to fit them to live in the sight of a Holy God.” CET:112; EW:71.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul-temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the day of Pentecost.” CET:189; CCh:334.
“I saw that many were neglecting the preparation so needful and were looking to the time of ‘refreshing’ and the ‘latter rain’ to fit them to stand in the day of the Lord and to live in His sight. Oh, how many I saw in the time of trouble without a shelter! They had neglected the needful preparation; therefore they could not receive the refreshing that all must have to fit them to live in the sight of a holy God.” EW:71.
“At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” EW:85.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” EW:279.
“Today you are to have your vessel purified, that it may be ready for the Heavenly dew, ready for the showers of the latter rain; for the latter rain will come, and the blessing of God will fill every soul that is purified from every defilement. It is our work today to yield our souls to Christ, that we may be fitted for the time of refreshing from the presence of the Lord -- fitted for the baptism of the Holy Spirit.” Ev:701.
“We should improve every opportunity of placing ourselves in the channel of blessing. . . The convocations of the Church, as in camp meetings, the assemblies of the home Church, and all occasions where there is personal labor for souls, are God’s appointed opportunities for giving the early and the latter rain.” FLB:246.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close.” FLB:332.
“Under the figure of the early and the latter rain, that falls in Eastern lands at seedtime and harvest, the Hebrew prophets foretold the bestowal of spiritual grace in extraordinary measure upon God’s Church. The outpouring of the Spirit in the days of the apostles was the beginning of the early, or former, rain, and glorious was the result. . . But near the close of earth’s harvest, a special bestowal of spiritual grace is promised to prepare the Church for the Coming of the Son of man. This outpouring of the Spirit is likened to the falling of the latter rain.
“The latter rain, ripening earth’s harvest, represents the spiritual grace that prepares the Church for the Coming of the Son of man. But unless the former rain has fallen, there will be no life; the green blade will not spring up. Unless the early showers have done their work, the latter rain can bring no seed to perfection. . .
“There must be a constant development of Christian virtue, a constant advancement in Christian experience. . .
“Every individual must realize his own necessity. The heart must be emptied of every defilement, and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the day of Pentecost. The same work, only in greater degree, must be done now. . .
“There must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have, will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” FLB:333.
“While we cherish the blessing of the early rain, we must not, on the other hand, lose sight of the fact that without the latter rain, to fill out the ears and ripen the grain, the harvest will not be ready for the sickle, and the labor of the sower will have been in vain. Divine grace is needed at the beginning, Divine grace at every step of advance, and Divine grace alone can complete the work.” FLB:334.
11:29: “blessing upon mount Gerizim, and the curse upon mount Ebal” = This is better explained in conjunction with Deuteronomy 27:12-13. These mountains were located in the territory of the tribe of Ephraim; mount Gerizim being on the south and mount Ebal on the north. What is interesting is that the 12 tribes listed do not include Ephraim, which is replaced by Levi, which normally is not listed, being the priestly tribe. They are on mount Gerizim, which is the blessed mount, included with five others. The other group of six on mount Ebal for cursing. What is interesting is that a portion of the tribe of Levi were to be in the middle of these tribes harboring the Ark of the Covenant according to Joshua 8:33. These must be the priestly portion (Jos 8:33) of that tribe, while the workers of the tribe were to stand on mount Gerizim.
The tribes to receive blessings on mount Gerizim sprang from the two wives of Jacob -- Leah and Rachel. While four of the tribes which were to stand on mount Ebal came from the handmaids -- Zilpah and Bilhah. The two tribes of Reuben and Zebulun, which came from Leah, are included with the cursed mount Ebal.
To speculate why and which tribe is to stand where needs more study. Reuben forfeited his primogeniture (the state of being the firstborn) in Genesis 49:4. The only thing that may stand out about Zebulun is that he is the youngest son of Leah; which doesn’t help.
CHAPTER TWELVE
12:4: “Ye shall not do so unto the LORD” = This is obviously speaking of “not do[ing]” what is mentioned in verse 3. He wouldn’t then turn around and say not to do those things. And since God told them to destroy the false gods “alters,” “groves,” “graven images,” and “names,” of their false god’s, what God is instructing them to do, is to NOT “destroy” His Name. In other words, Exalt the Name of the True God. In fact, Jewish rabis to this day are instructed from this verse that they are NEVER to erase God’s Name under any circumstance.
12:8: “whatsoever is right” = That is, with regard to the sacrificial requirements just referred to. It should always be kept in mind that many of the directives given by Moses to Israel in the wilderness could not be carried out until they became a settled community.
12:15: “whatsoever thy soul lusteth after” = However, “according to the blessing of the LORD thy God which He hath given thee.” And the instruction in Leviticus 20:25: “You are therefore to make a distinction between the clean animal and the unclean, and between the unclean bird and the clean; and you shall not make yourselves detestable by animal or by bird or by anything that creeps on the ground, which I have separated for you as unclean.” See my Bible Study: “DIET, DINNING GOD’S WAY.”
There were cases when they might kill and eat in all their gates such as the roebuck and the hart, or all clean wild beasts; for these being taken in hunting, and frequently shot by arrows, their blood could not be poured out at the altar. The bottom line is that the ceremonial distinctions did not apply in such cases where animals, for example, where taken during hunting, or were not used for sacrificial offerings, such as “the roebuck” (or gazelle) “and hart.” Therefore, the word “unclean” does not mean “unclean” animals were now acceptable for consumption; rather, it is speaking of animals that were sacrificially “clean,” or sacrificially “unclean,” for the sacrificial offerings.
Here is my Leviticus 17:13 Note: “that may be eaten” = Notice the distinction. Only the “clean” creatures previously designated (Lev. Ch. 11) by God “may be eaten.”
12:21: “be too far from thee, then thou shalt kill” = This verse is VERY IMPORTANT in understanding the “killing,” the Hebrew word for “kill” here is, “zabach,” and should have been translated as, “sacrifice;” that most Israelites could not financially or physically traverse to Jerusalem three times a year. Thus, this verse tells us that our God gives accommodation for His people.
12:22: “the unclean and the clean” =According to Deuteronomy 12:15, “the unclean and the clean” is speaking of persons, not animals. In other words, any of the Israelites, whether “unclean” or “clean” could and were to take part. Also, the only animals you could eat would be those “according to the blessing of the LORD thy God,” ibid.
CHAPTER THIRTEEN
13:3: “LORD your God proveth you” = This seems to be the condition that we are always in with our “LORD.”
13:6: “entice thee” = The only person being approached at this point is “one person.” By contrast, by the time you get to verse 9, you have plenty of witnesses. In other words, this “brother,” i.e., fellow human being, had plenty of opportunity to repent. But if not, the community must condemn him, and not just one witness (verse 11). By the time your get to verse 13, the Lord specifically points these out as being “children of Belial,” i.e., “sons of the Devil.”
But here is the bottom line. Verse 14 spells it out before any “stoning,” verse 10, is to take place. “Thou shalt enquire” to make sure these accusations are true.
CHAPTER FOURTEEN
14:1: “nor make any baldness between your eyes” = According to “John Gill’s Notes On The Bible,” “by shaving the forepart of their head or their eyebrows, or both, which used to be done in lamentations for the dead; see Jer. 16:6 if this could be thought to have any respect to rites and ceremonies used in the worship of dead and lifeless idols, the customs of the Egyptians might be referred to, who are said to shave their heads and their eyebrows in their sacred rites to Isis. Ambros. Epist. l. 4. c. 30. p. 259.”
14:6 & 7 & 8: “chew the cud; cheweth not the cud” = The literal translation is, “eats that which is brought forth again.”
14:11-20: “clean birds ye shall eat” = Here is my Leviticus 11:13-19 Note: The fact that our Lord lists all the fowls not to be eaten, as opposed to listing certain characteristics, as is done with the other creatures, is an indication that all other fowls not in this list (verses 13-19) may be eaten. As far as they can be identified, the birds here mentioned are such as live upon animal food (flesh and carrion, i.e., birds of prey), and as such, we can safely assume that any other birds that do not feast upon flesh may be safe to eat. According to the “Targum:” “signs by which clean and unclean fowls may be known, and they are three; such are clean who have a superfluous claw, and also a craw, and a crop that is uncovered by the hand,” T. Bab. Cholin, fol. 75. 1. Maimon. ib. sect. 15. Also, “and on the contrary they are unclean, and not to be eaten, which have no superfluous talon, or no craw, or a crop not uncovered.” “The Targum of Jonathan.” Thus, the inference follows that all which are not mentioned were allowed; that is, fowls which subsist on fruit and vegetable substances, worms and insects.
14:21: “Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger that is in thy gates” = The first thought that comes to mind is why would a loving God not allow certain meat for His chosen people, and yet allow it for any people at all? Indeed, that is the question. However, consider that the rule is, that because their blood was not shed, but remained in them, they were not properly (kosher) dressed for eating. On the other hand, outsiders did not prepare their food like that (we still serve medium rare steaks in our day), and therefore if they still wanted to continue in their ways, it may be given or sold to them. Another way to consider it is, God winks at (Acts 17:30), or overlooks sin for a while (see also: Psa. 103:10; 130:3; Lam. 3:22).
Our Lord wants us to continue in our walk with Him unto Holiness. Consider the original instruction as given in Leviticus 11:39-40: “And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even. (40) And he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his clothes, and be unclean until the even.” Here we can see that the eating of them was allowed. But as they came closer to the Holy Land (a type of Heaven on earth), they were not to eat of them at all, thus working towards sanctification (a holy life).
14:22-28: “Thou shalt truly tithe” = The key to this section of Scripture is that no matter how you spin it, God wants a faithful tithe being paid by His people. To say it is too hard to tithe from “the firstlings of thy herds,” verse 23, because it is “too far,” verse 24, to get to the designated place of worship, one must still “turn it into money,” verse 25, that a faithful tithe can still be paid, and God will show you where to pay it, i.e., “unto the place which the LORD thy God shall choose.” See my Notes on Deuteronomy 26:12.
14:26: “strong drink” = Although not specifically mentioned here, I believe “wine,” of the fermented type, was “winked at,” Acts 17:30, except for those engaged in religious duties (Lev. 10:9, and shouldn’t we all be engaged in religious duties?), or involved in the administration of justice (Pro. 31:4-5), for the same reason that God over-looked polygamy, slavery, and easy divorce standards. Notice however, that God gave instructions regarding the slaves against injustice (Exo. 21:16, 20) and for masters to deal kindly with them (Eph. 6:9; Col. 4:1), and He mitigated safeguards for the rights of women to protect the marriage relationship from grosser abuses (Exo. 21:7-11; Deu. 21:10-17). Instructions were also given to discourage polygamy (Lev. 18:18; Deu. 17:17; Mal. 2:15) and to restrict divorce (Deu. 22:19, 29; 24:1), and also to elevate the standard of the married life (Exo. 20:14, 17; Lev. 20:10; Deu. 22:22).
Christ, our true standard, sets all of this straight in His instructions found in Matthew 19:8: “He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.” Therefore, we can see that God’s ideal has always been for a higher, more sanctified way of life.
Deuteronomy 29:6 states: “Ye have not eaten bread, neither have ye drunk wine or strong drink: that ye might know that I Am the LORD your God.” Here God is quite clear as to the manner in which He would have His people live, even going to the point of cursing and wiping out the names of drunkards from the Book of Life (Deu. 29:19-20). The Christian need not be in doubt as to God’s Will and Standards in these matters and is therefore without even the limited excuse which men had in the Old Testament and early Church times (Mat. 19:9; 1Ti. 3:2; Tit. 1:6).
CHAPTER FIFTEEN
15:17: “through his ear unto the door” = Here is my Exodus 21:6 Note: “Anyone who refused liberty when it was his privilege to have it, was marked. This was not a badge of honor to him, but a mark of disgrace. Thus God encouraged the cultivation of a high and noble spirit, rather than a spirit of bondage and slavery.” 2S&T:186.
CHAPTER SIXTEEN
16:1: “Observe” = The Hebrew is “shamar” and literally means, “Guard.” The reading should be, “Guard the month of The Abib.” Here is a Note from my Bible Study: “MONTHS, BIBLICAL.” Abib (our April): Exodus 12:2; 13:4; 23:15; 34:18; Deuteronomy 16:1. Looking at Exodus 13:4 we learn that Abib is the month when the “barley ears” begin to form. Thus, this month is subject to change every year, meaning in reality that there is no month called “Abib,” for “Abib” is just a word to proclaim that the “barley ears” have begun to form, i.e., “Abib” is an agricultural term to designate this event. “Abib” is only associated with what is taking place with the “barley ears” for that particular year.
16:6: “sacrifice the Passover at even, at the going down of the sun” = That is, before “the going down of the sun,” which would be the next day. Therefore, the Passover lamb was sacrificed before the Sabbath Day, just as our Lord was “sacrificed” on Friday, the day before the High Sabbath {Saturday). Remember, the Pharisees did not want to be defiled (John 18:28) because they wanted to eat the Passover lamb the next day. And at the “Last Supper,” with our Lord, we only read of bread and wine, for there was no Passover lamb there, because it was to be eaten the next day.
CHAPTER SEVENTEEN
17:16-17: “he shall not multiply horses to himself” = “As a safeguard against dependence on the arm of flesh, the Lord had warned those who should rule over Israel not to multiply horses to themselves.” PK:56.2.
CHAPTER EIGHTEEN
18:15: “a prophet like me [Moses]” = See my Deuteronomy 18:18 Note.
18:18: “a Prophet” = Some argue that this “prophet like” Moses, Deuteronomy 18:15, is applied to Joshua in particular in Deuteronomy 34:9 and Joshua 1:17-18; 3:7; 4:14; 5:13-15; 24:15; Habakkuk 3:13. It is undeniable that Joshua fulfilled portions of this prophecy; thus making it a dual prophecy; the other personage identified later.
By contrast, others argue that it applies relatively to all the prophets sent to Israel, via the statement in this verse, “and I will put My Words in his mouth.” Examples would be Gideon in Judges, Chapter 6, Samuel in First Samuel, Chapters 1-12, in particular First Samuel 2:35, Elijah in First Kings, Chapters 18-19, and Jeremiah in his first Chapter.
However, the more important fulfillment of this prophecy would be found in Acts 3:20-23 & Acts 7:37, which identifies this passage as being specific to and equal to the Coming Messiah, Jesus. By contrast, any personage that saves Israel from its enemies is seen as a Messiah. But the ultimate Messianic figure should always be looked to as saving Israel from its sins.
According to Deuteronomy 34:9-12, this “prophet” had to reach certain criteria. He had to know the Lord “face to face.” He had to show “signs and” “wonders.” He had to perform miracles in and throughout the “land.” And lastly, He had to cause “terror.” Thus, is this Coming Prophet “Thee prophet like Moses,” or “a prophet like Moses?” The “Tanakh,” the Bible in Hebrew, identifies Deuteronomy, Chapter 34, as being written by Joshua. Regardless of who you attribute the writing to, the promise had yet to be fulfilled. For, according to verse 10, “no prophet has risen in Israel like Moses.” Thus, this “Prophet” cannot be referring specifically, or only to Joshua.
According to Deuteronomy 4:25-31, this “Prophet” would be greater than Moses, in that He would not just gather Israel from out of Egypt, but from the four corners of the earth and make a new covenant with them. This is spelled out specifically in Deuteronomy 30:3 & 6 [new “heart” and covenant as spelled out in Jer. 31:31-33] & 11-14. According to “Targum Neofiti,” commenting upon Deuteronomy 30:12, “The Torah is not in the heavens, saying, ‘O that we had one like Moses the prophet who would go up to Heaven and take It for us, that he might make us hear the Commandments so that we would do them.’ ” Thus, attributing this passage as relating to Moses.
Therefore, if we compare these characteristics [certain criteria above] to Jesus and all the other prophets (see Mat. 14:26; Mark 6:49-50; Luke 24:37; then Mat. 27:45; Mark 15:33; Luke 23:44), we can confirm that only Christ meets these demands. Plus, all the Jewish Rabbi’s agree that Isaiah, Chapters 11-12, are Messianic. If we read specifically Isaiah 11:10-12 & 15-16; 12:1-2, then we go to Isaiah 52:10-13, only “the Lord” can fulfill the criteria of not only the first Exodus, but also a second Exodus, “just as there was for Israel in the day that they came up out of the land of Egypt.” Thus, Isaiah interpreted Deuteronomy 18:15-18 as a future Messianic Personage.
18:20: “presume” = The Hebrew is, “zud,” meaning, “insolently, proudly, arrogantly,” but the literal Hebrew is, “on purpose.” Here is one way in which you can identify a “false prophet;” i.e., if he speaks something other than God has “Commanded.”
​
CHAPTER TWENTY
20:16-17: “[16] thou shalt save alive nothing that breatheth [17] But thou shalt utterly destroy them” = Here is my Genesis 15:16 Note: “the iniquity of the Amorites is not yet full” = What a merciful God we have. He gives the Amorites over 430 years (Exo. 12:40) to change their ways. That ended in First Samuel 15:3. But if we go to First Samuel 15:9, we find that the people kept the animals alive. It must be understood that another reason God would have this nation be destroyed is that they were having sex with animals (“abominations” of Deu. 20:18). This would cause diseases that would affect the entire region. Thus, God in his mercy to His people needed to have the animals wiped out also. Plus, since king Saul did not “utterly destroy” the Amalekites, which the “Agagites” Esther 3:1, came from, “Haman” caused terror for the Jewish people (although if not Haman, then another nation would).
20:17: “Amorites” = “The Amorites were at enmity against His Law; they believed not in Him as the True and Living God [see Num. 21:21-31]; but among them were a few good persons, and for the sake of these few, He forbore long.” 1BC:1093.
CHAPTER TWENTY-ONE
21:4: “the heifer” = This is not the same service, nor the same “heifer” as the “red heifer” of Numbers, Chapter 19, and should not be confused as such.
21:15-16: “If a man have two wives” = God is no more condoning polygamy here than He was condoning kingship in Deu. 17:15 or divorce in Deu. 24:1. He is merely setting up guidelines for those situations for when they come due to man’s insistence on determining to act sinfully. Therefore, our Lord places restrictions upon this behavior.
CHAPTER TWENTY-TWO
22:5: “The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment” = The question comes up in our day that women and men both wear pants, thus is it acceptable for women to wear pants. In Bible times, both men and women wore robes, therefore, robes were not strictly the clothing of men or women. Similarly, today pants are worn by both genders and should not be considered the exclusive garment of either. It is also very important to know and understand that there is a difference in the way in which men’s pants are cut and the style in which women’s pants are cut, such that women’s pants are distinctly women’s clothing, just as their robes were distinguished in Bible times.
22:9: “not sow thy vineyard with divers seeds” = Farmers have used this instruction for ions.
22:11: “divers sorts” = Here is my Leviticus 19:19 Note: “mingled of linen and woollen” = Deuteronomy 22:11 makes it clear when it states “divers sorts.” This prohibition was not so much as to restrict different types of material as to pride and display of one’s self; such as wearing jewelry to attract attention.
By contrast, according to the “Mishnah,” Celaim, c. 9. section 1, and Josephus, Antiqu. l. 4. c. 8. section 11, only the priests were allowed such magnificent displays without condemnation.
​
22:28-29: “[28] they be found & [29] she shall be his wife” = Please do NOT read this passage from the corrupted “NIV” Bible. See my Bible Study: “BIBLE, VERSIONS AFTER 1881.” This is not speaking of rape, as is brought out in verse 23, where what should have been done by the woman is explained in verse 27, where she “cried” out load. Thus, in these verses (28 & 29) is brought out that both were consensual and were discovered, i.e., “they be found,” verse 28. A cross-reference verse for this instruction would be in Exodus 22:16-17. We must remember that virginity was precious then; as it should be now. Finally, the Hebrew word used for “rape” in verses 22-27, is “chazaq.” By contrast, the Hebrew word used in verses 28 and 29, is “taphas,” which literally means, “to handle; to take hold of; to seize,” without the connotation of forcefulness.
CHAPTER TWENTY-THREE
23:3: “An Ammonite or Moabite shall not enter into the congregation of the Lord; even to their tenth generation” = This makes it hard to justify Ruth’s existence as an Israelite. Here are the Generations: (1) BOAZ; (2) SALMON/RAHAB; (3) NAHSHON; (4) AMMINADAB; (5) RAM (ARAM); (6) JERAHMEEL; (7) HEZRON; (8) PHAREZ; (9) JUDAH.
The Bible often leaves out a name or two in the generations, which would get us to the number ten if we went all the way back to Judah, and or, counted Ruth. However, these instructions were not given while Judah was alive, but most likely in about Amminadab’s time period. However again, if we keep reading this verse, and we go to Nehemiah 13:1, which is an interpretation of this verse, we read that neither the Ammonite’s nor the Moabites were to “enter into the congregation of the Lord for ever.” It is now impossible to justify the existence of Ruth as an Israelite “for ever.” However, if we read Numbers 31:7-9 & 17-18 and Deuteronomy 20:14, we can see that according to this directive from our Lord that the instructions in Deuteronomy and its clarification in Nehemiah only applied to “men and those women who had lain with men,” not unmarried women or children.
23:18: “dog” = The Hebrew for “dog” here is “H3611; keleb,” and is understood by Hebrew scholars and many modern Bible translations as a derogatory euphemism or slang term for a “male prostitute.”
​
CHAPTER TWENTY-FOUR
24:17: “nor take a widow's raiment to pledge” = When lending money in Biblical times it was common to take the coat of the borrower as a pledge that the lender would be paid back (and the coat was returned when it was). However, God forbids this action when a “widow” is the barrower. For God’s care of widows, see Exodus 22:22; Deuteronomy 10:18; 14:29; 16:11; 24:19-21; 26:12-13; 27:19; Job 29:12; Psalm 68:5; Isaiah 1:17; James 1:27.
CHAPTER TWENTY-SIX
26:12: “tithing all the tithes of thine increase the third year, which is the year of tithing, and hast given it unto the Levite, the stranger, the fatherless, and the widow” = This means “the third year” of the seventh or Sabbatical year, in which the tenths were to be given to the poor. However, according to the letter of the Law in Deuteronomy 14:28, in both these places it would appear that the “tithe” was for the Levites, and that this “tithe” was drawn only once in three years. Whereas, in Deuteronomy 14:29 “the stranger, the fatherless, and the widow” are covered separately. Therefore, this must be also a type of “tithe,” or better, “offering” for “the stranger, the fatherless, and the widow.” See also my Bible Study: “TITHE, A PROPER BIBLICAL.”
CHAPTER TWENTY-SEVEN
27:12: “These shall stand” = See my Deuteronomy 11:29 Note.
CHAPTER TWENTY-NINE
29:1: “beside the covenant which He made with them in Horeb” = If we go the Deuteronomy 5:2, we find that the Covenant “made. . . in Horeb” is non-other than the agreement to keep the Ten Commandment precepts. Note here how Moses makes the point of separating God’s Holy Ten Commandments from all other Laws Moses had received from the Lord.
29:3: “temptations” = A better translation would be, “tests,” that is, trying experiences through which God ordained that they should develop character.
29:29: “secret things belong unto the Lord our God: but those things which are revealed belong unto us” = See Amos 3:7.
“Never are we absent from the mind of God. God is our joy and our salvation. Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. [1Co. 10:11 & 1Pe. 1:12 quoted].” 3SM:338.1; 7MR 417.1.
CHAPTER THIRTY-ONE
31:26: “this Book of the Law” = “This Book of Moses was to be preserved, that the judges of Israel might refer to it if any case should come up to make it necessary. An erring people often understand God’s Requirements to suit their own case; therefore the Book of Moses was preserved in a most sacred place, for future reference.” 1SP:334.
31:29: “after my death ye will utterly corrupt yourselves” = Moses predicts that after his death the children of Israel would become utterly corrupt and that evil would befall them in “‘the latter days.” This prophecy was fulfilled in the time of the judges (Jud. 2:11-16) and the kings (Jer. 7:28-34), when Israel repeatedly apostatized on a large scale.
CHAPTER THIRTY-TWO
32:8: “divided to the nations their inheritance” = See Genesis 10:5 & 18; Deuteronomy 2:5-9; 30:5; Psalm 105:9-12; Acts 17:26-27. Here is my Genesis 10:21 Note: “Shem also, the father of all the children of Eber” = This is “the sons of God” line (see my Gen. 10:11 Note). Shem is “the father” of “Eber,” or in other words, the Hebrews; the line from which Abram and Lot will come from. Therefore, Lot should have known better than to go down into the cities of (Canaan) the Canaanites. Deuteronomy 32:7-9 is very clear in explaining why God executed the Tower of Babel incident in the first place. This is where God chose one people, whom He knew would know the True God, to represent Him on earth.
According to Genesis 10:5 this dividing of the earth, the separation of people groups, began during the time of Noah, when the languages were introduced at the Tower of Babel (see Gen. 11:9), were everyone was scattered, or spread out into areas where each, with their own language, settled.
According to “Adam Clark’s Bible Commentary,” we read, “The meaning of the passage seems to be, that when God divided the earth among mankind, he reserved twelve lots, according to the number of the sons of Jacob.”
​
32:20: “faith” = This word is mentioned 231 times in Scripture (“KJV”), only two of them being in the Old Testament, once here and once in Habakkuk 2:4. Therefore, a definition of “faith” should most likely be determined from its overwhelming use in the New Testament.
32:51-52: “[51] because ye sanctified Me not. . . [52] thou shalt not go thither unto the land” = Here is a very important point. Our God does not want any shadow picture of the Coming Messiah to be misrepresented or trifled with; or else we will not go into the promised land (Heaven).
CHAPTER THIRTY-THREE
33:2: “Sier” = In the mountainous tract which runs along the eastern side of the Arabah, occupied by the descendants of Esau, who succeeded the ancient Horites, in the land of the Edomites. See Genesis 14:6 & 32:3 & 36:20 & Judges 5:4-5.
“Paran” = It is identified with the high limestone plateau of “Et-Tih,” stretching from the Southwest of the Dead Sea to Sinai along the west side of the Arabah. See Numbers 10:12.
“He came with” = The Hebrew is “win,” which literally means, “from” or “out of.” Thus, it should be translated as, “He [God] came from,” not “with.” However, “with” is more likely appropriate, because of what we learn from Psalm 68:17 about this event.
33:17: “unicorn” = A “rhinoceros.” ST, December 9, 1880, paragraph 10.
CHAPTER THIRTY-FOUR
34:4: “I have caused thee to see it with thine eyes” = Moses “beheld Him [Christ] coming forth a conqueror, and ascending to Heaven escorted by adoring angels, and leading a multitude of captives. He saw the shining gates open to receive Him, and the host of Heaven with songs of triumph welcoming their Commander. And it was there revealed to him that he himself would be one who should attend the Saviour, and open to Him the everlasting gates.” PP:476.
34:5: “Moses the servant of the LORD died” = “[339] He regretted not his sufferings and hardships. Only one unfortunate act marred his illustrious experience. If he could atone for this one transgression, he would be reconciled to die. He was told that repentance, humiliation, and faith in the Son of God, Who was to die man’s sacrifice, was all that God required. This sinless and perfect offering would be fully acceptable with God, and would link finite man, though fallen, if repentant and obedient, to His Own sacredness.
“As angels presented to Moses a panoramic view of the land of promise, he could take in the whole scene, and appreciate with almost Divine clearness its magnificence. It was as a second Eden, abounding in fruit trees of almost every variety, and very beautiful ornamental trees and flowers. There were goodly cities, with brooks and springs of water. There were fields of wheat and barley, and vineyards, and fig trees, and pomegranates, [340] and oil olive, and honey. The Lord had said, ‘Thou shalt eat bread without scarceness, thou shalt not lack anything in it.’
“Moses was shown future events, especially those connected with the First Advent of Jesus Christ. He was shown important, thrilling scenes in the life of Christ, and the very places where these scenes would be enacted. He saw his humble birth, and the angels proclaiming the glad tidings to the shepherds, ‘Behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord.’ Moses saw that Christ had exchanged His majesty and splendor for the manger of Bethlehem. He heard the joyful voices of the shining host of Heaven break forth in that Divine song, ‘Glory to God in the highest, and on earth peace, good will toward men.’ He saw the Saviour of the world humbly walking through the streets of Bethlehem, divested of kingly honors, without pomp or grandeur. He saw the manner of His rejection by the proud and corrupt Jewish nation. They despised and rejected Him Who had come to give them life. Here was their only Star of hope. He saw the great agony of the Son of God in the garden of Gethsemane, and the betrayal of Jesus into the hands of a mob which was infuriated by Satan. He saw the cruel mockings and scourgings instigated by His Own nation, and their last crowning act of nailing Him to the cross; and Moses saw that, as he had lifted up the serpent in the wilderness, so the Son of God was lifted up on the wooden cross. He saw Him bleeding and dying, that whosoever should believe in Him should not perish, but have eternal life. [341]
“Grief, amazement, indignation, and horror, were depicted on the countenance of Moses, as he viewed the hypocrisy and satanic hatred manifested by the Jewish nation against their Redeemer, the mighty angel Who had gone before their fathers, and wrought so wonderfully for them in all their journeyings. He heard His agonizing cry, "My God, My God, why hast thou forsaken Me?’ He saw Him rise from the dead, and walk forth a triumphant Conqueror, and ascend to His Father escorted by adoring angels. The gates of the city were opened by angels, who welcomed their Divine Commander back with songs of glory and everlasting triumph. Moses’ countenance changed, and shone with a holy radiance, as he viewed the glory and triumph of Christ. How small appeared all his hardships, trials, and sacrifices, when compared with those of the Divine Son of God! He rejoiced that he had chosen to suffer affliction with the people of God, and in a small measure be a partaker with Christ of His sufferings.
“It was not the will of God that any one should go up with Moses to the top of Pisgah. There he stood, upon a high prominence upon Pisgah’s top, in the presence of God and Heavenly angels. After he had viewed Canaan to his satisfaction, he lay down, like a tired warrior, to rest. Sleep came upon him, but it was the sleep of death. Angels took his body and buried it in the valley. The Israelites could never find the place where he was buried. His secret burial was to prevent the people from sinning against the Lord by committing idolatry over his body [SG4a:57; SR:173].
“[341] Those who had not been careful to heed his instruction during his life, would be in the greatest [342]
“danger of manifesting an unsanctified grief in the event of his death, and would commit idolatry over his lifeless body if they could obtain it. God designed to hide Moses from them, where his grave would be unknown except by Himself and heavenly angels.” 1SP:341-342.
“The life of Moses was marked with supreme love to God. His piety, humility and forbearance, gave him influence with the host of Israel. His zeal and faith in God were greater than those of any other man upon the earth. He had often addressed his people in words of stirring eloquence. No one knew better than he how to move the affections of the people. He conducted all matters connected with the religious interests of the people with great wisdom.” 1SP:342.
34:6: “no man knoweth of his sepulcher unto this day” = “I saw that Moses passed through death, but Michael came down and gave him life before he saw corruption. Satan claimed the body as his, but Michael resurrected Moses, and took him to Heaven. The Devil tried to hold his body, and railed out bitterly against God, denounced Him as unjust, in taking from him his prey. But Michael did not rebuke the Devil, although it was through his temptation and power that God’s servant had fallen. Christ {Here Michael equals Christ} meekly referred him to His Father, saying, The Lord rebuke thee.” 1SG:43.
“Moses came under the dominion of death. If he had continued faithful, and his life had not been marred with that one transgression, in failing to give to God the glory of bringing water from the rock [see Num. 20:7-12 Note], he would have entered the promised land, and would have been translated to Heaven without seeing death.” 1SP:342; 4aSG:57; ST, March 31, 1881; SR:173.
“Many who had been unwilling to heed the counsels of Moses while he was with them would have been in danger of committing idolatry over his dead body had they known the place of his burial. For this reason it was concealed from men.” ST, March 31, 1881; PP:477-478.
“Satan exulted that he had succeeded in causing Moses to sin against God. For this transgression, Moses came under the dominion of death. If he had continued faithful, and his life had not been marred with [58] that one transgression, in failing to give to God the glory of bringing water from the rock, he would have entered the promised land, and would have been translated to Heaven without seeing death. Michael, or Christ, with the angels that buried Moses, came down from Heaven, after he had remained in the grave a short time, and resurrected him, and took him to Heaven.” 4aSG4:57-58; 1SP:342.
“[342] Michael, or Christ, with the angels that buried Moses, came down from Heaven, after he had remained in the grave a short time, and resurrected him, and took him to Heaven.
“As Christ and the angels approached the grave, Satan and his angels appeared at the grave, and were guarding the body of Moses, lest it should be removed. As Christ and His angels drew nigh, Satan resisted their approach, but was compelled, [343]
“by the glory and power of Christ and His angels, to fall back. Satan claimed the body of Moses, because of his one transgression; but Christ meekly referred him to His Father, saying, ‘The Lord rebuke thee.’ {Jude 1:9} Christ told Satan that he knew Moses had humbly repented of this one wrong, that no stain rested upon his character, and that his name in the Heavenly Book of Records stood untarnished. Then Christ resurrected the body of Moses, which Satan had claimed.” 1SP:342-343.