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Deu 11:1 Therefore you must love Yahweh your God and keep His instructions, His statutes, His ordinances and His commandments always-
Yahweh was to be loved with all the heart, soul and mind (Dt. 6:5). This is understood by Joshua as meaning that those who loved Yahweh would not "mix with" and intermarry with the nations and accept their gods (Josh. 23:11,12,16). "Love" for God was not therefore a feeling; Joshua said that they must "take good heed therefore to yourselves, that you love Yahweh" (Josh. 23:11). This is the love of conscious direction of the mind, the love which is a choice rather than an emotion.    

Some time, read through the book of Deuteronomy in one or two sessions. You'll see many themes of Moses in Deuteronomy. It really shows how Moses felt towards Israel, and how the Lord Jesus feels towards us, and especially how he felt towards us just before his death. For this is what the whole book prefigures. "Love" and the idea of love occurs far more in Deuteronomy than in the other books of the Law. "Fear the Lord your God" of Ex. 9:30; Lev. 19:14,32; 25:17 becomes "love the Lord your God" in Deuteronomy (Dt. 6:5; 7:9; 10:12; 11:1; 19:9; 30:6,16,20). There are 23 references to not hating in Deuteronomy, compared to only 5 in Ex. - Num.; Moses saw the danger of bitterness and lack of love. He saw these things as the spiritual cancer they are, in his time of maturity he warned his beloved people against them. His mind was full of them. The LXX uses the word ekklesia eight times in Deuteronomy, but not once in Moses' other words (Dt. 4:10; 9:10; 18:16; 23:1,2,3,8; 32:1). Responsibility for the whole family God had redeemed was a mark of Moses; maturity at the end of his life, at the time of Deuteronomy. It is observable that both as a community and as individuals, this will be a sign of our maturity too.

Throughout the Law of Moses, the unity of Israel was emphasized. But that unity was not predicated upon any statement of faith, and the history of Israel has no example of the faithful minority removing themselves from association or “fellowship” with the majority, who clearly were unfaithful in both theology and practice. Moses in his last great speech as recorded in Deuteronomy seems to have purposefully confused his use of "you" plural [AV “ye”] and "you" singular [AV “thee”] in addressing them; as if to show that they, the many, were also one body (e.g. Dt. 10:12-22; 11:1,2). 

Deu 11:2 Know this day - for I don’t speak with your children who have not known, and who have not seen the chastisement of Yahweh your God - His greatness, His mighty hand and His outstretched arm-
The might of Yahweh's hand was shown through His grace in as it were forcing Israel out of Egypt, when they actually wanted to remain there and He wished to destroy them (Ez. 20:8). They were idolatrous and had told Moses to leave them alone and let them serve the Egyptians. Yahweh's strength therefore refers to the power of His grace in continuing His program with them. 

Moses was to stretch forth his hand to cause the waters of the Red Sea to part and return, not his rod; because he was manifesting the hand of Yahweh which was to deliver Israel (s.w. Ex. 7:5). The repeated references to the stretched our arm or hand of Yahweh to save His people invite us to recall this incident, and to perceive that Yahweh's hand had been manifest through the hand of Moses (Dt. 4:34; 5:15; 7:19; 11:2; 26:8). That stretched out, saving arm and hand of Yahweh was and is stretched out still, to save His people (1 Kings 8:42; Ez. 20:34; Dan. 9:15 "as at this day") and bring about a new creation in human lives (Is. 45:12). For the deliverance through the Red Sea is intended to be experienced by all God's people, and is now seen through His saving grace at baptism (1 Cor. 10:1,2). What happened there was but the beginning of the work of God's outstretched arm (Dt. 3:24). Yet the stretched out arm / hand of God is also a figure for His judgment (1 Chron. 21:16; Is. 9:12; 10:4). His hand is at work in our lives- either to our condemnation or our salvation. And it is for us therefore to humble ourselves beneath that mighty hand (1 Pet. 5:6).

Deu 11:3 His signs and His works, which He did in the midst of Egypt to Pharaoh the king of Egypt and to all his land-
It is stressed that Israel were taken out from the "midst of Egypt" (Dt. 4:34; 1 Kings 8:51). The plagues and wonders were done in "the midst of Egypt" (Ex. 3:20; Dt. 11:3). The midst of Egypt appears to be defined in Ps. 135:9; Is. 19:3; Ez. 29:3 as being Pharaoh and his servants. The narrative therefore stresses so much his response to the plagues. God's especial focus had been upon his conversion, and yet he refused. Israel were taken out right from under his nose, from the very heart of Egypt. Ez. 20:8 reveals what is not recorded in the historical record; that because the Israelites were so devoted to Egyptian idolatry still, His thought had been to destroy them "in the midst of the land of Egypt" (Ez. 20:8). But God's pole of grace overcame the pole of necessary judgment. He tolerated them and saved them, with enthusiasm, by the grace which comes from love- love taken to its ultimate, saving term. The whole narrative speaks as if the Hebrews were all at one place at one time and left "the midst of Egypt" together. Although unrecorded in the historical narrative, this would have meant that they gathered together "in the midst of Egypt" with Moses, who was not in Goshen but in the locality and presence of Pharaoh.   

Deu 11:4 and what He did to the army of Egypt, to their horses and to their chariots; how He made the water of the Red Sea overflow them as they pursued after you-
But they were cast into the sea by God (Ex. 15:21). We see here how God confirms people in the desires of their heart, for both good and bad.

And how Yahweh has destroyed them to this day-
Although the pursuit of Israel by the Egyptians was a historical act at a specific time, caused by God's direct action upon the hearts of the Egyptians (Ex. 14:8), the pursuit and their destruction is described as ongoing "to this day" (Dt. 11:4). God's word and His actions according to that word are somehow alive to this day. This is the unique nature of Biblical history. All the incidents within it speak to us of later generations. And so in Josh. 24;6 and often, Israel are bidden understand their history as speaking directly to them, to perceive God's grace to them in history, and respond now. 

We are to understand each victory and achievement of God as somehow ongoing right down to our own day and our own lives and experience. This is what makes the Bible a living word for us. This explains why David repeatedly refers to the miracle at the Red Sea as if this had affected him personally, to the extent that he could ecstatically rejoice because of it. Thus Ps. 114:5,6 RV describes the Red Sea as even now fleeing before God’s people. And thus because of the records of God's past activities, we should be motivated in our decisions now.

It is in this sense that the punishment for sin is ‘everlasting’, in that there will be no end to their death. To remain dead for ever is an everlasting punishment. An example of the Bible using this kind of expression is found in Dt. 11:4. This describes God’s one-off destruction of Pharaoh’s army in the Red Sea as an eternal, on-going destruction in that this actual army never again troubled Israel: “He made the waters of the Red sea overflow them... the Lord has destroyed them to this day”.

Deu 11:5 and what He did to you in the wilderness, until you came to this place-
The reference may be to the manna, which they received until they came to Canaan; or to the leadership of the Angel in the pillar of fire and cloud.

Deu 11:6 and what He did to Dathan and Abiram, the sons of Eliab, the son of Reuben, how the earth opened its mouth and swallowed them up, and their households and their tents and every living thing that followed them in the midst of all Israel-
We note the Korah isn't mentioned, although he was the ringleader of the rebellion (Jude 11). The point here is that those who followed wicked men were punished. And that remains the abiding lesson. The earth is likened to a monster swallowing up people. A case could be made that the whole record of Israel’s rejection from entering the land of Canaan is framed to adduce a reason for this as the fact they chose to believe that the land was inhabited by an evil dragon who would consume them there. This was a slander of the good land, and the whole point was that if they had believed in the power of God, then whatever ‘adversary’ was in the land, in whatever form, was ultimately of no real power (Num. 13:32; 14:36; Dt. 1:25). And yet it was not God’s way to specifically tell the people that there was no such dragon lurking in the land of Canaan – instead He worked with them according to their fears, by making the earth literally open and swallow up the apostate amongst them (Num. 16:30) – emphasizing that by doing this, He was doing “a new thing”, something that had never been done before – for there was no dragon lurking in any land able to swallow up people. And throughout the prophets it is emphasized that God and not any dragon swallowed up people – “The Lord [and not any dragon] was as an enemy; He has swallowed up Israel” (Lam. 2:5 and frequently in the prophets). The people of Israel who left Egypt actually failed to inherit Canaan because they believed that it was a land who swallowed up the inhabitants of the land (Num. 13:32), relating this to the presence of giants in the land (Num. 13:33). As Joshua and Caleb pleaded with them, they needed to believe that whatever myths there were going around, God was greater than whatever mythical beast was there. And because they would not believe that, they failed to enter the land, which in type symbolized those who fail to attain that great salvation which God has prepared.

Deu 11:7 Your eyes have seen all the great work of Yahweh which He did-
Because God saved them from Egypt by grace [cp. baptism- 1 Cor. 10:1,2], with they themselves so spiritually weak at the time, still taking idols of Egypt through the Red Sea with them- therefore they were to keep the law (Dt. 11:7,8). Because God gave them the land of Canaan, a land for which they did not labour, didn't do any 'work' to receive, but were given because "You did a favour unto them" (Ps. 44:3)- therefore they were to keep the law (Dt. 26:15,16; 29:8,9; Josh. 23:5,6). David said that he loved keeping the law because God's testimony to him was so miraculous (Ps. 119:129 Heb.). There is an awesomeness to God's grace in all this. Hence the paradox of Ex. 20:20: "Fear not... that the fear of God may be before your faces". We are not to fear Him, for such perfect love casts out fear... yet it is exactly because of the wonder of all this that we live life in some fear / awe of misusing and abusing that grace.

Deu 11:8 Therefore you must keep all the commandment which I command you this day, that you may be strong and go in and possess the land where you go over to possess it-
See on Dt. 31:9; Josh. 1:6. Joshua [cp. Jesus] is repeatedly made parallel with Israel [cp. Us]; his victories were theirs; what he achieved is counted to them. In the same way, the people of the Lord Jesus are counted as Him. Joshua was to be strong and possess the land (Josh. 1:6), just as they had been told to do, using the same Hebrew words (Dt. 11:8). Indeed, Israel and Joshua are given parallel charges, to be strong and of good courage to take the land (Dt. 31:6,7). Both Israel and Joshua are given the same charge to keep the words of the covenant, that they might “prosper” (Dt. 29:9; Josh. 1:7).

Deu 11:9 and that you may prolong your days in the land which Yahweh swore to your fathers to give to them and to their seed-
For "prolong your days", see on :21.

A land flowing with milk and honey-
Israel came to describe the Egypt they had been called out from as the land flowing with milk and honey (Num. 16:12), and denied that the Kingdom was in fact like that. And so we have the same tendency to be deceived into thinking that the kingdoms of this world, the world around us, is effectively the Kingdom of God, the only thing worth striving after.

Deu 11:10 For the land where you go in to possess it isn’t as the land of Egypt that you came out from, where you sowed your seed and watered it with your foot, as a garden of herbs-
Our separation from this world isn’t merely negative. We are separated from the world ["come out from"]  so that we might be separated unto the things of God ["you go in"]. These two ideas are found together in the Hebrew word for ‘holiness’. 

Egypt had little rainfall, and water was supplied from the flooding of the Nile being distributed by a series of foot pumps. But Canaan would have its own rainfall. The Biblical record is consistently credible. Hence the punishment of Judah was to become like a garden of herbs which had no water (Is. 1:30). Unfaithful Israel entered the land, still clutching the idols of Egypt, and received blessings for obedience. This was by grace alone. But they failed to respond to that grace. 

Deu 11:11 but the land you go over to possess is a land of hills and valleys which drinks water of the rain of the sky-
The people were often reminded that they were about to “go over [Jordan] to possess” the land, as if they were on the banks of Jordan almost. But a lack of rain was one of the Law’s curses for idol worship (Dt. 11:10-12,17). Elijah’s response to Israel’s idolatry was to tell them there would be no rain (1 Kings 17:1 cp. 16:32,33). Those reflective upon God’s Law would have realized the implied criticism which this carried; the more unspiritual would have just cursed Elijah for bringing about a devastating drought.

Deu 11:12 a land which Yahweh your God cares for-
Yahweh cared for / sought after the land and Kingdom He had promised Israel (Dt. 11:12). The same word is used of how His people were to seek Him, to care for the things of His Kingdom above all else (Dt. 12:5). There thus develops a mutuality between God and man.

The eyes of Yahweh your God are always on it, from the beginning of the year to the end of the year-
Under Michael's control (see on Dan. 12:1) there are many other Angels ["the eyes of Yahweh"] similarly dedicated to the affairs of the people of Israel. Does the phrase "Yahweh your God" here refer to the Angel which led them through the wilderness? The Angel Michael? Remember Moses was speaking  to the people of Israel at this time, and they very much conceived of the "Yahweh your God" in terms of the Angel of the presence going with them. Thus God was promising that His Angels would physically be present in the land and would be especially sensitive to the events there.

The Biblical record seems to very frequently seek to deconstruct popular ideas about sin and evil. One of the most widespread notions was the "evil eye", whereby it was believed that some people had an "evil eye" which could bring distress into the eyes of those upon whom they looked in jealousy or anger. This concept is alive and well in many areas to this day. The idea entered Judaism very strongly after the Babylonian captivity; the Babylonian Talmud is full of references to it. The sage Rav attributed many illnesses to the evil eye, and the Talmud even claimed that 99 out of 100 people died prematurely from this (Bava Metzia 107b). The Biblical deconstruction of this is through stressing that God's eye is all powerful in the destiny of His people (Dt. 11:12; Ps. 33:18); and that "an evil eye" refers to an internal attitude of mean spiritedness within people- e.g. an "evil eye" is understood as an ungenerous spirit in Dt. 15:9; Mt. 6:23; 20:15; or pure selfishness in Dt. 28:54,56; Prov. 23:6; 28:22. We must remember that the people of Biblical times understood an "evil eye" as an external ability to look at someone and bring curses upon them. But the Bible redefines an "evil eye" as a purely internal attitude; and cosmic evil, even if it were to exist, need hold no fear for us- seeing the eyes of the only true God are running around the earth for us and not against us (2 Chron. 16:9).

Deu 11:13 If you will listen diligently to my commandments which I command you this day, to love Yahweh your God, and to serve Him with all your heart and with all your soul-
See on Dt. 7:4. As Moses very intensely manifested God to the people, so he foreshadowed the supreme manifestation of the Father in the Son. The commands of Moses were those of God (Dt. 7:11; 11:13,18; and 12:32 concerning Moses' words is quoted in Rev. 22:18,19 concerning God's words); his voice was God's voice (Dt. 13;18; 15:5; 28:1), as with Christ. Israel were to show their love of God by keeping Moses' commands (Dt. 11:13); as the new Israel do in their response to the word of Christ. Indeed, the well known prophecy that God would raise up a prophet "like unto" Moses to whom Israel would listen (Dt. 18:18) is in the context of Israel saying they did not want to hear God's voice directly. Therefore God said that he would raise up Christ, who would be another Moses in the sense that he too would speak forth God's word.   

Deu 11:14 I will give the rain of your land in its season, the former rain and the latter rain, that you may gather in your grain, your new wine and your oil-
But these blessings were given anyway, despite their disobedience; when they were conditional upon their careful obedience to God's laws (:13; Hos. 6:3). We see here God's grace, and overpowering desire to give His people His Kingdom. And in our low moments of faith in His grace we can remember this. Israel were rebuked for failing to thank God for the former and latter rains, which were given despite their spiritual weakness (Jer. 5:24).

Moses is one of greatest types of the Lord Jesus, in whom the Father was supremely manifested. Because of this, it is fitting that we should see a very high level of God manifestation in Moses. Indeed it seems that God was manifest in Moses to a greater degree than in any other Old Testament character. Therefore the pronouns often change (in Deuteronomy especially), showing a confusion between the voice of God and that of Moses. Dt. 7:4 is an example: “They will turn away thy son from following me (this is Moses speaking for God)... so will the anger of the Lord be kindled against you”. Thus Moses’ comments on God’s words are mixed up with the words of God Himself. There are other examples of this in Dt. 7:11; 29:1,10,14,15 (“I” cp. “us”). Consider especially Dt. 11:13,14: “If ye shall diligently hearken unto my commandments which I command you this day, to love the Lord... that I will give you the rain of your land... I will send grass in thy fields”. The “I” here switches at ease between God and Moses. The Moses/God pronouns are also mixed in Rom. 10:19.

Deu 11:15 I will give grass in your fields for your livestock and you shall eat and be full-
Israel were given manna in the wilderness, and they ate it and were full (Ex. 16:8,12). But they were promised that in the promised land of the Kingdom, they would likewise eat and be full, again from blessing given by God (s.w. Dt. 8:10; 11:15; 14:29; 26:12; 31:20). After our Red Sea baptism, we are now in the wilderness; but by feeding on the manna, the word of God in the Lord Jesus, we have a foretaste of the Kingdom experience. But the curse for disobedience was that they would eat and not be full / satisfied (Lev. 26:26). 

Deu 11:16 Take heed to yourselves, lest your heart be deceived and you turn aside, and serve other gods and worship them-
There are so many other examples of Moses showing his recognition of exactly how Israel were likely to be tempted (Dt. 6:11-13; 8:11-20; 9:4; 11:16; 12:13,19,23,30; 13:1-4; 14:27; 15:9,18; 17:11,12 ("will"),14,16,17; 21:18; 22:1-4,18; 23:21; 25:8). See on Dt. 7:16. We can take comfort in God’s sensitivity to us in an age unlike any other and apparently with its own unprecedented temptations.

Paul warned the new Israel that after his death ("after my departing", Acts 20:29) there would be serious apostasy. This is the spirit of his very last words, in 2 Tim. 4. it is exactly the spirit of Moses' farewell speech throughout the book of Deuteronomy, and throughout his final song (Dt. 32) and Dt. 31:29: "After my death you will utterly corrupt yourselves". Paul's "Take heed therefore unto yourselves" (Acts 20:28) is quoted from many places in Deuteronomy (e.g. Dt. 2:4; 4:9,15,23; 11:16; 12:13,19,30; 24:8; 27:9).

We note the continual emphasis upon the heart. This was unique amongst contemporary religions, which [as today] were all about external appearance rather than the internal transformation of the spirit / mind. The worship of other gods was rightly defined as a self deception deep within the heart.

Deu 11:17 and the anger of Yahweh be kindled against you-
If God's wrath burns hot against people, it means death for them (s.w. Ex. 22:24; Num. 11:1,33; 22:22; 25:3; Dt. 6:15; 31:17). But Moses averted this at the time of Ex. 32:10 by his intercession. He does so because God's wrath had burned hot against him personally (Ex. 4:14 s.w.), but he had been saved from death by grace. And so he reflects this in appealing for he salvation of others, against whom God's wrath burned hot (Ex. 32:10.11). But Moses at the end of his life warns them not to make God's wrath burn hot against them again- because he will not be around to intercede for them (Dt. 6:15; 7:4; 11:17).

And He shut up the sky, so that there shall be no rain, and the land shall not yield its fruit and you perish quickly-
Dt. 11:17 had said that God's people would "perish [s.w. "destroy"] quickly from off the good land". But by grace, that didn't happen "quickly" at all. They were finally destroyed from off it (2 Kings 24:2 and often), but God did not bring that about quickly but after much patient pleading through the prophets. This is one of so many examples of where God simply did not punish His people to the extent He said He would; simply because of His grace and love toward them.

From off the good land which Yahweh gives you-
The Hebrew word for "spied out" in Dt. 1:24 also means 'to slander' (s.w. 2 Sam. 19:27; Ps. 15:3). Their slander of the land was in that they misrepresented the strength of the people there, who were in fact fearful of the Israelites. They brought up an evil report of the land (Num. 13:32), characterizing it as not "good" but "evil", as if inhabited by insuperable forces of cosmic evil. They disbelieved God's simple statement that He was bringing them a "good land" (Ex. 3:8). Moses therefore repeatedly calls the land a "good land", denying their wrong idea that the land was inhabited by 'evil spirits' (Dt. 3:25; 4:21,22; 6:18; 8:7; 9:6; 11:17). We see here how belief in 'evil spirits' or 'demons' militated against their faith in God and His eagerness to give His good Kingdom to His people. That continues to be His "good pleasure" (Lk. 12:32) toward us, but like Israel, we are tempted to disbelieve this and allow our own perceptions and empirical conclusions to lead us away from simple faith in this.

Deu 11:18 Therefore you must lay up these my words in your heart and in your soul, and you shall bind them for a sign on your hand and they shall be for memorials between your eyes-
As taught in Dt. 6:6, the essence was that "These words which I command you this day shall be on your heart". The heart refers to the mind, the brain, if you will; and we could understand this as meaning that this was to be externally memorialized by binding them between the eyes. This is how orthodox Judaism understands it. But I suggest that the memorial was essentially in the heart, and this is just another way of speaking about the wholeness of internal and external devotion to God's words. Whatever is done externally with the hand, whatever is thought about in our mind between our eyes, is to be dominated by our awareness of God's laws. We fail to read in later scripture any mention of literally making boxes containing God's law and wearing them. The Passover deliverance was likewise to be a "frontlet" (s.w. "memorial") between the eyes and upon the hand (Ex. 13:16); but not in any literal sense. They were to be ever mentally aware of their great salvation, and live accordingly. 

Contemporary ideas about Satan, demons etc. are often alluded to in the Pentateuch, and Israel are given the true understanding. Wearing a phylactery wasn't a new concept; the idea "refers to amulets which were worn in order to protect their wearers against demons". So by giving this command, Israel's God was showing His people that instead of being on the defensive against demons, needing good luck charms against them, they should instead replace these by a positive remembrance of God's words in their hearts and actions. Rejoicing in His salvation and constantly remembering it was intended to totally sideline the various false beliefs about demons which were prevalent at the time. It could be argued that God is saying that instead of the literal phylacteries of the pagan Gentile world, they were to have an internal mental awareness of their God. 


Deu 11:19 You must teach them to your children, talking of them when you sit in your house and when you walk by the way, when you lie down and when you rise up-
The latter day repentant remnant will be characterized by talking to each other of spiritual things (Mal. 3:16 cp. Dan. 12:2), especially of the law (Mal. 3:7). But we are to do this now in our day of opportunity, and not be forced to it by tribulation. The priests were the official teachers of Israel, but it was ever God's intention that all Israel should be priests. All under the new covenant are declared priests (1 Pet. 2:5). All Israel were to be teaching each other (Jer. 31:34), especially their children- not leaving it to others, nor over relying upon a priesthood or spiritual eldership to teach their children. This is a myth inadvertently created by the Sunday School movement, excellent and commendable as that movement is- that a child is sent to "Sunday School" and there learns God's ways. The real teaching is done sitting in the house and walking by the way, and not by specialist teachers. The specific reference to teaching when you lie down and rise up could suggest that God specifically intended His people to teach their children, every morning and every evening. This is the essence of family life in the Lord.

Deu 11:20 Write them on the door posts of your house and on your gates-
Writing God's laws on door posts recalls the daubing of Passover lamb blood on the door posts. Indeed at Passover time, the faithful Israelite would have painted over the laws of Moses with the blood of the Passover lamb. This was looking ahead to how those laws were to be blotted out by the Lord's sacrifice. It was perhaps also to remind them that the blood of the Passover lamb, shed for their salvation, was an imperative to their obedience to God's laws. And again we see contemporary religious ideas deconstructed; for "It was the custom of the ancient Egyptians to inscribe on lintels and door-posts sentences of good omen". Such good luck charms were to be replaced with realistic practical calls for obedience in real life; for this was the basis of Divine blessing, and not good luck charms.

Deu 11:21 that your days may be multiplied, and the days of your children, in the land which Yahweh swore to your fathers to give them-
Does "prolong your days" mean that long life promised to the obedient Israelite under the Old Covenant? Solomon observed that a just mad perished young and "a wicked man who prolongs his life in his wickedness" (Ecc. 7:15). Ez. 12:22 suggests that faithless Israel cynically observed that "The days are prolonged" and God's prophetic word of condemnation had failed- implying they thought that prolonged days were being experienced by them despite their disobedience. The Hebrew phrase 'to prolong days' is found in Is. 53:10, where it is applied to how Messiah would 'prolong His days' not in this life, but in the resurrection. The repeated promises recorded in Deuteronomy of prolonged days upon the land of Israel would therefore hint at the eternity of the Kingdom rather than this life. Indeed, Dt. 4:40 says they would prolong their days "for ever". For an individual Israelite might be faithful but not prolong his or her days in the land because the whole people were to be carried away captive for their sins and the land given to a Gentile power. The opposite of 'days being prolonged' was 'utter destruction' (:26)- which would then speak of condemnation in the second death. This is one of many examples of where eternal life was possible under the Old Covenant- there were multiple different possibilities and plans God could have worked by. Israel could have accepted the Lord Jesus as their Messiah and not killed Him, and so forth. It seems the closer we probe God's word, the more open He is revealed as being.

As the days of the heavens upon the earth-
This is the essence of the New Testament idea of the “Kingdom of Heaven” [not, the Kingdom in Heaven] coming upon earth at Christ’s return. But it was precluded by Israel's disobedience.

Deu 11:22 For if you will diligently keep all these commandments which I command you, to do them, to love Yahweh your God, to walk in all His ways and to cleave to Him-
The idea of 'cleaving' to God is a big theme of Moses in Deuteronomy (Dt. 4:4; 10:20; 11:22; 13:4,17; 28:21,60; 30:20); the only other time Moses uses the word in his writings is in Gen. 2:24, concerning a man cleaving to his wife. Moses seems to have been suggesting to Israel that their covenant relationship with God meant they were marrying God. This was a real paradigm breaker. We may be used to such things. But against the theological background of the time, not to say the generally low level of spirituality among Israel, this was a shocking idea. It reflected the heights to which Moses had risen. 

The Lord’s common Upper Room theme of ‘abiding’ in Him uses the same word as Moses used in the LXX when exhorting his people to ‘cleave unto’ God (Dt. 10:20; 11:22). This abiding involved loving God and keeping His commandments- all ideas which occur together in Dt. 13:4; 30:20.

“If you love me you will keep my commandments” (Jn. 14:15,21,23; 15:10) reflects a major identical theme in Dt. 5:10; 7:9; 11:1,22; 13:3,4; 19:9; 30:16. Moses at the end of his life, when he spoke Deuteronomy, was very much the image of the future Lord Jesus.

Deu 11:23 then will Yahweh drive out all these nations from before you and you will dispossess nations greater and mightier than yourselves-
Dt. 11:23,24 seem to imply that after God had driven out the seven nations which lived in Canaan, He planned- given Israel's obedience- to drive out yet greater nations from before them. I can only take that as meaning that His intention was to drive out the nations who possessed the rest of the land promised to Abraham, right over to the Euphrates. I see here a promise of ultimate victory against Babylon and Assyria, who controlled the Euphrates area. But the very opposite happened- even though potentially, those nations need never have developed and their empires were intended to be Israel's. These potential victories were to be because all the land Israel trod upon [Heb. 'to bend the bow against'], they would receive (Dt. 11:25). But they weren't ambitious enough to go much beyond their farmsteads. We too will be given all we tread upon, all we desire to inherit of God's Kingdom, if we go forward in faith. It's all potentially possible, if we bend our bow with ambition, we will receive are furthermost dreams and beyond. This line of thought inevitably connects with the incident where Elisha sees the shooting of arrows as a symbol of how far God would give Israel deliverance from Syria (2 Kings 13:17).

"Drive out" is s.w. "possess". We must note the difference between the  Canaanite peoples and their kings being "struck" and their land "taken" by Joshua-Jesus; and the people of Israel permanently taking possession. This is the difference between the Lord's victory on the cross, and our taking possession of the Kingdom. Even though that possession has been "given" to us. The word used for "possession" is literally 'an inheritance'. The allusion is to the people, like us, being the seed of Abraham. The Kingdom was and is our possession, our inheritance- if we walk in the steps of Abraham. But it is one thing to be the seed of Abraham, another to take possession of the inheritance; and Israel generally did not take possession of all the land (Josh. 11:23 13:1; 16:10; 18:3; 23:4). The language of inheritance / possession is applied to us in the New Testament (Eph. 1:11,14; Col. 3:24; Acts 20:32; 26:18; 1 Pet. 1:4 etc.). Israel were promised: "You shall possess it" (Dt. 30:5; 33:23). This was more of a command than a prophecy, for sadly they were "given" the land but did not "possess" it. They were constantly encouraged in the wilderness that they were on the path to possessing the land (Dt. 30:16,18; 31:3,13; 32:47), but when they got there they didn't possess it fully.

The Hebrew word translated as "thousand" can mean a family, or some other administrative division. Many of the 'number problems' in the Hebrew Bible are only really resoluble using this approach. And that may be in view in the census of Israel taken in Num. 1, and in the statement that six hundred 'thousands' of footmen left Egypt (Ex. 12:37). The census of Num. 1 gives figures such as those in Num. 1:21 for Reuben, which could be rendered: "forty six families ['thousands'] and five hundred (men)". Although a "hundred" might also refer to an administrative division. The total in Num. 1 would then be 598 families with a total of 5550 men. The sum given in the second census in Num. 26 comes out as roughly the same, with 596 families amounting to 5730 men. On this basis, the total population (including women and children) would be anything between 20,000 to 40,000. This would enable us to make better sense of the statements that Israel were the smallest numerically of all the surrounding peoples (Dt. 7:1,7; 11:23; 20:1). If we insist upon taking "thousand" literally in Ex. 12:37, then 600,000 male foot soldiers would imply a total population of between two and six million. The population density would have been intense, and far greater than that of many modern nations. Estimates of global population at the time suggest it was only about 40 million, and the population of Egypt was a maximum of three million (probably far less). If the Israelites were smaller than the other nations, and they numbered say 5 million, then the total population of the seven peoples of Canaan would have been at least 40 million. The territory of Canaan could not have supported such numbers. Only 70 Israelites came into Egypt with Jacob. Expansion over 430 years to several million is not realistic. This approach helps us better understand how all the men of war marched around Jericho (Josh. 6:3). If there were literally 600,000 men then the city would have had to be many kilometers in circumference for them all to march around it seven times in one day. Archaeological evidence from Jericho simply doesn't support the idea of such a vast city. If Israel numbered say 5 million people, and recall there was also a "mixed multitude" with them, then if they marched 10 abreast this would require a column stretching around 1000 kilometers. Their promises to Edom and the Amorites to march only along a highway and not spill over it (Num. 20:17; 21:22) is unrealistic if they had such huge numbers. A figure of 600 family units leaving Egypt is more realistic; otherwise we start to wonder how ever all the Israelites, millions of them, came to be in one place at one time on Passover night.

Deu 11:24 Every place on which the sole of your foot shall tread shall be yours, from the wilderness and Lebanon, from the river Euphrates, to the hinder sea shall be your border-
This meant that according to their spiritual ambition, so would be their inheritance of the Kingdom. The temptation for them, as for us, was to consider that once we have our small inheritance, our farmstead and secure land, as it was for them- then we need have no wider vision. For to go onwards from that parochial mentality and tread upon the entire land up to the Euphrates was a vision only worth pursuing if they had a vision of collective inheritance of the Kingdom. To seek to get others there is a call which few really perceive. The entire territory promised to Abraham could’ve been given to them if they had bothered to go there; but they settled just for the fertile land along the Mediterranean coast. They, like us so often, lacked any sense of spiritual ambition.

Deu 11:25 No man will be able to stand before you. Yahweh your God will lay the fear of you and the dread of you on all the land that you will tread on, as He has spoken to you-
The command to subject the animals in Eden [the land promised to Abraham?] corresponds to later commands to subject the tribes living in the land (Gen. 1:28 = Num. 32:22,29; Josh. 18:1). The “fear and dread” of humans which fell on the animals after the flood is clearly linkable with the “fear and dread” which was to come upon the inhabitants of Canaan due to the Israelites (Gen. 9:2 = Dt. 1:21;11:25).

Deu 11:26 Behold, I set before you this day a blessing and a curse-
The blessing and curse are defined in Dt. 28, suggesting that all of Deuteronomy was spoken on "this day"- the last day of Moses' life. The implications of "this day" lead me to think that this is the reference, although the blessing and cursings were pronounced on Ebal and Gerizim some time later.

Deu 11:27 the blessing, if you will listen to the commandments of Yahweh your God which I command you this day-
We can read this as meaning that the blessings of Dt. 28 were conditional upon obedience. Israel were not obedient, from Sinai onwards, as the prophets lament. But many of those blessings were still experienced by Israel. So we conclude that this was by grace alone, and indeed the idea of Abraham's seed being "blessed" is associated in the New Testament with the blessing of grace. Again we note God's passionate desire to by all means give His people His Kingdom. He wants to do this, it is the good pleasure or will of God to give us the Kingdom. He is not indifferent to our salvation, and wants us desperately to be in His Kingdom, as the parable of the marriage supper also indicates. It concludes with pretty much anyone willing to say "yes" being ushered in to the marriage supper.    

The blessing of Yahweh would come if His commands were obeyed (Dt. 11:27); but in response, He would command that blessing (s.w. Dt. 28:8). His commandments were therefore effectively a commandment of blessing. They were designed for Israel's good and blessing, and not as a test of mindless obedience. 

Deu 11:28 and the curse if you will not listen to the commandments of Yahweh your God, but turn aside out of the way which I command you this day, to go after other gods which you have not previously known-
"Go after" is a phrase Moses frequently uses in his last speech in Deuteronomy, but not elsewhere. It means literally to follow or walk after. He warns against going after other gods (Dt. 4:3; 6:14; 8:19; 11:28; 13:2; 28:14), and urges following / walking behind / going after Yahweh alone (Dt. 13:4). I suggest he was reflecting upon how by following after Yahweh in the Angel, the people had been brought out of Egypt, through the wilderness and to the promised kingdom. Caleb had faithfully followed / walked after Yahweh, and so entered the land. The phrase is used of the people following after the ark to enter Canaan (Josh. 3:3; 6:9). Following after idols led them just to pointless wandering in circles. And so it is in human life today. Following idols leads to pointless wandering, whereas following Yahweh has a specific destination in view- possession of the Kingdom. Elijah uses the phrase when telling Israel they could either follow after Baal, or Yahweh; and if Yahweh is God, then we are to follow Him (1 Kings 18:21). We cannot follow two directions. But Israel followed after (s.w.) vanity and thereby became vain (2 Kings 17:15). They carried the tabernacle of Moloch and also of Yahweh, throughout the wilderness journey (Acts 7:). Following after Baal is paralleled with following / walking after the imagination of their own evil heart (s.w. Jer. 3:17; 9:14; 13:10), walking after their own spirit rather than God's (Ez. 13:3 s.w.) and their own covetousness (s.w. Ez. 33:31). To walk / live just according to the word of our own imaginations is our great temptation. But we are to instead follow God's imaginations and heart, as revealed in His word (Ez. 20:16 s.w.). This is where our acceptance of the word of God as indeed His word... has endless implications.

Deu 11:29 When Yahweh your God brings you into the land where you go to possess it, you shall set the blessing on Mount Gerizim and the curse on Mount Ebal-
God repeated the promise of blessing to Abraham at Shechem (Gen. 12:6), where later Israel had to choose between blessing and cursing (Dt. 11:29,30)- as if they had to make the choice to appropriate the promised blessing to themselves, or not. And yet the covenant in Gen. 15 was one way, unconditional, from God to us. It's as if His part in our salvation is so much greater than our response.

Deu 11:30 Aren’t they beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites who dwell in the Arabah, over against Gilgal, beside the oaks of Moreh?-
Dt. 27:2-8 had commanded that "in the day" Israel passed over Jordan, they were to set up plastered stones with the law written upon them [perhaps just the ten commandments], and put them "in mount Ebal". The location was defined as near Gilgal (Dt. 11:30), where they camped after entering the land. Clearly enough, the ceremony of blessing and cursing ought to have been done immediately they entered the land. But they let secular concerns dominate their spiritual obligation to be thankful as God had asked. For when Joshua fulfilled it in Josh. 8:30, this was not "in the day" that Israel passed over Jordan. They had indeed taken stones with them from the Jordan, but had not used them as intended. They didn't plaster them nor write the law upon them. And so perhaps God ammended His intention- which was initially that they would set those stones up in mount Ebal immediately. Instead, He sent the people against Jericho, and then against Ai. Perhaps an instant conquest of Jericho had been originally intended, so that they could proceed to mount Ebal immediately. For later in Joshua we will read of God giving His people unnaturally speedy progress against their enemies, all in the same day. Or maybe His intention was that firstly they ought to have gone to mount Ebal with the plastered stones, and only then attacked Jericho. But they didn't plaster the stones nor wish to proceed immediately to Ebal. And so He arranged the campaign against Jericho and then Ai. We see how God is so eager to accommodate His programs to the weakness of men.   

Deu 11:31 For you are to pass over the Jordan to go in to possess the land which Yahweh your God gives you, and you shall possess it, and dwell therein-
As noted above, possessing the land was conditional upon obedience. But they weren't obedient, but by grace they possessed the land. Their response to that grace was therefore to be that they kept the commandments (:32). Such commandments as we have are likewise to be obeyed not in order to be worthy of the Kingdom, but as a channel through which to express our gratitude for having been given the Kingdom in prospect.

Deu 11:32 You shall observe all the statutes and the ordinances which I set before you this day-
The Hebrew mishpat, "ordinances", has a wide range of meaning. The idea is of judgment, as if God and His Angels gave these laws as their considered judgment after considering the human condition, and Israel were to abide by them. But the word also the idea of a right or privilege; and that is how we should see God's laws. They are only felt as a burden because of human hardness of neck towards God's ways. His laws are not of themselves burdensome, but rather a privilege and blessing. The law was indeed "holy, just and good" (Rom. 7:12), designed to inculcate a holy, just and good life (Tit. 1:8), a way in which a man should "walk" in daily life (Lev. 18:4), a culture of kindness and grace to others which reflected God's grace to man. If we dwell upon the idea of "rights" carried within the word mishpat, we note that the law begins in Ex. 21:1,2 (also Dt. 15:12-18) with the rights of a slave- those considered to have no rights in the society of that day. The "rights" to be afforded by us to others are the essence of God's rightness / justice.