‘After him was Shamgar the son of Anath, who killed 600 of the Philistines with an ox goad, and he also saved Israel (Judges 3:31).

 When we come to verse 31 at the end of Judges chapter 3 it’s a case of ‘blink and you’re miss him’ as we are introduced to the Judge with the most fleeting references in all of scripture. Shamgar is only mentioned twice in the book of Judges, and then only very briefly. Obviously, he’s mentioned here and that gives us an understanding of how he delivered Israel. But he’s also mentioned in 5:6 in the victory song of Deborah and Barak where he’s mentioned alongside Jael who was a contemporary of Deborah and Barak. So this strongly suggests that the Lord was raising up Judges to deal with different issues in different parts of Israel throughout this troubled time. But what do we know about the man who has the two most fleeting references in the book of Judges?

The answer is, not surprisingly, not very much. I was very surprised to find out that some commentators don’t even include this verse in their  commentaries! But what we do know is very interesting. The first thing to note is rather surprising. His father’s name: ‘Anath’ is not an Israelite name and may mean: ‘son (worshipper) of the Canaanite goddess Anath.’[1] So this strongly suggests that this is someone who’s family may almost certainly come from outside the covenant community of Israel, and was brought in by some means like Rahab, Ruth and others were (see Joshua 2 and 6:22-23, the Book of Ruth and the numerous references to foreigners and there are also references to their protection under the Law). So once again, this is a very unlikely Judge! The second thing to note, is the method of his deliverance of Israel. We know that at some point  during the reign of Saul, he and his son Jonathan were the only ones with swords in Israel, the rank and file of the army having to make do with anything that they could lay their hands on (1 Samuel 13:22). It seems very likely that a similar situation existed in Shamgar’s time as that would explain a lot when we come to his choice of weapon!

An ox goad was a farm implement that consisted of a piece of wood about 8 foot long with a circumference that was easy enough to get your hand round. On one end of it would be a spike, presumably to encourage the oxen to go in the right direction, as they wouldn’t much like getting prodded by it. On the other end would be the equivalent of a small spade, presumably to clean out the earth from the plough from time to time. All in all, it’s an interesting choice of weapon, but one can see how it would be a very effective one when it came to a fight (let’s face it, you’d certainly know about it if you were on the wrong end of it)! Anyway, there’s no doubt that Shamgar was more than adept at handling it when it came to battle. Whether he killed 600 Philistines in one encounter or whether it was over a period of time we don’t know. What we do know is: ‘he also saved Israel.’

So, once again, this verse impresses upon us that God uses the most unlikely people and the most unlikely methods to fulfil his purposes. Shamgar’s background makes him an outsider and, as such, he looks a very unlikely saviour of Israel. But he’s raised up by the Lord for that very purpose (2:16). Once again, like Ehud, he’s someone who shows ingenuity in using whatever is at hand for the Lord’s work. But, an important thing to note, is that each character, we encounter in this chapter, in their own way is raised up by the Lord to be a saviour of his people Israel.

How much more should this give us confidence in the Lord Jesus Christ and his saving work on our behalf. He was not recognised as a saviour as he was not recognised by the religious leaders of the day. However, the amazing thing is that he calls the most unlikely people to him. Just think of Jesus’ encounter with the Samaritan woman at the well and how that led to many converts within the despised Samaritan community. ‘And many more believed because of his (Jesus’) word. They said to the woman, “It is no longer because of what you said that we believe. for we have heard for ourselves, and we know that this is indeed the Saviour of the world” (John 4:41-42).

[1] Dale Ralph Davis, Judges, Such a Great Salvation (Fearn, Christian Focus Publications, 2000) 65.

‘Then the people of Israel cried out to the LORD, and the LORD raised up for them a deliverer, Ehud, the son of Gera, the  Benjamite, a left-handed man’ (Judges 3:15 a).

Last month we took a look at Othniel who was every inch a hero. He was a brave and mighty warrior, and no doubt had an impressive physique to go with it. But now we come to a man who was probably the polar opposite of that.

Once again: ‘the people of Israel again did what was evil in the sight of the LORD.’  The pattern is familiar, Israel rebels against the Lord who then sends judgement, the people cry out and the Lord raises up a deliverer. But this time Eglon, king of Moab, has formed an alliance with both the Ammonites and the Amalekites. Put simply, Israel is in big trouble again! So, after 18 years of oppression, the people cry out to the Lord and he raises up an unlikely candidate to save them.

But why was Ehud an unlikely deliverer of God’s people? After all, the Benjaminite’s were formidable fighters with an emphasis of them being able to use their left hands (see 20:16). So you might be thinking, “hold on a minute, this guy the perfect candidate for delivering the Lord’s people.” However, the original Hebrew text emphasises Ehud’s left handedness in the negative![1] Why? The most likely explanation is that he was handicapped and unable to use his right hand!

Eglon, and his lackeys are in the business of bleeding the country dry. But the Lord has other ideas. Who better to bring the tribute to Eglon than the apparently harmless Ehud? This is emphasised by others carrying the tribute. But after delivering the tribute Ehud sends them away and then turns back. Eglon’s bodyguards don’t suspect that Ehud is carrying a small sword strapped to his: ‘right thigh under his clothes’ (v16). If they’d searched him they’d probably missed it due to his left handedness! He claims to have a secret message from God for the King, so Eglon sends out all of his attendants. After all, this is a message from God, and Eglon, his vanity stimulated, is vulnerable!

The narrative takes on a darkly comic tone as Ehud, the perfect assassin, locks the doors and calmly walks out. The guards, unaware anything untoward has taken place, wait to the point of embarrassment thinking the king is taking a comfort break. Eventually they open the door and find the king assassinated in the most humiliating circumstances! Some people might have a problem with Ehud’s message from God. But Eglon was undoubtedly guilty of exploiting God’s people in ways described later in Deborah’s and Barak’s victory song (5:30). So this would have been seen, if you were an Israelite, as a suitable comeuppance! The rest, as they say, is history, Ehud’s leads the Israelites to an overwhelming victory and the land is blessed with 80 years of peace!

So what can we learn from this? First of all what was God’s message to Eglon? Quite simply, I think it could be paraphrase as: “You may think your gods have giving you victory over Israel, but you mess with my people, you mess with me!” So, the Lord was gracious towards his people when they came to him in an attitude of repentance, but this also illustrates that God’s judgement will come against those who oppose his purposes and people. Secondly, the Lord uses the most unlikely people and people in different ways. Ehud was an unlikely military commander compared to Othniel and nowhere do we read about the ‘Spirit of the Lord’ coming upon him as it did Othniel. But the Lord used his ingenuity and even his supposed disadvantage. Lastly, he attributes this incredible military victory to the Lord (v28).

Very often when we do things in the Lord’s service, we give ourselves a pat on the back and feel we’ve done well. But that’s not Ehud’s attitude in any shape or form. If he wasn’t a Judge already I suspect he was made one very quickly. But I suspect it didn’t go to his head, and that’s possibly why the land had peace for such a long time as Ehud proved to be a humble leader and that legacy continued for a while after he died. As such he stands as a good example to the Lord’s people in any day in age.

[1] Warren W. Wiersbe, Be Available, Judges (Eastbourne, Kingsway Communications, 1994) 30.

‘But when the people of Israel cried out to the LORD, the LORD raised up to deliverer for the people of Israel who saved them, Othniel the son of Kenaz, Caleb’s younger brother’ (Judges 3:9).

One of the things I really like about the Marvel ‘Avengers’ films is you meet some pretty diverse characters. For example, Steve Rogers, Captain America, acts, and is, every inch a hero. On the other hand there’s Scott Lang, also known as Ant man. There’s no doubt that he’s very well-meaning, but in some ways he’s a bit of a doofus! But, on the other hand, he can still be heroic! The same could be said about this next section in the book of Judges as over the course of chapter 3 we will meet three very different Judges. One has all the credentials of a hero, but the other two are the most very unlikely heroes you could image! But we start with someone who’s very much a hero.

The pattern of the prologue, chapter 1 to the first part of chapter 3, gives us a very helpful overview of the book (The Book of Judges: The Prologue: Judges 1:1-3:6). And it’s manifested here. Israel has sinned against the Lord and the Lord  brings judgement upon them as: ‘he sold them into the hand of Cushan-rishathaim King of Mesopotamia.’  The phrase: ‘sold’ is very appropriate as originally the Lord had ‘redeemed’ (bought) Israel from their slavery in in Egypt. The rather long winded name of the King (he was probably just knowing as Cushan) is also interesting as it can be interpreted as ‘doubly wicked.’[1] In other words, Israel was in great trouble and, in verse 8, we are told that Israel was subject to him for eight years! Then: ‘the people of Israel cried out to the Lord’ (v9).

But what does that actually mean? Was this actually true repentance? Dale Ralph Davis is helpful here as he notes: ‘it denotes crying for help (frequently directed to Yahweh) out of deep distress or because of some unbelievable circumstance; occasionally it simply signifies a cry of anguish directed to no one in particular.’[2] But whatever the case, the Lord, in his grace and mercy, raises up Othniel who, as we shall see, has the credentials to be, and is, every inch a hero! But who is he?

The text tells us Caleb was his uncle and also his father-in-law. We’ve met Caleb before in scripture as he was one of the spies, along with Joshua, who was sent up to spy out the land. Whereas the other spies gave a very negative report (which led to 40 years wandering in the desert) Caleb and Joshua gave a very positive one because they were convince that the Lord would be faithful and help Israel in their campaign (Numbers 13:17-33). Later at the age of 85 he got the chance to claim his inheritance when he led a campaign in Israel’s war against the nations of the land. Othniel became his son-in-law when Caleb offered his daughter to the man who could capture Kiriath-sepher (1:12-13). This obviously means that Othniel was a very brave man, but one can’t help thinking that his heritage helped and Caleb’s faith, bravery and enthusiasm prove to be inspirational and contagious! Anyway: ‘The Spirit of the LORD was upon him, and he judged Israel. He went out to war and the LORD gave him Cushan-rishathaim King of Mesopotamia into his hand’  (v10).

One of the things I find very encouraging in this story is that Othniel, when he was raised up to be Israel’s deliverer, was probably older than Caleb was when he headed up the original military campaign. So, he was as still as zealous for the Lord’s cause in his old age! One can’t help think that just as he was inspired by Caleb, he probably became an inspiration to another generation. Isn’t it great to know that as Christians, there’s no reason why our service for the Lord should diminish with age. Indeed, it can often mature and deepen and we can be used to even greater effect as we get older if we are zealous for the Lord’s cause as Othniel was!

But the thing we mustn’t miss here is everything was the Lord’s doing. Othniel may have been Israel’s deliverer, but it is only because God chooses to use him to be his instrument! What this does prove is that when the Lord chooses to use someone who is zealous and faithful, it’s a formidable combination and can often be an unstoppable force for his cause!

[1] Warren Wiersbe, Be Available, Accepting the Challenge to Confront the Enemy, Judges (Colorado Springs, Victor Books, 1994) 26.

[2]  Dale Ralph Davis, Judges, Such a Great Salvation (Fearn, Christian Focus Publications, 2000) 50.

The book of Judges is considered a difficult book of the Bible. So this month we start a new ‘Scriptural Thought for the Month’ looking at the book of Judges to see how in dark and desperate times, when men do dark and desperate things, God is still working through the most unlikely people!

‘So now I say, I will not drive them out before you, but they shall become “thorns in your sides, and their gods shall be a snare to you.” As soon as the Angel of the LORD spoke these words to all the people of Israel, but people lifted up their voices and wept. And they called the name of that place Bochim. And they sacrificed to the LORD’ (Judges  2:3-5).

It had started so well. In Judges chapter I we see Israel working in harmony after the death of Joshua as they continue the conquest of the Promised Land. But slowly the rot sets in. There’s a reluctance to see the Lord’s instructions right through when it comes to driving out the inhabitants of the Land, and, by the time we get to chapter 2, there’s real problems as Israel had made numerous compromises with the various peoples of the land.

Not surprisingly the Lord intervenes. The Angel of the Lord delivers a stern reprimand that they have broken their covenant with him. Therefore, the people of Land would become: ‘thorns in your sides and their gods shall be a snare to you’ (v3). The message is met with a typical Israelite response, great weeping and wailing followed by the offering of a sacrifice. I don’t doubt they were sorry, but one gets the feeling this was probably because they going to suffer judgement rather than genuine heartfelt repentance.

What follows (vs6-23) is really an overview of the whole of the book of Judges. It starts by reminding us: ‘the people serve the LORD all the days of Joshua and all the days of the elders who outlived Joshua’ (v7). But, a few verses later we read that: ‘there arose another generation after them who did not know the LORD or the work he had done for Israel’ (v10). I don’t think for a second that they had no knowledge of the Lord, but rather what the text is conveying here is they acted as if they were ignorant of his deliverance of them from Egypt!

The upshot of this is Israel assimilates the culture of their pagan neighbours. So, from now, on Israel could only expect the Lord’s judgement and in verse 14 we read that he: ‘gave them over to plunderers who plundered them. And he sold them into the hand of their surrounding enemies so they could no longer withstand their enemies.’ But, amazing as it may seem, even in the midst of his judgement the Lord was gracious to them as, in verses 16-18, he raises up a succession of Judges to deliver his people. However, each time a Judge died the people turn back to worshipping the ‘detestable’ gods of the people of the Land. Eventually the Lord vowed he would: ‘no longer drive out before them any of the nations that Joshua left when he died’ (v21). When people reject God, there’s a danger that eventually the Lord will leave them to the consequences of their own actions!

By this point we might be in despair. How could something that started so well could end up in such a mess? But the start of chapter 3 shows us that the Lord is not absent as, despite how things looked, he’s carrying out his purpose. In verses 1-2, he’s preparing his people for the future as not all of them had experienced warfare. So, in verse 4 we read that the nations that were left in the land: ‘were for the testing of Israel, to know whether Israel would obey the commandments of the Lord.’ What’s interesting about this verse is that in the Hebrew the verb is open. It’s not for us to say that they’re going to succeed, or fail. In fact we will see both success and failure as we continue through the book of Judges! So, even if the Israelites continued to be assimilated even more into the culture of the godless nations of the Land by intermarrying with them, creating an even bigger mess, God was still present. They were his people and therefore his mess, even though he was not responsible for it, and because of = his grace and mercy he had not deserted them!

In Romans 5:20 the apostle Paul writes: ‘Now the law came in to increase the trespass, but where sin increased, grace abounded all the more.’ Paul is alluding to the work of Christ as a saviour to all who turned to him to have their sins forgiven. In the book of Judges we will see the graciousness of God as he raises up Judge after Judge to deliver his undeserving people. In the end, despite their many imperfections, could it be possible that these Judges act like a signpost to point us to the perfect and therefore greatest deliverer of all, Jesus?

“These words the Lord spoke to all your assembly at the mountain out of the midst of the fire, the cloud, and the thick darkness, with a loud voice; and he added no more. And he wrote them on two tablets of stone and gave them to me” (Deuteronomy 5:22).

When it comes to Pastoring it’s not the kind of job that you can put a time limit on. I remember having a conversation with a fellow Pastor and we reached this conclusion. When is the sermon preparation finished? When it has been preached! When is the pastoral visit or counselling over? When all aspects of the visit had been completed, or the person being counselled has come under the authority of Scripture and starts to see a way through their problem. Once you have got to that stage in the process of your sermon or visiting, you might be in the position to thank the Lord for His wisdom and be able to say, “job done”, and hope the phone does not ring so you are finished for the day and can put your feet up. That said, in v22 of Deuteronomy chapter 5 we come to a very definite finish!

Moses’ opening words in this verse give it an air of finality. ‘These words the Lord spoke to all your assembly at the mountain.’ There is a real sense that God had finished speaking. This is reinforced by Moses stressing to the people that: ‘he (God) added no more’. His words were now complete and finished. It is sad to see so many today, who call themselves Christians, questioning  God’s Word. Of course it is not called that, it is called reinterpreting it for our day and age. In a society which is increasingly anti-authoritarianism and post-modernism some people have lost their nerve and try and soften the God’s Word in the hope it will be more acceptable and attract more people into church.

Deuteronomy is a good book to turn to in such a day and age. It reminds us that God had spoken to His people and that the Law was given for their benefit, and out of love for them. It was not up to then to decide what they thought of it, but to obey out of gratitude for all the Lord had done. The consequences of messing with God’s Word is that we end up with an ineffective Gospel that will not save anyone and will leave the church open to judgement due to its lack of faithfulness to God’s Word.

The Apostle Paul’s letter to the Galatian church reminds us of the consequences of departing from the message of the cross. Here was a church that had added something to the very essence of the Gospel. So tragic is this that they get a letter from one very angry Apostle! Paul is so ‘hopping mad’ with those who: ‘distort the Gospel of Christ’ (Galatians 1:7) that after his greeting , he gets straight into the main theme of the letter rather than give his customary words of encouragement or thanksgiving! Paul had received the Gospel: ‘through a revelation from Jesus Christ’ (Galatians 1:12) and what we have received in the Bible was written down by the same process. 2 Peter 1:20 reminds us that: ‘that no prophecy of Scripture comes from someone’s own interpretation.’ The point is a simple one, if God has spoken to His people through the Bible, are we really in a position to know better?

The answer is of course no! Verse 22 ends stressing the finality of God’s Word. The words were written down on the: ‘two tablets of stone’ and given to Moses. So, they were not to be messed with, they were not  to be modified.  I will let those saints of yesteryear Henry and Scott have the last word: ‘God added no more. What other laws he gave, were sent by Moses, but no more was spoken in the same manner.  He added nothing more, therefore we must not add. The law of the Lord is perfect.’[1]

[1]  Henry and Scott. A Commentary upon the Holy Bible, Genesis to Deuteronomy (London, The Religious Tract Society, 1833) 380-381.

 “And you shall not covet your neighbour’s wife. And you shall not desire your neighbour’s house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that is your neighbour’s.” (Deuteronomy 5:21).

And so, we come to the last commandment. In a sense, there is nothing new here, as the essence of this commandment (coveting) seems to have been covered already in the Eighth (stealing). Yet, whereas the former dealt with outward actions, the latter deals specifically with the attitude of the heart and mind. This is an ‘invisible’ sin! In Genesis 3:6 before taking, eating, and passing the: ‘fruit’ to Adam, Eve: ‘saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise.’  It started with just a look then thought and desire, but it ended in action. So, coveting can lead to further sin!

In a way, coveting is another form of greed, because just as with stealing, we desire more than we already have! The difference is that although we do not act on it, we brood on it. The writer of Ecclesiastes observes: ‘the eye is not satisfied with seeing, nor the ear filled with hearing.’ (Ecclesiastes 1:8) and that is what makes this sin so insidious! We can end up coveting so easily by what we see and hear each day. The Apostle Paul treats the sin of covetousness the same as idolatry.  In Colossians 3:5 he writes: ‘Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.’ To put it simply, we ‘covet’ something when we place that new car, holiday, relationship, or whatever else before God!

There is some debate over the precise point where the exposition of the Ninth Commandment ends and the teaching on the Tenth Commandment commences as chapter 24:17-25:4 could fit either. John Currid argues for the Tenth Commandment starting at this point. ‘Coveting is properly defined as the heart’s desire to have something that belongs to someone else. It is a command that does not deal with the outward action, but rather the inward desire of a person’s heart which may lead to sinful, external action. It is a violation of the rights of others to possess what God has given to them.’[1] As the verses before have dealt with the rights God had given to ‘the sojourner, the fatherless and the widow’ (v21), the disadvantaged in society, his definition works well. Any infringement against them is converting what God has given them as theirs!

Verses 17-18 set the tone for this section. The less fortunate in society must not be subject to fewer rights than the well off. The Israelites had already been commanded not to keep the cloak of poor man overnight or to take something of necessity as security in verses 6 and 13. So they were not to treat the: ‘the sojourner’, ‘fatherless’ or ‘widow’ (v17) any differently.[2] Having been: ‘slaves in land of Egypt’ (v22), they too had been the underprivileged and less fortunate. They were only free and privileged because the Lord had: ‘redeemed’ (v18) them, so they owed Him everything.

The next instruction covers the rights of the less fortunate during the harvest (vs19-22). Whether harvesting wheat, olives, or grapes the owner of the land was not to go back over the field to pick up anything that he had missed. These were to be left for them so: ‘that the LORD your God may bless you in all the work of your hands’ (v19).  The land was God’s, but He had generously given it to them. As he was sharing it with them, they were to share it with the less fortunate. Peter Craigie makes this point about the practice of this command. ‘Farmers, who had allowed some produce to remain were not simply being charitable to the less fortunate than themselves; they were expressing their gratitude to God, who had brought them out of slavery in Egypt and had given them a land of their own.’[3]

This has clear application for today. Sometimes hardship comes on people and families through no fault of their own. Are we prepared to be generous if God has allotted us comfortable position in life? After all everything is His in the first place! Henry and Scott make this observation. ‘It is not hard to prove that purity, piety, justice, mercy, tenderness, impartiality, kindness to the poor and destitute, consideration for them, and large generosity of spirit, are pleasing to God and becoming of his redeemed people. The difficulty is to bring our minds to attend to them in our daily walk and conversation.’[4]

Christopher Wright sums up this concluding commandment rather neatly. ‘Thus, the commandments come full circle. To break the tenth is to break the first. For covetousness means of setting our hearts and affections on things that then take the place of God.’[5] We can look at the other nine commandments and, at first glance, say we keep them (although we obviously fail to keep them the way Jesus teaches them). But when it comes to this one, we fail very easily as this is all to do with what we think rather than outward action, although it can clearly lead to that! So, it is this commandment that presents the greatest challenge for Christians today! We live in a world where an idle look at an advert will tell us that it is not just a case of us needing a product, it is a case of us needing a better and newer version of that product!

So, what is the answer?  Quite simply it is to remember Christ words: “Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’  For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you.” (Matthew 6:31-33).

[1] John D Currid, Deuteronomy, An EP Study Commentary (Evangelical Press, Darlington, 2006) 142 399.

[2] It is very clear from this passage and also 10:18 and 27:19 that God had a special concern for the  ‘sojourner’, ‘fatherless’ and ‘widow’ and wanted justice and equality for them.

[3] Peter. C Craige, The Book of Deuteronomy, The New International Commentary on the Old Testament (Eerdmans publishing co, Michigan, 1976) 311.

[4] Henry and Scott. A Commentary upon the Holy Bible, Genesis to Deuteronomy (London, The Religious Tract Society, 1833). 425-6.

[5] Christopher Wright, Deuteronomy, New International Biblical Commentary (Massachusetts, Hendrickson Publishers, Inc, 1996) 86.

‘And you shall not bear false witness against your neighbour’ (Deuteronomy 5:10).

This commandment deals with giving ‘false testimony’ as we would more commonly call it today. It actually goes beyond that meaning, as the Hebrew word translated ‘bear’  means to: “consider, pay heed to, listen to.”’[1] This broadens the scope of this commandment considerably!

The command relates to one’s: ‘neighbour’  In Leviticus 19:18, in the middle of a series of various laws, the Israelites were told: ‘You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbour as yourself: I am the Lord.’ Misrepresentation of another person is obviously detrimental to that person. And if all people are made in God’s image, then this is a serious offence against God, as well as to the unfortunate person. We would do well to remember that: ‘slanderous words cannot be recalled.’[2] We can easily be guilty of slander by passing on a story we have heard about someone without checking out the facts for ourselves, and unfortunately church circles are not immune from this.

The emphasis of this commandment is fair dealing in every area of life in relation to other people – hence an emphasis on justice, impartiality, and false witness. Deuteronomy 24:8-16 is generally reckoned by scholars to be Moses’s teaching on the demeaning nature of breaking this commandment. The section (vs 8-16) starts with at what first seems to be the rather strange subject of skin diseases, which is what the Hebrew word used here and translated ‘leprous’ (v8) means. The instruction is that anyone suffering from such a disease is to go to the priests and do exactly what they instruct – the priest acting as public health officers in this and other matters. There is a big emphasis on obeying this instruction with the phrase: ‘As I commanded them, so you shall be careful to do.’ (v8). There was an obvious danger that if this law is not obeyed then disease could spread throughout the community. Therefore, compliance with its instruction was very important. But why is it found here in the instructions on the Ninth Commandment?

The answer is in verse 9 where the example of Miriam, Moses’ sister is used. In Numbers 12:1-15 she was guilty, along with Aaron, of speaking against Moses because his wife was not an Israelite, but more importantly she was questioning his role as God’s spokesman.  As a result of this serious and libellous attack God judged her by inflicting her with leprosy, hence the connection with the Ninth Commandment. Raymond Brown reminds us that: ‘she was stricken with leprosy because she would not accept the unique authority of God’s Word.  She thought she knew better than her brother Moses, God’s servant, and blatantly question his authority.’[3]The issue for us today is the danger of demeaning people by both gossip and by not questioning accusations that we hear against them. We can sometimes be too ready to judge fellow Christians as to where they stand or their role before God. The Apostle James reminds Christians of the devastating power of the tongue as: ‘With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God.  From the same mouth come blessing and cursing. My brothers, these things ought not to be so.’ (James 3:9-10). There may be times when we need to openly challenge people, but this is to be done in a careful and measured consideration which takes everything into account rather than gossiping and/or listening to gossip behind their back!Thomas Watson puts it this way. ‘The tongue which at first was made to be an organ of God’s praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour.’[4]  When Jesus was questioned, by an expert in the Law as to what was necessary to inherit eternal life, He turned the question round by asking: “what is written in the Law? How do you read it” The man’s answer was as follows:  “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbour as yourself” (Luke 10:27). When Jesus pointed out that he had answered correctly, the expert in the Law attempted to justify himself by asking: “And who is my neighbour?” (Luke 10:29). So Jesus then tells the parable of the Good Samaritan (Luke 10:30-37). The main point for us here, however, is that Jesus reinforces the idea of putting God first, and the correctness of our total devotion to Him, and then, the care and concern for those around us.

If we truly love God and are devoted to His Word, we will start to have this concern more and more. Then we will have a concern for others, not just in the general day-to-day sense, and by refraining from slander, but also, a concern for their souls and how they stand before God!

[1] Peter Masters. God’s Rules for Holiness, Unlocking the Ten Commandments (London, The Wakeman Trust, 2003). , 111.
[2] Frank McClelland. The Ancient Law for the New Age, A Concise Examination of the Ten Commandments (Toronto, Wittenburg Publications, 1990) 31 108.
[3] Raymond Brown, The Message of Deuteronomy, The Bible Speaks Today (Leicester, Inter-Varsity-Press, 1993), 232.                                                                                                                            [4] Thomas Watson, The Ten Commandments (London, The Banner of Truth Trust, 1965) 169.

‘And you shall not steal’ (Deuteronomy 5:19).

This Commandment has been subject to various interpretations as the Jewish rabbis have often interpreted it in a narrow sense, believing it only refers to the kidnapping of people. The argument is, if it included the stealing of money or property, then it would render the Tenth Commandment: ‘You shall not covet…” redundant. However, this is misunderstanding the inward sinful desire that this Commandment deals with rather than the outward action that is prohibited here!

There are two things that we would do well to remember in relation to this commandment. Firstly, the system of judgement among God’s people was to be fair. In Deuteronomy 1:15-18 we read about the kind of men that Moses was to appoint as Judges. The men appointed were to be godly individuals. They were to be respected by the people, they were to judge fairly, not showing favouritism and they were not being influenced by how wealthy, or poor a person was, or by their status in the community. They  were to remember all wisdom comes from God.

Secondly, there was to be a real sense of social care among God’s people for anyone who needed it (see Deuteronomy 15:7-11). There was to be provision for those who were dependent on others for their well-being like the Levites, with their service to the Lord, or because they were badly off like: ‘the sojourner, the fatherless and the widow’ (14:29 and 26:12). Christopher Wright sums this up rather well  ‘Only when Israel responds to the needy by enabling everyone in the community to eat and be satisfied can they affirm “I have done everything that you (God) commanded me.”[1] This obedience also took another form in its rejection of recognising any other provider  other than the Lord.

Theft stems from a sinful lack of contentment. It effectively says, “I’m not happy with the lot God has given me, so I’ll improve it by my own actions”. It fails to: ‘believe that condition best which God has carved out to you.’[2] There is a logic in the order of the commandments which relate to how we treat others and their property coming after the ones which refer to God. If we put God first, understanding who He is, we will be far more content having the privilege of having a relationship with Him rather than taking what does not rightly belong to us and thus demeaning other people’s lives.

My wife and I enjoy watching the ‘Film Noir’  genre of movies. In the movie ‘Key Largo’, Humphrey Bogart plays an ex-soldier held hostage with others by Edward G Robinson’s  gangster and his henchmen, in a hotel in the Florida Keys. When a hostage challenges Robinson, arguing he is nothing but a ‘mindless thug’, Bogart tells them they have misunderstood him; what he wants is ‘more’!  Robinson agrees with this, and when Bogart asks him: “will you ever have enough?” Robinson replies: “well, I guess I never have” and that line sums him up. What he has become is a little god at the centre of his universe who must be gratified – whatever the cost to others.

When we have a lack of gratitude for God’s goodness to us, and His Kingship over us it shows our natural craving to become the centre of our corrupt little world! Until we accept God as the Lord of our lives, and the place given to us in the world, we will never be content, and always wanting more! So what’s the solution? The Apostle Paul when writing to the Roman church makes it very clear the Lord knows exactly what we really need and we should look to him and be grateful. ‘He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?’ (Romans 8:32).

[1] Christopher Wright, Deuteronomy, New International Biblical Commentary (Massachusetts, Hendrickson Publishers, Inc, 1996), 272-273.

[2] Thomas Watson, The Ten Commandments (London, The Banner of Truth Trust, 1965) 68.

“And you shall not commit adultery” (Deuteronomy 5:18).

In the Old Testament, as well as other ancient texts from the Near East, ‘adultery’ was referred to as the: ‘great sin’. Here, adultery refers to sexual relations between people where both, or one is married or engaged. This does not mean that the sexual sins of the unmarried are looked on favourably by Scripture – fornication is equally condemned by God’s Word!

Marriage is also portrayed in Scripture as the unit of husband and wife, providing the foundation on which society is built. It shows God’s high regard for having a protected place for children to grow up. In Genesis 2:24 we read that: ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.’  The words: ‘hold fast’ are quite hard to translate from the Hebrew, as there it refers to something more akin to being glued together – and therefore, not meant to be separated! Therefore, the consequence of breaking this Commandment can often leads to damaged lives and damaged families as it often results in a disrupted and troubled childhood for the divorced couples’ children. The sad truth of the damage adultery does an individual has been encapsulated by the words of Solomon who wrote in Proverbs 6:28-29 : ‘can one walk on hot coals and his feet not be scorched? So is he who goes in to his neighbour’s wife; none who touches her will go unpunished’  The wider implications are also aptly expressed by Frank McClelland when he points out: ‘Adultery commits two wrongs at once.  One sin destroys two people at the same time. Very often the same, one sin destroys two families at the same time.’[1]

In 1 Corinthians 7:4 the Apostle Paul writes: ‘For the wife does not have authority over her own body, but the husband does. Likewise, the husband does not have authority over his own body, but the wife does.‘ So marriage is the exclusive and protected place for sexual intimacy between a husband and wife. The Bible never speaks of sex within marriage as ‘dirty’, but rather, to be commended (see 1 Corinthians 7:5). Indeed, one of the greatest love poems ever written can be found in the Bible. When I preached the Songs of Songs I decided to move the Bible readings to just before the sermon, after the children had gone out to their activities. This was due to the sexually explicit nature of this book, which celebrates the intimacy between a man and a woman in its rightful context, marriage!

Furthermore, marriage is often depicted by Scripture as the kind of a relationship that exists between God and his people. Indeed, Thomas Watson observes, in reference to Ephesians 5:22, that: ‘Marriage is a type and resemblance of the mystical union between Christ and his Church.’[2] In the Old Testament Israel’s rejection of God is compared to adultery. This is most notable in the Book of Hosea where the prophet’s Hosea’s relationship with his unfaithful wife Gomer, acts as an example of God’s love for His unfaithful people in truly amazing and moving ways. Apart from anything else Israel’s spiritual adultery showed an incredible ungratefulness towards God, and thus, a key aspect of adultery is demonstrating our lack of gratitude towards God for the marriage partner.

Human love matters greatly to God; in Proverbs chapter 5 the writer initially warns of the dangers of adultery, – but later, in verses 15-20, the tone changes to a positive celebration of faithfulness within marriage: ‘Drink water from your own cistern, flowing water from your own well. Should your springs be scattered abroad, streams of water in the streets? Let them be for yourself alone, and not for strangers with you. Let your fountain be blessed, and rejoice in the wife of your youth, a lovely deer, a graceful doe. Let her breasts fill you at all times with delight; be intoxicated always in her love. Why should you be intoxicated, my son, with a forbidden woman and embrace the bosom of an adulteress?’

As we saw from our examination of the Sixth Commandment, it is not merely a case of keeping God’s law by our actions – we need to keep them in our hearts and thoughts. Jesus, in Matthew 5:27-28, relates the breaking of this commandment not just to the acts, but also to lustful thoughts, and not excluding those who are not married! So, we need to guard against temptation, because temptation always starts with what we see and hear and what we think! This should remind us again that God is a God of grace in His dealings with us, because our good works (keeping the letter of the Law) just do not cut it! They will never be enough to compensate for our failure to keep God’s Law with all our heart. The Apostle Paul when writing to the Ephesian church sums it up this way: ‘For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast.’ (Ephesians 2:8-9).

To end on a positive note, however, let us consider that God designed marriage for the benefit of men and women – and I would encourage those in marriages to keep the romance alive! Marriage, and sadly, even Christian marriages are under a great deal of pressure today. Husbands and wives need to guard their time carefully. Try to make time for a ‘date’ or even, if you can, the occasional romantic weekend away (as surprising as it may seem grandparents often love having their grandchildren to look after). Do not become so busy with work, family or even Church that the romance dies. This isn’t just my advice; the Bible commends it! One of the loveliest parts of the Song of Songs describes a couple taking such a romantic break: “ Come, my beloved, let us go out into the fields and lodge in the villages; let us go out early to the vineyards and see whether the vines have budded, whether the grape blossoms have opened and the pomegranates are in bloom. There I will give you, my love. The mandrakes give forth fragrance, and beside our doors are all choice fruits, new as well as old, which I have laid up for you, O my beloved” (Song of Songs 7:11-13). Now that sounds like a hot date!

[1] Frank McClelland. The Ancient Law for the New Age, A Concise Examination of the Ten Commandments (Toronto, Wittenburg Publications, 1990) 89.
[2] Thomas Watson. The Ten Commandments (London, The Banner of Truth Trust, 1965) 153.

“You shall not murder” (Deuteronomy 5:17).

This commandment deals with murder and the sanctity of life. Men and women are made in God’s image (Genesis 1:26) – which gives them dignity and worth, and is what separates them from the animals. Any deformation to that image is therefore, an affront to God! Furthermore, acknowledging Him also as the ‘giver of life’ dictates that the taking of life is not just a crime against humanity, but firstly, a crime against God!

Clearly, this command refers to the killing of humans, not animals; it does not mean accidental killing, (as mentioned in Deuteronomy 4:41-43). But rather, a pre-determined one The command also does not include manslaughter which occurs as result of protecting one’s home or family (see Exodus 22:2),  neither is it a justification for ‘pacifism’ (as we can see from Deuteronomy chapter 20). In the Hebrew, the word ‘murder’ means a deliberate taking of life. So this can also include suicide, euthanasia, and abortion. However, there are two things to note. Firstly, it is possible for even Christians to have committed suicide due to mental trauma or illness, so pastorally there is a need to show sensitivity here. Secondly, I would want to emphasise that when we come to the Lord genuinely seeking forgiveness, any sin can be forgiven and therefore completely removed, such is His love for those that turn to him (Psalm 103:12-13).

The key argument here is: ‘that every human being is created in the image of God and he alone controls both life and death.’[1] This is perceived by what David writes in Psalm 139:15-16: ‘My frame was not hidden from you when I was made in secret, intricately woven in the depths of the earth. Your eyes saw my unformed substance; in your book were written, every one of them, the days that were formed for me, when as yet there were none of  them.’

It would be easy to assume for most of us, law-abiding citizens, that we are quite safe from breaking this Commandment. But, this would only be true, until we look at the way Jesus taught it! The Pharisees and the teachers of the Law in Jesus’s day believed that if one actively refrained from doing the things forbidden by the Commandments they were keeping the Law to the utmost extent. Yet, the Lord’s Sermon on the Mount shows that this is not the case. Jesus sets a much higher standard, one which demonstrates that no one can possibly please God through keeping the letter of the Law, or its equivalent by good works. In Matthew 5:21-28 Jesus deals with both, this commandment and the one concerning adultery. In both cases it is not enough to refrain from the evil deed; and the mere harbouring of angry thoughts against a ‘brother’ is tantamount to breaking the Sixth commandment, thus falling short of God’s standard (Matthew 5:22). The thought is just as bad as the deed in God’s sight! Peter Masters illustrates this well by using the story of Cain and Abel (Genesis 4:1-16): ‘By jealousy and fury Cain had already murdered Abel in his heart well before he slew him, because his brother’s offering was accepted and his own refused.’[2]

When viewing this commandment as God does, we should very quickly realise that we can all be guilty of breaking it at some point…Our best is just never good enough for God – therefore, what a wonderful thing it is to be saved by His grace, rather than depending on our own good works as they just don’t cut it where God’s standards are concerned! (Ephesians 2:8-9).

[1]  Brian H. Edwards, The Ten Commandments for Today (Bromley, Day one publications, 1996) 194.
[2] Peter Masters. God’s Rules for Holiness, Unlocking the Ten Commandments (London, The Wakeman Trust, 2003) 76.