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Deuteronomy 1:1-33
Skip Heitzig

Deuteronomy 1 (NKJV™)
1 These are the words which Moses spoke to all Israel on this side of the Jordan in the wilderness, in the plain opposite Suph, between Paran, Tophel, Laban, Hazeroth, and Dizahab.
2 It is eleven days' journey from Horeb by way of Mount Seir to Kadesh Barnea.
3 Now it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke to the children of Israel according to all that the LORD had given him as commandments to them,
4 after he had killed Sihon king of the Amorites, who dwelt in Heshbon, and Og king of Bashan, who dwelt at Ashtaroth in Edrei.
5 On this side of the Jordan in the land of Moab, Moses began to explain this law, saying,
6 "The LORD our God spoke to us in Horeb, saying: 'You have dwelt long enough at this mountain.
7 'Turn and take your journey, and go to the mountains of the Amorites, to all the neighboring places in the plain, in the mountains and in the lowland, in the South and on the seacoast, to the land of the Canaanites and to Lebanon, as far as the great river, the River Euphrates.
8 'See, I have set the land before you; go in and possess the land which the LORD swore to your fathers--to Abraham, Isaac, and Jacob--to give to them and their descendants after them.'
9 "And I spoke to you at that time, saying: 'I alone am not able to bear you.
10 'The LORD your God has multiplied you, and here you are today, as the stars of heaven in multitude.
11 'May the LORD God of your fathers make you a thousand times more numerous than you are, and bless you as He has promised you!
12 'How can I alone bear your problems and your burdens and your complaints?
13 'Choose wise, understanding, and knowledgeable men from among your tribes, and I will make them heads over you.'
14 "And you answered me and said, 'The thing which you have told us to do is good.'
15 "So I took the heads of your tribes, wise and knowledgeable men, and made them heads over you, leaders of thousands, leaders of hundreds, leaders of fifties, leaders of tens, and officers for your tribes.
16 "Then I commanded your judges at that time, saying, 'Hear the cases between your brethren, and judge righteously between a man and his brother or the stranger who is with him.
17 'You shall not show partiality in judgment; you shall hear the small as well as the great; you shall not be afraid in any man's presence, for the judgment is God's. The case that is too hard for you, bring to me, and I will hear it.'
18 "And I commanded you at that time all the things which you should do.
19 "So we departed from Horeb, and went through all that great and terrible wilderness which you saw on the way to the mountains of the Amorites, as the LORD our God had commanded us. Then we came to Kadesh Barnea.
20 "And I said to you, 'You have come to the mountains of the Amorites, which the LORD our God is giving us.
21 'Look, the LORD your God has set the land before you; go up and possess it, as the LORD God of your fathers has spoken to you; do not fear or be discouraged.'
22 "And everyone of you came near to me and said, 'Let us send men before us, and let them search out the land for us, and bring back word to us of the way by which we should go up, and of the cities into which we shall come.'
23 "The plan pleased me well; so I took twelve of your men, one man from each tribe.
24 "And they departed and went up into the mountains, and came to the Valley of Eshcol, and spied it out.
25 "They also took some of the fruit of the land in their hands and brought it down to us; and they brought back word to us, saying, 'It is a good land which the LORD our God is giving us.'
26 "Nevertheless you would not go up, but rebelled against the command of the LORD your God;
27 "and you complained in your tents, and said, 'Because the LORD hates us, He has brought us out of the land of Egypt to deliver us into the hand of the Amorites, to destroy us.
28 'Where can we go up? Our brethren have discouraged our hearts, saying, "The people are greater and taller than we; the cities are great and fortified up to heaven; moreover we have seen the sons of the Anakim there."'
29 "Then I said to you, 'Do not be terrified, or afraid of them.
30 'The LORD your God, who goes before you, He will fight for you, according to all He did for you in Egypt before your eyes,
31 'and in the wilderness where you saw how the LORD your God carried you, as a man carries his son, in all the way that you went until you came to this place.'
32 "Yet, for all that, you did not believe the LORD your God,
33 "who went in the way before you to search out a place for you to pitch your tents, to show you the way you should go, in the fire by night and in the cloud by day.

New King James Version®, Copyright © 1982, Thomas Nelson, Inc. All rights reserved.

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05 Deuteronomy - 1996

The book of Deuteronomy is the giving of the Mosaic Law to a new generation of Israelites at the end of their wanderings. Skip Heitzig tells the story of God's continuing grace to His people.

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Would you turn to the book of Deuteronomy, please, chapter 1. Deuteronomy comes from two words: the word deuteros and nomion. Those are Greek words. It's a Hebrew book, but that's the Septuagint or the Greek translation name. That's the name we use. And those two words mean "the second law." Deutera or deutero means second or two; nominon or nomos means the law. So, it's the second law, or the second giving of the law. It's not a new law. Moses isn't saying, "I've come up with my own law since the last time we met," rather, he is recapping, a recapitulation and highlighting of the law of God for a brand-new generation now.

It's a new generation. The old generation that Moses started with is dead. Their bones are scattered in the wilderness. The new generation has now become adults, and they're east of the Jordan River on the plains of Moab, and Moses gives several speeches. That's what the book comprised of, is Moses telling several speeches to this new generation to get them ready. After all, this new generation didn't see all the things that their forefathers saw, and so he wants to get them in touch with their own history, so he gives them the second law, Deuteronomy.

Let me go through a little history since we're back in the Old Testament, and some of you may have gotten your bearings a little bit lost when it comes to Old Testament history, the children of Israel. And I'll kind of go through some of the stages of Israel's history. I pulled this off the Internet. It's taken from space, Apollo spacecraft, but it shows the Sinai Desert, at least where the arrow is. And I like this because the Scripture---that of all of the nations in the earth, God has chosen the nation of Israel. They were his chosen people.

Out of the globe, out of all of the people groups, ethnic groups, God chose this little group of Israelites who were raised in Egypt for four hundred years. And now God was delivering them and taking them through the wilderness into a new land, the Land of Promise. And out of all the nations, God chose this nation to be his own people. Now, the children of Israel were in Egypt. Abraham was told by God they would be there for four hundred years. And they moved to the land of Goshen. That's where Joseph kind of worked a deal, you might say, with Pharaoh.

And Pharaoh let them stay in the best part of the land where they grew and they multiplied from just seventy people to about two and a half million people. They became so numerous that some of the Egyptians got a little skittish, thinking, "They might become more powerful than we are," and they were upset. And there was a pharaoh, it says in the book of Exodus, that didn't know anything about Joseph. He didn't understand the history. He didn't really have a relationship with Joseph. He just saw this people group as a threat to the Egyptians and wanted to dispose them from their land.

And so they put bosses or taskmasters, it says in Exodus, over the people of Israel. Israel was reduced from citizen to slave. They had to carry out the whims and the wishes of the pharaohs and the supervisors and the taskmasters. And, remember, things were built for Egypt by the Israelites, and the Israelites were treated so badly that they had to make a quota of bricks even without straw eventually. It just became very, very difficult for them to manage and survive. But the great cities, the supply cities of the pharaohs were built, the Scripture says, by these slaves, the children of Israel, while they were in the captivity of Egypt, the treasure cities of the Egyptians.

"And the Egyptians," the Bible says, "made them serve with great rigor." If you ever travel to Egypt today, you can see some of the monuments built by slave labor. And then you can imagine just what it was like to go from exalted citizen under Joseph's influence and under that pharaoh, to becoming the number one slave of the land. And life grew very, very difficult for the children of Israel. They got weary of the idolatry of the Egyptians. They were polytheistic; they worshiped many gods, from what walked on the earth to the Nile River, to the sun, the moon.

They had many, many gods. The animals were gods. It was polytheistic in a small sense, like Hinduism is today. And the children of Israel, worshiping one true God, grew weary. So God delivered them because they cried out to God for a deliverer: "O God, send us someone who will take us from the yoke of bondage, and take us out of the place of Egypt." So God raised up Moses reluctantly; not on God's part, but on Moses' part. God said, "Moses, you're going to be my ambassador, my tool to take my people out." And, of course, he had several excuses.

Basic bottom line was, "I don't want to do it. Send somebody else." Though he had very religious sounding excuses, as many of us do when God tries to poke at something in our lives. We say, "Well, you know, God, I don't really feel led. And when I prayed about it . . ." and the bottom line sometimes is, "No. I don't want to do it." We're just stubborn, prideful. But God has a way of winning, and he did with Moses, and Moses became the ambassador. And after a long time of persuading the children of Israel and Pharaoh, they're taken out of Egypt, they crossed the Red Sea.

The miracle of all miracles is that the sea opened up and they were able to go through on dry land. You have a satellite photo of what it was to go from Egypt on the left, crossing the Red Sea, and down into the Sinai Desert. That's a cursory kind of a route taken from a satellite. I drew the line; NASA took the picture. It's funny, the miracle of Red Sea has been discussed and conjectured upon, and there are people who do not believe it. One kid came back from his Sunday school class, he said, "Mom, I heard quite a story today about the children of Israel leaving Egypt, and crossing the Red Sea, and going through the wilderness to their land."

And she said, "Well, that's interesting. Why don't you tell me about it?" She wanted to get him to recall the story to see how much he remembered. He said, "Well, the way it happened is the Israeli air force came in with their fighter planes and they strafed the Egyptians and really mowed them down while the army corps of engineers was able to build a bridge across the Red Sea. And, you know, the ships were on either side trying to keep the Egyptians at bay who were trying to assault the land." And at the end of the story she said, "That's not how it happened!"

And the boy said, "Mom, I know, but if I would have told you the way they told me, you never would believe it." The biblical account is difficult for some people to believe. As another boy was in school, the teacher did everything she could to tell the class that the Red Sea was simply a shallow body of water that was anywhere from six inches to three feet. And it really wasn't a miracle at all. You could wade across the Red Sea and get from one end to the other, and that's probably what happened. But the Bible in figurative and picturesque language went a little bit overboard, took liberties, and painted this tremendous mythological picture to embolden the future Israelites.

And so it was no miracle at all, they just waded through six inches of water, went from one side to the other. And a very inquisitive and bright young man raised his hand and he said, "What a miracle indeed!" She said, what do you mean 'a miracle'? There is no miracle, I just said. He said, "Well, it is a miracle, because God could drown the entire Egyptian army in just six inches of water. That is miraculous!" And so you have, really, a double problem. Not only did a group of people walk over, two and a half million by the time Moses was in charge, but there was an army of Egyptians that were destroyed by the same body of water.

So it's interesting to see how people try to juggle around that. But they went out into the desert and they wandered for forty years, thirty-eight years of wandering, forty years total out in the desert. They were nomads. They lived in tents. They carried their flocks with them. And they wandered around, imagine, two and a half million of them in the middle of nowhere, and God had to provide for them. God took care of them. The Bible says they "departed from Horeb, and went through the great and terrible wilderness."

It's the Wilderness of Paran or Parán, which is some of the most desolate places on earth. It's called the "valley of loneliness," because you feel absolutely isolated from anybody else on earth when you're in this place. Even the Arabs call it that place of isolation to this day. I'm showing you this. This is a typical map of Israel with nations around it, and this is what they were up against. And this is really what Israel was up against today. It's hard, even from where you are sitting, to pick out the nation of Israel on this map.

And God said that "You are going to go in across the Jordan today and dispossess nations greater and mightier than yourself." Israel was in the midst and still is in the midst of so many enemies that would take and throw her into the Mediterranean Sea, including Syria, Saudi Arabia, some in Jordan, Iraq, Iran, Egypt---surrounded by enemies. The PLO has said, "Our stated purpose is to annihilate every Jew in Israel." And yet there they are, God put them in the land, and today they're back in the land as God swore to them.

Moses is with this new generation east of the Dead Sea, east of the Jordan River in a place called Moab, today Jordan. This is a place that is today very, very wilderness, but you can get a view from this spot into the area of Israel. And here's a picture of what it was like, a satellite photo, once again, of the children of Israel, the area where they were at on the plains of Moab. Now let's going over Deuteronomy quickly. You don't have an outline, but I'm going to give you a quick outline. It's a series of speeches, the book of Deuteronomy.

Chapters 1 through 4, Moses simply recalls their whole history from the time they left Egypt, went through the wilderness, conquered the kings Sihon, and Og of Bashan. We'll discuss that in just a moment. And the first four chapters he covers their history, then from chapter 5 to chapter 26, his second speech is he recounts their law. He covers some key laws, and we're just going to brush over some of these as we go through this book, because we've gone in depth already over it. Then the third speech is in chapters 27 and 28 and it's a series of blessings and cursings.

It's sort of like he's saying, "If you do this, you're okay. If you don't do it, you ain't okay." You're blessed if you do it, you're cursed if you don't, and he gives a list of blessings and a list of cursings, something they were to repeat once they got into the land. They were to rehearse it publicly before the children of Israel. The fourth speech is the covenant of the land itself as God swore unto Abraham, Isaac, and Jacob. It is recapped, then there's a conclusion, and Moses kicks the bucket, and the book's over. So that's Deuteronomy in a nutshell.

The book of Deuteronomy is the fifth book in what the Jews call the Law. Now notice the first few words: "These are the words which Moses spoke to all of Israel on this side," this being the east side, "of the Jordan in the wilderness, in the plain opposite Suph, between Paran, Tophel, Laban, Hazeroth, and Dizahab." The Hebrew name for Deuteronomy is Devarim, which means "these are the words." And the Hebrews would often take the first couple of words of the book and call it that. And so they called Deuteronomy "the words," because it starts out, "These are the words that Moses spoke."

It's a series of speeches. It's the fifth book, as we said, of the Torah, the first five books of Moses, sacred to every Jewish person who lives today. It's what the Jews principally study, the first five books of Moses, the Torah. Now, since we're going through the last book of the Law, it's good that we recap and we understand the purpose of the law. Why did not give the law? Why did God give the covenant of the law? We know that the law came through Moses, John said, and we just read it in our last study, John, chapter 1, "But grace and truth came through Jesus Christ."

And so John contrasts the law, the old covenant, and grace, the new covenant. This is what God did in the past with the children of Israel; this is what God is doing now through his Son the promised Messiah, Jesus Christ. Here's the law, here's God's standard, God's expectation. This is God's standard for mankind, but here is grace, here is the gospel for those people who finally recognize they have broken God's law, they can't keep God's standard, now what do we do? The law came through Moses and grace came through Jesus Christ.

Now, why did God give the law? For a few reasons. First of all, to regard man. The law served as a set of parameters, a fence, you might say. In fact, some of orthodox Jews called it the "fence of God." It was the parameters: "This is what you can and cannot do, because I love you." In the book of Exodus God shows his heart toward them when he says, "You are a special treasure above all people." That's what God thought of them. You know, when we think of the law, we think, "Man, I don't like that. God's trying to cramp my style." Boy, you don't know the heart of God.

God gives laws that he might protect you. That's why he gave the law. When I was a kid and I drove down the streets of Southern California and on the freeways, there was a sight that scared the daylights out of me in my rear-view mirror. It was a black and white automobile. It was a California Highway Patrol. Every time I saw one, I white-knuckled it on the steering wheel. I got real tense. Funny, my reaction is still sort of that way today. Because as a kid, being somewhat of a lawbreaker, that represented the standard that I had broken, and I saw it as a negative.

It wasn't till later that I saw these guys as a positive, which is the correct view. These policemen are godsent. They enforce the parameters. And the parameters not only say, "You shall not," but, "You shall." After all, roads are given and laws are given so that I might get from point A to point B. But there are other people getting from point A to point B, and I have to regard them as well. So it was given for the betterment. The law was good. The law is good, and so it is with the law of Moses, the parameters by a loving God.

There are laws in my home. There are certain things that I require my son do. He's required to do certain chores. They're not tough, they're so easy. But I try to refrain from saying, "Now, when I was your age, the chores that I did . . ." But his chores really are easy, but he has to do chores. Why? Because I want him to grow up to be responsible, that's why. I love him, that's why I say, "You have to do that. You're responsible for that." Then, also, he can't just get up and leave whenever he wants. He can't get on his bicycle and say, "Adios! Out of here." He has to let us know where he's going and when he'll be back.

Again, not only responsibility will be developed, but I care for him. I want to make sure that he's not taken or lost or hurt, so I want to monitor, at this age, his whereabouts. He has to go to bed at a certain time. He doesn't like that. He doesn't like any of the other laws as well. He doesn't like the chores. He doesn't like the curtailing of certain freedoms: "You have to tell me where you're going." "Time for bed." "I don't want to go to bed." But he has to go to bed at a certain time because he really needs his sleep.

And any parent who's watched his child suffer from sleep deprivation, and the crankiness that develops the next day, and the pain it is to manage that understands. So he has to go to bed so that he might be able to have energy for the next day to function. Those are laws. They're given because I love him. And so God regards man and he gives laws because he loves. Also, in the same vein, the law is something that is tangible to demonstrate our love for God. How do you show love? Just by saying, "I love you. You're awesome. Praise you!" Well, that's one way. It's a great way.

Praise and worship, words, are wonderful, I encourage them, but it's not enough. Jesus said, "If you love me, keep my commandments." The tangible way to demonstrate you really love is to follow through with your words by doing what he says, so you have then something tangible that demonstrates your love. Not because you have to, because you want to. It's done out of love. It also monitors and displays our love for each other, doesn't it? Isn't the law summed up by Jesus and these words that you "love God with all of your heart, mind, soul, and strength, and you love your neighbor as yourself"?

So, the primary motivation for the giving of the law is to regard man. Secondly, to restrain evil. There is the human nature, and the law serves sort of as a tether to hold back the ragings of the flesh. And it says in the book of Timothy that the law was not given for a righteous person, but for the lawless, the insubordinate, menslayers, murderers, and all sorts of people who would practice wickedness. You don't need a law if everybody keeps the law. You need a law because people by nature are lawbreakers. And to restrain evil the law is given.

There's a third reason God gave the law; that is, to reveal sin. When a law is posted, then you know something's wrong. You'd never know that it's illegal, that it's unlawful to go over 55 miles an hour or 65---or in some cases, I don't know, what is it, 105 in some states? I mean, the law keeps going up---unless a sign was posted: Speed Limit 55, Speed Limit 65. Now you see the sign and it reveals, "Oops, I've been doing 95, I'm a lawbreaker." The sign gives me information and it reveals that I've blown it, reveals sin.

When I was in California as a fifteen-year-old I was in driver's ed. And in this state you can drive at fifteen, you have to be sixteen in California back in the old days. And I was driving at fifteen in my friend's mother's car. He really had stolen her car. She was out of town. And, sorry for the blinks, I get eyelashes stuck, and then you know, when you're speaking in public you just can't get up. The rule of staying applies to me as well as to you. [laughter] We were out driving on the San Bernardino Freeway in Southern California and we were pulled over by a policeman.

We were fifteen years of age, and he said, "You know why I stopped you?" And I was driving the car. He was sitting next to me. It was his mom's car. He ripped it off and I was driving it. I said, "No, officer." He said, "You're impeding traffic." I said, "I'm what?" He said, "You're impeding traffic. There's a law in the state of California that says you can't go too slow." Now, I don't know if there's that law here, I haven't found it here. In fact, judging by the way people drive, I would say it's not in effect here. It is in California.

In California, if you drive slow, you're supposed to get in the right lane, not the left lane. But I was in the right lane, but I was going slightly under the speed limit, and there were cars behind me. And the officer said, "You're holding them up. You're stopping the flow of traffic. You have to stay at the flow of traffic, so you're impeding traffic." I didn't know I was doing something wrong. I thought if you went slower than you're supposed to, it's okay, but it's not. Now I'm aware that it's illegal to go slower than the speed limit; something I have never broken since. [laughter]

I've never had that problem after that encounter. So the law reveals sin and that's what Paul said in Romans, chapter 7. "I wouldn't know unless the law revealed to that I was a sinner." It reveals sin. Another way to look at it is the law is a mirror. You look in the mirror and you see every morning the help that is needed to get you in public. You don't go out, usually, just the way you are when you get out of bed. Now some people do. [laughter] But most people look at the mirror, look in the mirror, the mirror tells them the truth, reveals that there are changes that must be made to be presentable.

Looking at the 'do sticking up, the whiskers on the face, the lines, and so you get fixed up. Put the makeup on, get the 'do going, get the clothes on, and you're out. But the mirror has revealed it to you. It's told you the truth. And that's one of the purposes of the law is to reveal the problem. Then it's to reveal the need for Jesus Christ. And that's the grand purpose of the law as it says in the book of Galatians, "The law was a tutor or a schoolmaster to lead us to Jesus Christ." It reveals that we're sinners. It reveals that we need something.

Because, you know, looking in a mirror is great, it reveals the truth, but you can't use the mirror to clean yourself up. It's done its job. It's shown you you are in bad shape. But nobody takes the mirror off the wall and says, "Let me scrub myself with this mirror and get nice and clean," because the mirror can't do that. Neither can the law create righteousness in you. It can say, "You need help. You need Christ," and it drives you to Jesus Christ. So anybody who's trying to be righteous by keeping the law of Moses is in sad, sad shape.

They tried that in the early church, Acts, chapter 15, right? And Peter stood up and said, "Why are you trying to lay a yoke of bondage on these disciples that neither we nor our fathers were ever able to bear." It was to reveal Jesus Christ. I want to close with this quote before we jump in, one of my favorite quotes: "Run and work, the law commands, but gives me neither feet nor hands. A sweeter sound the gospel brings, it bids me fly and it gives me wings." The law says this, it's the standard, but it gives you no impetus, no help, no power. That's the law of Moses.

Grace comes and the gospel is that Jesus came, died, was buried, was resurrected, and sends his Holy Spirit to work the works of God in you. So, that's the law now in a nutshell. Let's go through the review now of the history and then eventually the law. "These are the words which Moses spoke to all of Israel on this side of the Jordan in the wilderness, in the plain opposite Suph, between Paran, Tophel, Laban, Hazeroth, and Dizahab." And Dizahab is still an awesome place for scuba diving and snorkeling, if you ever get out that way.

"It is eleven days' journey from Horeb by the way of Mount Seir to Kadesh Barnea." Now there's the problem and there's the sad commentary on the children of Israel. It's eleven days from where they were to where they should have been, but it took them forty years. I'd call that a detour, wouldn't you? In ancient times and in the Middle East even today, often times distance is measured in terms of hours or days. You know, here we say, "Oh, it's five miles. Oh, it's twenty miles."

Over there, in fact, where I grew up in California, because it is congested and it's a sprawling place, we would describe it in terms of, "Well, it'll take---it's about two hours away." And if you ever---you know, you're a stranger to California, you go, "What do you mean 'two hours away'? How far is it?" That's irrelevant. It's going to take you two hours to get from here to there. It doesn't matter if it's a mile or it's a hundred miles, it's going to take you two hours." So we say it's five minutes, or it's a half an hour, or it's two hours, or it's four hours.

Back then a days' journey by foot was about twenty miles, by camel about thirty miles. You go between three and five miles an hour. By caravan about twenty-five miles a day. Now the children of Israel having two and a half million people going through the desert on foot, the older people perhaps being carried on livestock, with their livestock and their supplies would take a long time. But it should have taken eleven days of travel time to go from where they started out to where they could have been, but they're journeyings went from traveling to wandering. How? By complaining.

They started complaining about what they used to have in Egypt. And part of the group was what's called the "mixed multitude." They're part Egyptian, they're part Israeli, because of the intermarriage in Egypt. So they're now in the desert, and they left Egypt, and they're going to this place that these guys said God told them to go to, but they're really not covenant people, and so the mixed multitude starts griping: "We miss the onion sandwiches. We miss the Big Macs we had in Egypt. We miss all of the luxuries of Egypt."

And the complaining grew and the multitude started complaining against Moses, and eventually Moses starts complaining. And so their journeyings went to wanderings because of complaining over and over again. And they didn't go in because of unbelief. "Now it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke to the children of Israel according to all that the Lord had given him as commandments to them, after he had killed Sihon," or better translated see-khoné, "the king of the Amorites, who dwelt in Heshbon, and Og the king of Bashan, who dwelt at Ashtaroth in Edrei."

This is the area east of the Jordan up in Gilead, the beautiful, lush plains east of the Jordan, east of the Sea of Galilee. The idea is that they have now control of the entire Transjordan from Mount Hermon all the way down to the Arnon River. "On this side of the Jordan in the land of Moab, Moses began to explain this law, saying," and here's his first speech. " 'The Lord our God spoke to us in Horeb, saying: "You have dwelt long enough at this mountain." ' " Horeb is the general name for the area; Mount Sinai is one of the peaks in the area of Horeb.

Horeb means "burning," because it's just a hot place down there. If you ever climb Mount Sinai, I hear that you start about two or three in the morning, and you want to get there about sunrise, not only to see the sunrise, but to escape the heat. It's just a hot, burning area. They had been at Sinai for about a year or so. They received the Law and God says, "Okay. This has been a great place. You've had a great experience. Time to move on." I have a hunch that that would be the word of the Lord to some of us from time to time.

We get in a place, it's a place of blessing, great experience with God, it's a mountaintop experience with God, and we don't want to move, we like it right there. We're under the spout where the glory comes out. We haven't had a time of trial or testing for a while, and we like it that way. But sometimes God will come along and say, "You've been long enough at this mountain, it's time to move on. Time to get up, to pack up." "Oh, I don't want to leave!" "Time to get up. Time to go. Time to grow." The mountain was great, but now there's a valley. Oh, we don't like the valleys, we want mountaintop experiences.

We love to talk about the "miracle a day." "Have you experienced your miracle today?" And we don't want the valleys, we want to be airlifted from mountain peak to mountain peak. "God, send me your holy helicopter. Mountain, mountain, I love it, mountain." No. You have to walk through the valley of the shadow of death sometimes, if you really want to experience the depth of God. As Paul said, "That I might know him, the power of his resurrection, and the fellowship of his sufferings, being made conformable even to his death."

You want depth? You don't find it on the mountaintop. It's when God says, "You've been long enough at this mountain," and he boots you out of your place of comfort. So be ready, even if you're not, buckle your seat belt. " ' "You have dwelt long enough at this mountain. Turn and take your journey, and go to the mountains of the Amorites, and to all the neighboring places in the plain, in the mountains, in the lowland, in the South, on the seacoast, to the land of the Canaanites and to Lebanon, as far as the great river, the River Euphrates.

" ' "See, I have set the land before you; go in and possess the land which the Lord swore to your fathers---to Abraham, Isaac, and Jacob---to give them and their descendants after them." ' " Now verse 7 describes the topography of the land of Israel. This is where they were to end up. It's a land flowing with milk and honey. And I've always wanted to do this, it's impossible to do it without graphics, to show you how the land of Israel was laid out. There's several distinct sections. It's not one flat piece of area.

Israel is very unusual in that you can have the lowest place on the face of the earth, 1,290 feet below sea level, that's the Dead Sea, the big body of water toward the bottom; and then up north you've got Mount Hermon which is 11,000 feet almost, 10,000 some-odd feet. So you've got a place where there's snow, sometimes year-round, and the lowest place in the earth in a very small area. It's a very unique area. It's a land of hills and valleys. On the far left is the coastal plain. It's from the coast down by Gaza all the way up to that little outcropping of rock, which is today the town of Haifa, the Bay of Haifa up north, up to Mount Carmel.

Now, there weren't many cities that were built in the Old Testament times, simply because there weren't any harbors. It was really not until Herod the Great built a man-made harbor at Caesarea that they had any navigable harbors. They used Joppa and that really was about it. There weren't many cities because there weren't really great natural harbors. Next you move in and you have the Shfela/Shephelah or the lowlands, very, very fertile area. A lot of citrus grows here. And there's a lot of cities because the land is fruitful.

You can plant almost anything and it'll grow. So lots of cities were raised up in the lowlands as the land rises from sea level and goes up toward the mountains. Then moving in a little bit you come to the hill country, and the terrain is very rocky. And lots of cities were built in the hill country for very obvious reasons. Hills are natural fortifications. Jerusalem is part of this ridge. It's build on a hill and there's mountains all around it. As it says in the book of Psalms, "As the mountains surround Jerusalem, the Lord is all around his people."

So you could build your city on the hill with a wall, and you could see out as enemies were coming up and down the hills to try to get to your city. Natural fortifications, and there was good sources of water in the mountains, so many cities sprang up. Then there's the rift valley called the Syrian African Rift, which is a depression in the earth from north above Syria all the way down through Africa. In Israel it's entirely below sea level. The Sea of Galilee 700 feet below sea level, and then this Jordan River that connects that with the Dead Sea, the Dead Sea, 1,290 feet below sea level.

So that entire area is below sea level, very fertile. The Jordanians, the Israelis grow lots of crops up and down this rift valley. And then below the Dead Sea is the Arava, the desert drainage system. Then you move a little bit inland, again, you get the Transjordan hills. Remember, you've had the lowlands, the coast, the lowlands, the mountain ridge, deep depression in the earth below sea level, then you start to rise again east of the Jordan River. In this rift valley it goes up toward the high plateau. Very few cities were located there because it was very sharp and jagged.

I mean, it rises like this. You can just sit down in the Dead Sea and see the hills rise precipitously up toward the Moabite region. And then the last one is plateau. This is where Moses is at. Mount Nebo is located here. You could spy out the land. You can see Jerusalem. You can see the Mediterranean Sea. You can see all the way up north on a clear winter day. And so a lot of cities were here. The land of Bashan is up here. Two and a half tribes settle east of the Jordan River. I showed that to you because of the description given in verse 7.

" ' "The mountains of the Amorites, the neighboring places in the plain, the mountains in the lowland, in the South, on the seacoast, to the land of the Canaanites and to Lebanon," ' " notice, " ' "as far as the great river, the River Euphrates. See, I have set the land before you; go in and possess the land which the Lord swore to your fathers---to Abraham, to Isaac, and Jacob---and give them and their descendants after them." ' " All said, about 300,000 square miles God told them to occupy. They never did.

They got in the land, but even after they went in the land under Joshua, even after David and Solomon brought great glory to Israel and expanded their borders, at the very height of occupation they occupied 30,000 square miles. They only occupied, at best, one-tenth of what God promised them. The reason is simply this: unbelief. They saw giants. They saw problems. They shrunk back a little bit. God said, "It's yours, but one condition, you gotta walk on it. You gotta put your feet on it. And as you put your feet on it you say, "This is the land, it's my land, God gave me this land." You have to set your foot on it. You have to possess your possessions.

Now, I wonder if that doesn't describe a whole horde of God's people. God's given us every rich thing in heavenly places in Christ Jesus, every spiritual treasure. He's given us so much, and yet we never possess it all. Rather than taking all that God intended our lives to be, we take just a small little portion and we say, almost with hesitation, "I remember when I was saved." That's great, but what have you done since then? Some people live between Egypt and Canaan. They just are in the wilderness or barely across the Jordan River, or never occupying all that God has. There was a guy by the name of John Wendel who was called America's most miserly millionaire. He died in 1915 on Fifth Avenue, New York City.

John Wendel was a bachelor. He was a bachelor, he didn't want to get married, because he didn't want to give his wealth away. Didn't trust any woman. He had five sisters and he convinced his five sisters to not get married and to live in the same house. So they never married, they wanted to keep hold of all that money. When one of his sisters died in 1931, they discovered that her estate alone was worth a hundred million; yet, she never had a car, she never had a telephone, she never used electricity, only candles. And she wore and died in the dress, the only dress that she owned, that she made twenty-five years earlier.

A hundred million bucks!---a tattered dress, no phone, malnourished almost. God has given us so much in the Word of God, the promises of God, the truth of God that sets men and women free. We experience God as we read and obey and walk through what God has given us, and say, "This is my promise. I'm going to live this. I'm going to experience this. I'm going to take God at his word." But I wonder how many are malnourished. That's why it is our goal to take you through the Bible verse by verse, book by book, so that you might know all the counsel of God, so that you might grow and be strong.

And we notice here the people that really take this book seriously and start living it. They go out and do great things in the name God in very many ways, not just starting churches or being missionaries, going to different schools, and getting married and raising kids that are godly kids in the community, getting involved locally---a whole horde of areas. But they're fruitful walking in the land that God promised, taking God at his word. " ' "So, I've set the land before you; go in and possess the land which the Lord swore to your fathers---to Abraham, Isaac, and Jacob---to give them and their descendants after them."

" 'And I spoke to you at that time, saying; "I alone am not able to bear you. The Lord your God has multiplied you, and here you are today, as the stars of heaven in multitude. May the Lord God of your fathers make you a thousand times more numerous than you are, and bless you as he has promised you!" ' " And then he says, " ' "How can I alone bear your problems and your burdens and your complaints?" ' " People can wear on you. Poor Moses. What a great thing to be God's leader, God's man, but imagine all of the complaints that he heard. Imagine all the grief that he heard.

All of the complainings of people can wear on a person, they grate on a person. Because especially if a person's a counselor all day long, he just hears, you know, from one problem to the next set of problems. And eventually it's like, "You know what? If I hear another person, I'm going to be a problem." And often times he or she is a problem when they get home. It's all they've lived in is problems of people, complaining of people. They didn't like this, they didn't like that, and there's Moses, "I alone am not able to bear you. The Lord your God has multiplied you." They're big now.

It's estimated that every single year pastors leave the ministry for this reason, just what Moses said, because of the complaints of people, the gripes of people. I have a little survey, a 1991 survey that was done at Fuller Seminary. A survey of pastors revealed that 80 percent who are in the ministry believed the pastoral ministry has affected their families negatively. And 33 percent say that being in the ministry is an outright hazard to their family. Seventy-five percent report a significant stress-related crisis at least once in their ministry.

Fifty percent feel unable to meet the needs of the job; 90 percent feel inadequately trained to cope with ministry demands; 40 percent report a serious conflict with a parishioner at least once a month; 37 percent confess to inappropriate sexual behavior with someone in their church; and 70 percent say they don't have one person that they would consider to be a close friend. Isn't that tragic? Now, I admit when I first read this I found it very hard to believe, simply because for the most part, though we get complaints around here from time to time, I try not to listen to many of them, unless I really feel they're from the Lord.

I just know how people are. And, secondly, the complaints are very few and far between in comparison to the thanksgiving to God that I see represented. There's more joy and more thanksgiving and more positive that far outweighs the negative. And I know the danger is often to look at the black dot on the white sheet. That's human nature, right? If you hold up a white sheet, if there's one black dot---all you're concerned about. "There's a black dot. Look at that black dot. That black dot is three inches in diameter." Okay, but look how much white's around it. Look at that for a while.

But it's so easy to get dislodged and focus on the negative. And I think seeing the black dot day in and day out, Moses just gets frustrated. He goes, "I can't handle it. God, I can't bear it alone. I need help." And so he said, " ' "Choose wise, understanding, and knowledgeable men from among your tribes, and I will make them heads over you." And you answered me and said, "The thing which you have told us to do is good." ' " Do you remember how this came about? He didn't really get proper credit here for obvious reasons. He's given a quick recount, but it was his father-in-law that showed him this, Jethro.

Jethro came to the wilderness and saw Moses "from morning till night" counseling people, listening to their problems. And he would just observe it as, you know, you can imagine the complaints: "This person owes me three sheep, Moses. He hasn't paid me back. You gotta do something." Husband and wife comes in: "He snores every night, wakes up the people in the next tent. Now they hate us, they're angry at us, and they're part of our family." Moses had to hear this every day. And so Jethro came at the end of the day, and, you know, Moses wanted to kind of show off.

And Jethro says, "You know, Moe, the thing that you are doing is not good. You're going to wear out, Buddy. You're going to wear everybody else out. If you do all of this day in and day out, counseling load, you're going to wear out and people are going to get tired of you. So you get wise people from among you. Raise them up, release ministry to them. And the hard cases that they can't handle, let them come to you and you work it out." Well, that's a pattern that we've sought to incorporate here. I remember when I did all of the counseling at Calvary Chapel, all of the books, all of the hospital visitation.

I did everything. I was the only one on staff. But then, as with the children of Israel, you grew. And when you grew there were more things to do, and so we followed this pattern and Acts, chapter 6. Remember what happened there? The number of disciples multiplied and the Hebrews and the Grecian Jews got into a tiff because some felt neglected. So they came to the elders and they said, "We feel neglected." The elders said, "We're not going to leave the word of God and serve tables. You choose seven men among yourselves that are filled with the Holy Spirit, wisdom, and we'll release them and set them over this task.

"But we will continually give ourselves to prayer and the ministry of the word." And I remember the transition. I knew everybody in the church. I could counsel everybody. I could be at the hospital for everybody, and do all the study as well. But then things grew and I wasn't able to do it, and some didn't understand. "How come it's not you? We want to see you." I'm sure they got that, Moses got that. When Moses set up the seventy and said, "Okay you guys do it." I'm sure people stood in line and said, "No. I can't counsel with anybody but Moses. He's the only one that really has the heart of God. He's the only one that really understands. He's the only one I can relate to."

But Moses had to release it, and he did it. They chose wise men, knowledgeable men, " ' "Made them heads over you, leaders of thousands, leaders of hundreds, leaders of fifty, leaders of tens, and officers for your tribes." ' " Moses complained, Jethro suggested, and this was done. Now, I want to throw in something, this is my opinion: I think Moses could have handled it alone. But God was gracious. God saw the weakness of Moses, accommodated the weakness of Moses using the suggestion of Jethro, seeing that it was a burden for Moses. Moses not, perhaps, casting his burden on the Lord, Moses got a committee.

Committees can be good, but committees can also be a curse, because now you have seventy opinions. And it was this very committee that becomes the Sanhedrin who crucified Jesus Christ. As history unfolds, it turns out as a blessing and a curse. However you spin it, that's how it happened, that's what happened. " 'And so I took the heads' "---oh, I read that. Verse 16, " 'Then I commanded your judges at that time, "Hear the cases between your brethren, and judge righteously between a man and his brother or the stranger who was with him.

" ' "You shall not show partiality in judgment; you shall hear the small as well the great; you shall not be afraid in any man's presence, for the judgment is God's. The case that is too hard for you, bring it to me, and I will hear it." And I commanded you at that time all the things which you should do. So we departed from Horeb, went through all that great and,' " notice, " 'terrible wilderness.' " It was the Wilderness of Paran or Parán, the place of wandering. " 'And you saw on the way to the mountains of Amorites, as the Lord our God had commanded us. We came to Kadesh Barnea.' "

That's the entrance to the land. " 'And I said to you, "You have come to the mountains of the Amorites, which the Lord our God is giving us. Look, the Lord your God has set the land before you; go up and possess it, as the Lord God of your fathers has spoken to you; do not fear or be discouraged." And everyone of you came near to me and said, "Let us send men before us, and let them search out the land for us, and bring back word to us of the way by which we should go up, and of the cities into which we shall come." And the plan pleased me well; so I took twelve of your men, one man from each tribe.

" 'And they departed, went up into the mountains, came to the Valley of Eshcol, and spied it out.' " Now Numbers 13, it's a different account, it says God said go send them. It's not till Deuteronomy that we find out it was first the suggestion of the people. And, again, I think what happened is the people suggested, "We need a committee," and so God permitted that committee to go into the land, twelve of them. It backfired on them. They only needed two, not twelve. First of all, God had already spied out the land.

God didn't say, "Hey, go and tell me what it's like." God knew what it was like. He spied it out. He sent them in. But they said, "No, we need a committee. We need twelve people to examine this and give a full report." Ten of them came back with a bad report: "We can't go in, man. Those cities, their walls go all the way up to heaven. There's giants! We're dead meat." Only Joshua and Caleb said, "We can go in! God gave us his promises, let's possess the possessions." They had the report of faith. That is why when Joshua crosses the Jordan River, he doesn't send twelve spies.

How many does he send? Two. He thought, "To heck with the other ten, they gave the bad report. All we need is two good ones." So two go over, spy out the land, and they take it. Well, they went, verse 24, they went to the Valley of Eshcol. They brought back, remember, a cluster of grapes. If you ever go to Israel, between Bethlehem and Hebron is the Valley of Eshcol. Huge grapes still grow on vines out in the countryside. The grapes that these guys brought back were so big they had to be carried between two guys, right? They brought them back into the land.

In fact, in Israel today the Ministry of Tourism uses as its symbol a cluster of grapes carried by the two spies, still the symbol of tourism for the nation of Israel. " 'They departed, went into the mountains, came to the valley of Eshcol, spied it out.' " How long were they gone? Forty days. But they didn't believe God, so one year for each day, basically. They wandered for forty years. " 'They also took some of the fruit of the land in their hands, brought it down to us; brought back word to us, saying, "It is a good land which the Lord our God is giving us."

" 'Nevertheless you would not go up, but rebelled against the command of the Lord your God; and you murmured in your tents, and said, "Because the Lord hates us, he has brought us out of the land of Egypt to deliver us into the hands of Amorites, to destroy us." ' " Imagine---they misinterpreted an act of love for an act of hate. Have you ever been there? Have you ever complained in your present situation, the situation that God is obviously sovereignly in control of? God isn't letting you know what he's doing. It might be painful for a season.

He might be pruning you, trimming you, want you to grow up, and you misinterpret the action of God, the love of God for God being against you. "Why would God let this happen? He must hate me!" Oh, what God has to put up with. Oh, how patient God is. They said it was because God hated us. God had every intention to bring them in the land. Verse 28---ooh, we'll make it down to verse 33. " ' "Where can we go? Our brethren have discouraged our hearts, saying, 'The people are greater and taller than we; the cities are great and fortified up to heaven.' " ' " No exaggeration, is there?

" ' " 'Moreover we have seen the sons of the Anakim there." ' And I said to you, "Do not be terrified, or afraid of them. The Lord your God, who goes before you, he will fight for you, according to all he did for you in Egypt before your eyes, and in the wilderness where you saw how the Lord your God carried you," ' " I love this, " ' "as a man carries his son, in all the way that you went until you came to this place." ' " My son's ten years old. He's getting big, he's getting tall. I remember carrying him up the stairs. Even to this day he'll be tired sometimes in the car, at ten years old, almost eleven, and he'll expect me to carry him up.

I think he's flattering me, I'm not that strong. And we'll drive in the driveway: "Dad, I'm too tired, carry me." I know he can walk. He's got two legs. I could kick him and "Get up the stairs." He could make it. And my wife will say, "Don't fall for it. Don't give in to it. He's big enough, let him go up the stairs himself." But wouldn't you know, every now and then I just get snookered into it, and I'll pick him up. And, you know, my knees crack anyway, but going up the stairs I go, "Oh, man!" And as we go up the stairs, he's talking, "Hey, Dad," you know.

And he just starts---he's awake. [laughter] He just wanted to be carried. And he knew that sometimes dad will fall for it and will carry him up anyway. God said, "I carried you through that time, like a father would carry his son." " ' "Until you came to this place." Yet, for all that, you did not believe the Lord your God, who went in the way before you to search out a place for you to pitch your tents, to show you the way you should go, in the fire by night and in the cloud by day.' " They saw the greatest miracle ever. In fact, I call it a state-of-the-art miracle.

The Red Sea parted open. They walked through on dry land. They got so excited they started worshiping God. Exodus 15, a worship service breaks out in the wilderness, a new song is written, Miriam dances, they all sing it together, and they forgot it just like that. They start complaining, murmuring, "God wants to kill us!" Wait a minute, what happened to that worship service? What happened to the lifted hands and "I trust you God. My life's in your hands"? The next day: "You hate us, God." What's the lesson? Be thankful, be grateful.

Remember what Paul wrote to the Romans about the Gentile world history when he said, "Although they knew God, they did not glorify him as God, neither were they thankful, but their foolish hearts were darkened"? They knew God, they decided not to give God glory. They didn't thank God, they just looked at themselves and complained. Remember, especially during this season. If you ever get tempted to complain, just remember your garbage disposal eats better than 30 percent of the world's population. God has blessed us in this nation. God has blessed us.

If he gave you nothing but heaven, you're rich. He's blessed you with everything in Christ Jesus. Read your bankbook. Read what he had laid out for you, and possess your possessions. Instead of saying, "How can I didn't get that for Christmas? I wanted---how can this is mine?" Hey, look at what you have. Don't be like John Wendel. So much---dying, malnourished, and in poverty. Or like his sister, a hundred million, you'd never know it. You're wealthy spiritually, Christian. Let's live that legacy and that heritage and rejoice and be thankful.

And as we said, let complaining be the exception, rather than the rule. Let's sort of reverse it. Instead of one day of Thanksgiving, let's have one day of complaining maybe only. Get all the gripes out and then be done with it, and the rest of the year thank God. Best to just thank him all year long so that Thanksgiving is, "Oh, yeah, another day of thanksgiving, I'm used to it."

Additional Messages in this Series

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12/29/1996
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Deuteronomy 1:34-3:29
Deuteronomy 1:34-3:29
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1/5/1997
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Deuteronomy 4:1-49
Deuteronomy 4:1-49
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1/12/1997
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Deuteronomy 5:1-15
Deuteronomy 5:1-15
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2/2/1997
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Deuteronomy 5:16-6:9
Deuteronomy 5:16-6:9
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2/9/1997
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Deuteronomy 6:8-8:11
Deuteronomy 6:8-8:11
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2/16/1997
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Deuteronomy 9-10
Deuteronomy 9-10
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3/2/1997
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Deuteronomy 11-12:13
Deuteronomy 11-12:13
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3/9/1997
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Deuteronomy 13-14
Deuteronomy 13-14
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3/16/1997
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Deuteronomy 14:22-16:8
Deuteronomy 14:22-16:8
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4/6/1997
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Deuteronomy 16:9-17:20
Deuteronomy 16:9-17:20
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4/14/1997
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Deuteronomy 18-20
Deuteronomy 18-20
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4/20/1997
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Deuteronomy 20-21
Deuteronomy 20-21
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5/4/1997
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Deuteronomy 22-23
Deuteronomy 22-23
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5/25/1997
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Deuteronomy 24-25
Deuteronomy 24-25
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6/8/1997
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Deuteronomy 26-27:3
Deuteronomy 26-27:3
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6/11/1997
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Deuteronomy 27:4-28:20
Deuteronomy 27:4-28:20
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6/18/1997
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Deuteronomy 28:15-68
Deuteronomy 28:15-68
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6/26/1997
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Deuteronomy 29-30:8
Deuteronomy 29-30:8
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7/2/1997
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Deuteronomy 30:10-31:8
Deuteronomy 30:10-31:8
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7/9/1997
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Deuteronomy 31:9-32:22
Deuteronomy 31:9-32:22
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7/16/1997
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Deuteronomy 32:23-34:12
Deuteronomy 32:23-34:12
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There are 21 additional messages in this series.
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