Most commentators believe that Moses is now starting the next major section of the book of Deuteronomy, and that these six verses serve as an introduction to the giving of the law. So, even though there is a chapter division, this introduces the next section. And what does it accomplish? Well, this introduction situates God's law historically, geographically, covenantally, and theologically. And we will see that that's what makes the book so practical. The laws that are about to follow are not a theoretical abstraction. They are deeply rooted in history and transform history. Chapters 5-26 constitute an incredibly practical exposition and application of God's will to real life situations. So this introduction forms an explanatory hinge from the narrative section to the law section.

An introduction to the law which is about to be laid out (vv. 44-45)

God's law (Torah) was an objective standard given with clarity (v. 44a)

The first words ("This is the law") is the title or official heading of the covenant laws that will follow. They let us know that the objective standards that He is going to begin laying out in the following chapters are standards that anyone could read, know, and follow. In effect he is saying, "It's right here." Because of that, God's people have no excuses for ignorance of the law. God's law was not hidden, obscure, or difficult to find. If you are ignorant of God's will, it's because you haven't read the book of Deuteronomy.

So when Moses says, "This is the law," he is going to clearly lay out God's expectations. No one will have to guess what God's will is. And by the way, even the literal meaning of the Hebrew word for "law" (Torah) shows that as well. It means instruction, but it is a type of instruction that is backed by divine authority. The law was not an esoteric code for the elite. It was an objective standard by which leaders and followers alike could live.

The law was mediated, not invented ("Moses")

But this also says, "This is the law which Moses set before Israel." So was this just the opinion of one man? No, the rest of the book will make it clear that Moses was not the source of the law. He was only the mediator who delivered it from God. And as a finite mediator, he stood merely as a type of Jesus. But though the law came through Moses, every law was an inspired declaration of God's will.

What difference should that make? Well, no man's conscience should be bound by a law that is not divine. As James 4:12 words it, "There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?" The problem in America is that we have many, many laws not given by God, which means that we have authority without accountability to God. We have required submission without liberty. In contrast, back then, even leaders (like Moses) were under God's law and therefore were under God's authority. This is a critical foundation for liberty that the rest of the book will emphasize. Leaders and followers alike stand under God's law.

It was intended for all Israel, not just for the elite (v. 46b)

But verse 44 goes on to say, “This is the law which Moses set before the children of Israel…” It was intended for all Israel, not just for the elite. Should citizens break the covenant, anyone could know what constituted a breach. Should leaders break the covenant, they too could be held accountable. But more to the point, Deuteronomy was written to give practical guidance to old and young, rich and poor, leaders and followers alike. It is this feature that makes James 1:25 say that God's law is "the perfect law of liberty." Knowledge of God's law really does free us from having our consciences bound by the tyrannical edicts of church or state.

It bound the people to God (v. 44b - "set before")

But liberties are also framed by duties, and the words "set before" are legal words that imply a binding summons to the people. God speaks and we respond. For God to set words before us does not mean that He is merely delivering information to satisfy people's curiosity. Some people love to read, but God wants us to read and obey. So, as I mentioned, the words "set before" are legal language that expects a response of commitment and obedience. The previous generation had failed to do that. This generation will embrace God's laws and run with them. They saw themselves as bound in covenant loyalty and love to God. They received God's words in faith and as a result saw amazing victories under Joshua.

This second (Deutero) giving of the law forms a covenant renewal with the second generation (v. 44), and makes further application of the laws given to the previous generation (v. 45)

But the way verses 44-45 are worded shows that this is the second giving of the law, not the first one. When verse 44 says, "this is the law" it is referring to the law-code that he is about to lay out in Deuteronomy. But there is a connection between the words of Deuteronomy and the words that verse 45 says "Moses spoke to the children of Israel after they came out of Egypt" - words that refer to the book of Exodus - and especially the ten commandments that were given at Mount Sinai forty years earlier.¹ So this is the second giving of the law. That's why this book is called Deuteronomy. Deutero means "second" and nomos means "law," so Deuteronomy is the second giving of the law. But it wasn't simply a restatement of God's laws. God does not waste words. Instead, Moses is going to be giving an expanded exposition of God's laws to help them face the new circumstances they would have in the land of Canaan. There is a much fuller application of the law in Deuteronomy than in Exodus. As John Currid words it,

Moses is thus restating the law, or Torah, that was first given at Mount Sinai (Exod. 20–23) and then expounding it to the people just before they enter the promised land (see 1:5). Moses is explaining and interpreting the law to the Hebrews — in a sense preaching to them — as they prepare to enter Canaan and to live a settled existence.²

Most of the first generation started off rejecting the authority of God's law, and God disciplined them by making them wander in the wilderness for forty years. Over that time Israel gradually came to appreciate what a blessing God's laws really are. But since Moses was not going to be around much longer, God had Moses write these down in even greater clarity so that they would be preserved throughout history. The point is that God does not change His standards simply because humans can't keep them. God's laws, testimonies, statutes, and judgments are enduring.

God's law was given after redemption (v. 45c). Free covenant grace creates obligation to be faithful to the covenant.

But that brings us to the next point. The natural man tends to buck against God's laws, doesn't he? And even after we are regenerated, it is a learning curve to come to appreciate God's law. And this is symbolized so well in verse 45. That verse makes clear that God's law was given to Israel after Israel's redemption. We have already seen that Deuteronomy's covenant includes both redemption and law (in that order). The last phrase says that the law had been given orally "after they came out of Egypt." Being saved from Egypt and its demonic gods does not mean God's law is no longer relevant. Some people say that we are saved from the law and don’t have to keep it. On the contrary, those who are redeemed and have God's grace are the only ones who are able to keep God's law and prosper as a result. That was certainly the case with this second generation - a generation who daily walked in God's grace.

But the point is that the text reminds us that they came out of Egypt first, and then were given statutes. Of course, that doesn't mean that the unregenerate are not accountable to God's law. They are. They have God's law written on their hearts, so Egypt was rightly judged even if they didn't have the written law like Israel did.

In any case, this verse reminds us that redemption precedes and enables obedience; salvation precedes and enables sanctification. The law is not a ladder to climb into God's favor. Instead, it is a blessed pathway to those who have already received covenant mercy. Legalism reverses the order. It insists on law-keeping in order to find God's favor. But God did not say, "Obey and I will save you." He in effect said, "I have saved you - now live as My people." That's why the New Testament summarizes the law as loving God with all of our heart, soul, strength and mind, and loving our neighbor as ourselves. It's not a means of salvation; it now constitutes the defining markers of an already-established love-relationship. True loves seeks to please God (as defined by God's will) and seeks to please our neighbor (as defined and limited by God's will). I like the way Victor Hamilton worded it in his commentary. He says,

What this historical background accomplishes is the provision of a foundation on which the laws themselves may be superimposed. The God who speaks a word of law... does so only after he has spoken a word of grace... The divine standards are not placed in a vacuum but are set against the bountiful resources of a gracious God.³

The law covers all of life (v. 45a). (Note: the three labels aren’t airtight compartments; together they stress the comprehensiveness and authority of God’s instruction.)

But I want to explain why verse 45 also summarizes all of the laws that will follow in chapters 5-26 in three words. If you read commentaries, you will find this a puzzle. But I don’t think it needs to be a puzzle. It says, "These are the testimonies, the statutes, and the judgments which Moses spoke to the children of Israel after they came out of Egypt." Now, it is true that there is overlap in the meaning of these three terms, and while the distinctions between them are not airtight compartments, together they stress the comprehensiveness and authority of God's instruction.

עֵדוּת. Root = to bear witness or testify. Testimonies ground the law in relationship (covenant Lord); they testify to God's character, acts, and covenant relationship. Testimonies say, “This is who God is, and this is what binds us to Him.”

The first Hebrew word (Ehduht) means to bear witness or to testify. Testimonies ground the law of God in our relationship with our covenant Lord who communicates His character, His acts, and His relationship. God's laws testify to God's nature and what binds us to Him.

חֹק. Root = to engrave, inscribe, decree. Statutes ground the law in unchanging authority (sovereign King); they reinforce that covenant law is received, not negotiated. Statutes say, Obedience is always required because the unchanging King has spoken.”

The second Hebrew word (qok), which is translated as statutes, literally means engraving or inscription and refers to written decrees - sort of like something being chiseled into stone. It's a metaphorical reference to the law that shows that just as words chiseled into rock are enduring, God's laws are enduring and unchanging. In fact, the word "forever" is frequently connected to the word statutes. That word indicates that the law speaks to the unchanging authority of our Sovereign King. They reinforce the concept that covenant law is received, not negotiated. Nor does it evolve. Nor is it overthrown by the New Testament. That's why Luke 16:17 says of the moral law, "And it is easier for heaven and earth to pass away than for one tittle of the law to fail," and for Matthew 5:18 to say, "For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled."

שָׁפַט. Root = to judge, govern, render verdict. Judgments ground the law in justice (righteous Judge); they regulate courts, penalties, and social justice. Judgments say, "This is how righteousness works out in real life."

The third Hebrew word (shaphat) is translated as judgments. The root of the word is to judge, govern, or render a verdict and it points to the law's justice - the pronouncements of a righteous Judge. But it doesn’t just refer to laws that regulate courts, penalties, and social justice. It speaks to the fact that every thought, motive, word, and action is judged as righteous or unrighteous by a holy God. Well, that forces us to always depend upon God's forgiveness and grace, doesn't it?

These three terms insist that: God’s law is remembered (testimony), obeyed (statute), and applied (judgment).

In any case, those three words beautifully summarize all of the laws that will follow. They insist that God's law is communicated so as to be remembered (a testimony), to be obeyed (a statute), and to be properly applied (a judgment). Again, there is overlap in meaning, but the last phrase of each point in your outline summarizes three perspectives on the law. Testimonies say, “This is who God is, and this is what binds us to Him.” Statutes say, “Obey because the unchanging King has spoken.” Judgments say, "This is how righteousness works out in real life." There is a sense in which each word describes the entire law, but from a different perspective.

So verses 44-45 are a brief introduction to the law section that is about to be laid out in chapters 5-26.

An introduction to the geographical and historical context for the law that is about to be laid out (v. 46-49)

Verses 46-49 are a brief introduction to the geographical and historical context for the law that is about to be laid out. Understanding that unique context helps us not to woodenly misapply Deuteronomy without first interpreting it within its original context. These verses situate God's laws historically, geographically, covenantally, and theologically.

The law will prepare them for future duty (v. 46a)

First of all, verse 46 says, "on this side of the Jordan." They had already conquered the East side of the Jordan River. Their main conquest of Canaan was still ahead, and the book of Deuteronomy was designed to prepare them for their future duty, and how they should live as a nation once they were established there. David Guzik says,

if they were going to take the Promised Land, they had to be trained in God’s Word. They would not take it by a do-it-yourself spirituality, but only by obedience to the eternal word of God. The same is true for us — we will never walk in the abundant life God has for us unless we do it by His word.⁴

And I say, "Amen!"

The law will interpret their past failures and victories under God (v. 46b-49)

The specific geographical locations that Moses gave are also significant. The rest of the verses say,

"in the valley opposite Beth Peor, in the land of Sihon king of the Amorites, who dwelt at Heshbon, whom Moses and the children of Israel defeated after they came out of Egypt. 47 And they took possession of his land and the land of Og king of Bashan, two kings of the Amorites, who were on this side of the Jordan, toward the rising of the sun, 48 from Aroer, which is on the bank of the River Arnon, even to Mount Sion (that is, Hermon), 49 and all the plain on the east side of the Jordan as far as the Sea of the Arabah, below the slopes of Pisgah."

Moses names the various places that would have still been fresh in their memories of God's incredible faithfulness to give them victory. But he starts with an interesting phrase that reminds them of the previous generation's failure - "in the valley opposite Beth Peor." Now, he softens this negative reference somewhat by calling it Beth Peor rather than Baal Peor. Baal was the god of Moab that many in Israel had covenanted with when they committed adultery with the ritual prostitutes at their religious shrines. Apparently the men thought that the gods of Moab were a little bit more fun - you could live out your sexual fantasies at their altars. But God killed 24,000 Israelites with a plague, until Phineas turned back God's wrath. So, now God no longer identifies that place with Baal. It no longer belongs to Baal. He simply calls it Beth Peor, or house of Peor.

Anyway, as we go through the book of Deuteronomy, the book will help Israel to interpret their past failures and victories under God in a theo-centric and Biblical way. No matter how strong Israel may think themselves to be, they will fail (like they did at Beth Peor) without God's grace and blessing. And no matter how weak they might think themselves to be as they face new enemies, if they are walking in God's favor, those enemies would be no match for them. God had already demonstrated that. So the failures and successes that this generation had seen in their lifetime are reminders of how much they need God's presence and blessing if they are to continue to succeed in the future. As Andrew Thomson worded it,

It is in a valley opposite Beth-peor, with its reminders of Israel’s failure, but it is also in the land of Sihon, king of the Amorites, a reminder and pledge of God’s faithfulness. The covenant will further reinforce both of those lessons.⁵

None of the past (including its failures) were wasted. They were all teaching opportunities to draw Israel's loyalty tighter and tighter to the Lord. They became a further training ground to prepare Israel for the future responsibilities that they had. And if you learn from your past failures, then those failures are not wasted. You don't need to cringe over them. They are washed clean by the blood of Christ, and they help to keep you from making similar failures in the future.

God's law is given in real history, not myth (vv. 46-49)

Moving on to the last point in your outline, this list of geographical names and references to history clearly indicates that God's law is given in real history. It is not myth. And just as God's law proved to be a fantastic foundation for their faith within their history, it is a fantastic foundation for our faith. They faced a world of conflict with the wisdom of God's law, and we must do the same. As Douglas Kelly worded it,

it’s the real world, it’s the world of conflict; a world where you have got to exercise faith; and it shows how we are to live in the context of a fallen world. It teaches us that the spiritual law is the most practical thing to enable you to handle your conflicts, and to reach the place where God has called you.⁶

And I say, "Amen."

But there is another important application for interpreting God's law within its original history, and that is that we need to distinguish between the abiding general equity application of the principles of justice found in Deuteronomy and the things which were time-bounded for them alone. For example, you will never have to face the identical cities, armies, temptations, and battles that they faced. But there are abiding principles in each of those events that can be applied for all time. To make it more concrete, we can't take the conquest of Canaan as an excuse for American empire building - as some people have done. Even back then God gave them very specific geographical boundaries beyond which they could not go, and He repeatedly told them to not meddle with affairs in other countries unless those countries attacked them. So there is a general equity application we can make when we understand the exact commands God gave in their unique original context.

As another example, we can't sacrifice lambs and bulls on altars to the Lord like they did because that would be a denial of the essential meaning that those things pointed forward to - the future Messiah, Jesus. So now that the Messiah has come, it would be blasphemy to offer blood sacrifice today. But there are abiding lessons from all of the ceremonial laws as interpreted in a Christo-centric way. They help to frame our faith, our handling of sin, and our worship. Don't ignore the ceremonial law. There are beautiful lessons in it.

Even some of the civil laws (like the Avenger of Blood and Cities of Refuge that we looked at last week) cannot be woodenly applied, but as the Westminster Confession of Faith words it, there are still continuing general equity principles of even the civil laws that were unique to Israel. And last week we saw that there are numerous beautiful applications of both the Cities of Refuge and the Avenger of Blood to our own day. And if you didn't hear last week's sermon, I would encourage you to check it out.

The point is that no law in Deuteronomy lacks a practical application. But we need to first of all understand how it functioned in its original historical context back then before we are able to properly apply it today. And I will be showing you how to do that as we go through the next section of the book. As I titled the Sermon - this section introduces us to the idea that we need to see the law in its proper setting. When we do so, we will come to absolutely love His law and see its practical relevance for all time.

And that's all that I will say for today. But pray for me as I apply God's law to current society in the rest of the book. Let's pray.