Tag: Deuteronomy 31

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Apostolic Writings Discussions Torah

‘Living water’ from God slakes the spiritual thirst that destroys people and nations (Deuteronomy 29–31; John 4, 7)

'Living water' from God slakes the spiritual thirst that destroys peope and nations (Deuteronomy 29-31; John 4, 7)

In the dual Torah readings נִצָּבִים Nitzavim and וַיֵּלֶךְ Vayelech (“standing” and “he went,” Deut. 29:9–31:30), Moses warns the second post-Egypt generation Israel in Deuteronomy 29:14-21 that if they reject the LORD as their God and King their rejection will cause not only a physical drought in the land, but a spiritual drought too. 

In this study, we explore John 4, where the apostle John records Yeshua’s meeting with a Samaritan woman at Jacob’s well near Shechem. Although the conversation starts with a conversation about the water in Jacob’s well, it ends with Messiah Yeshua (Christ Jesus) offering her “living water” to satiate her deepest spiritual longings. She is also blessed to be the first person, besides His mother, who receives the knowledge of Yeshua’s messiahship straight from Him.  

Then in John 7, Yeshua brings a similar message to those gathered in the Temple for the last day of Sukkot, offering them living, spiritual water. The difference is that the “living water” the Samaritan woman accepted, Israel’s leadership in Jerusalem violently rejected, bringing on themselves the curse Moses warned about.

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Torah readings

Parashot Nitzavim (נצבים)/Vayelech (וילך): Deuteronomy 29:9–31:20

Studies in Torah

In the previous Torah reading, כי תבוא Ki Tavo, we learned the importance of having character that survives stressors big and small. The first part of this week’s double reading, נִצָּבִים Nitzavim (“standing,” Deut. 29:9–30:20), underscores the building blocks of that character: loving the LORD with all our heart, soul, strength and mind. We learn that the “New Covenant,” or “New Testament” really isn’t so new, but choosing a lifestyle that leads to life and not death does require us to leave our old “dead works” behind.

“Be strong and courageous.” Imagine getting that advice as you’re being sent out to accomplish something you feel totally unprepared for. Those were some of the last words Moshe (Moses) left as Israel was about to enter the Promised Land. What counts is how much trust you have in the one in charge. That baton was passing, but the people had to remember the One ultimately leading and fighting for them. The second part of this week’s reading, וַיֵּלֶךְ Vayelech (“he went,” Deut. 31:1–30), introduces what’s really the second verse of the “song of Moses,” mentioned in Rev. 15:3.

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Torah readings

Parashat Vayelech (וילך): Deuteronomy 31:1–30

Studies in Torah

“Be strong and courageous.” Imagine getting that advice as you’re being sent out to accomplish something you feel totally unprepared for. Those were some of the last words Moshe (Moses) left as Israel was about to enter the Promised Land. What counts is how much trust you have in the one in charge. That baton was passing, but the people had to remember the One ultimately leading and fighting for them.

This week’s Torah section, וַיֵּלֶךְ Vayelech (“he went,” Deut. 31:1-30), introduces what’s really the second verse of the “song of Moses,” mentioned in Rev. 15:3. The first verse was in Exodus 15.

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Discussions Torah

Deuteronomy 31:1-30: Shabbat of Repentance

Repent and be in awe of who God is

In the final chapter of Deuteronomy, God tells Moses (and Moses tells the children of Israel) that he’s going to die and that shortly thereafter, everything Moses has worked for the last 40 years to accomplish will go right into the rubbish bin. On the surface, it is the most depressing message ever. 

It’s quite fitting that the Shabbat when Torah reading וַיֵּלֶךְ Vayelech (“he went,” Deuteronomy 31) often falls on is the “Shabbat of Teshuvah” (Sabbath of Repentance). It’s planted between Rosh Hashanah and Yom Kippur, because it’s a calling back, a call to turn around and return to God. It’s also part of the Day of Awe, a calling to be in awe of who our God is. We should be in awe and remember our place in comparison with the God of the universe. 

Where is the turnaround? Realizing you’re on the wrong path and owning your sin is merely step 1. You have to get up — and move. Even if your life is going off the rails, there’s a way back. That is what the Days of Awe are about. 

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Discussions Torah

Deuteronomy 29:9–31:30: Hungry to get close to God?

An Eastern chipmunk from Bas-Saint-Laurent, Province de Québec, Canada, stuffing its face full of seeds. (Photo by Gilles Gonthier via Wikipedia Commons under Creative Commons license.)

We don’t have to go to Heaven ourselves to learn God’s Law; we don’t have to die to keep it. God’s Law is so close to us, we can taste it. That’s a key lesson in the dual Torah reading נִצָּבִים Nitzavim (“standing,” Deuteronomy 29:9–30:20) and וַיֵּלֶךְ Vayelech (“he went,” Deuteronomy 31:1–30).

The book of Deuteronomy applies to us, regardless of where we come from, whether we are born Israelites or grafted into Israel (Romans 11).

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Discussions Torah

Deuteronomy 30-31: Prelude to the Song of Moshe

A Prelude to the Song of Moses: "God's love is not co-dependent or enabling. He will not enable His children to sin.

Revelation fortells of a time when those who trust completely in God and aren’t fooled by the beast, his image and the number of his name will sing “the song of Moses” and “the song of the Lamb” (Rev. 15:2–4).

We know of the “song of the Lamb” from Revelation 5. There’s the “song of Moshe” in Exodus 15 just after God saves Israel and destroys the Egyptian army in the Red Sea. There’s also another “song” of Moshe in Deuteronomy 32, and understanding it helps us understand apostle Paul’s terms “under [the] law” and “under grace.”

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Discussions Torah

Deuteronomy 31-32: Song of Moshe

Studies in Torah

Moshe (Moses) predicts Israel’s idolatry and apostasy. He also writes a song to remind Israel of what the LORD has done for them, what they did against Him, what happened to them as a result and how the LORD will reconcile them back to Himself.