0:02
all the types of assumptions that we've discussed in the class already that this is multiple documents uh they've been rather hamfisted smashed together in such a way that even this far removed from their
0:14
original um original um compiling we uh our literary experts can just tell you know which segments are which all mixed around and and
0:24
everything based on uh what they call context or literary Clues um I think the opposite is is true in this case um but
0:35
because you'll hear about it if you look in the helps and occasionally even in rather Evangelical helps you'll see some of these things repeated uh that's because Academia um it it is is joined
0:47
in in general no matter what your uh ideology and so um sometimes really unhelpful ideas get picked up by Otherwise helpful uh resources and and
0:58
and Scholars and Scholars um so as I said the claim is that Exodus 34 is this earlier 10 words uh and
1:09
uh can I interject the Pastoral not to that com absolutely what you just said is not for us old people we're fairly well
1:20
settled but it is pervasive in evangelicalism now occasionally I wish that were that were true invasive and our children and our
1:33
grandchildren are going to be growing up in an Evangelical world that is fully adved documentary hypothesis and the D and the tri Isaiah uh the the
1:45
inspiration the word is is it's no longer under attack it has largely been defeated so that that's not just an academic statement you made uh it's
1:55
something we we need to keep in mind because that's what we're going to see in the sermons here in the books that we read is that you know this wasn't Moses this was the the Priestly editor the
2:07
elohist you know and so that just put that out there okay so to underscore the importance of this this is pervasive and I think I said this several sessions ago
2:19
uh if if this doesn't particularly impact you it will the children of the congregation um so listen because we are the we are the ones that are to pass on these that pass on this wisdom uh to A A
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Young Generation and a generation yet unborn um this is for us because it is for them so the idea then is that and
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the reason I better I better read a couple of verses from this just to establish the wording that they're working with so um Exodus 34 I won't read the entire thing by any means
3:01
um okay the first verse says Yahweh said to Moses cut for yourself two tablets of stone like the first and I will write on the tablets the words that were on the first tablets which you broke Moses then
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goes up the mountain here's that very famous Declaration of yahweh's name uh merciful and gracious slow to anger abounding in steadfast love and
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faithfulness forgiving iniquity and transgression and sin Etc okay and um then receives a series of
3:33
Commandments uh which he is then told to write down so all the way down to the bottom uh here verse 27 and Yahweh said to Moses write these
3:44
words for in accordance with these words I have made a covenant with you and with Israel so he was there with the with Yahweh 40 days and 40 nights he neither
3:55
ate bread nor drank water and he wrote on the tablet the words of the Covenant the 10 words okay so from this is alleged that what goes before in Exodus
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34 was the original 10 words see it calls it the 10 words was the original 10 words and that what is recited here
4:20
and here is from an alternative school of thought and Deuteronomy uh alleged to have been engine ered
4:30
later actually names the 10 words from here to be the 10 words this is the later Source ah we're going to fix the situation and make it all better
4:42
essentially propaganda essentially propaganda okay whereas in context the 10 words are not called the 10 words in Exodus 20 so
4:52
as far as the the exact words the 10 words um that's fine in so far as it goes here goes here they the 10 words are called the 10 words here they are not and here they
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appear the what goes before in Exodus 34 appears to be called the 10 words what you have in front of you is diagrams all three uh and and I hope you'll be able
5:17
to see that uh from from what I say that context clues really make it plain that something else was going on in Exodus 34 uh and also that as you go down the
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commands and I've actually tried to be as friendly to that theory as possible by aligning the commands all the way across but you can see that somewhere in the middle it starts to really go off
5:41
the rails um as a as a recitation of the 10 word also I am as much as I said about there not being like an exactitude about 10 words in the Ten Commandments
5:54
um I am even more hardpressed to find 10 discreet statements in Exodus 34 for um so I just want to say that on first blush you go how could this possibly be the original 10 words um the others are
6:07
so much more succinct but again context clues I think can help us here because irony of ironies the the alleged situation is that there are two
6:17
different schools of thought that are competing and that's why you have two different 10 different 10 words the solution to that is to recognize that at the mountain at this
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time there were two different writers writing two different things Yahweh and Moses um look again I read the first
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verse cut for yourself two tablets of stone like the first and I will write on the tablets the words that were on the first tablets which you broke and then further down at at verse
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28 and he wrote on the tablets the words of the Covenant the 10 words so the first writing is that Yahweh wrote The 10 words on new tablets of
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stone just like he said he would okay I admit that the pronouns here make it a little bit tough to figure that out on first blush okay on the other hand in
7:16
verse 27 that Moses wrote the foregoing words as Yahweh told him to write these words for in accordance with these words I have made a commandment with Excuse me
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I have made a covenant with you and with Israel and as I said the lines the the words themselves seem to line up at first but the structure is very different most of the what's in Exodus
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34 is dedicated to the feast days um and and and the subject matter goes off the rails very quickly uh if they're to be aligned with one another the more
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appropriate relationship to be drawn between the words of Exodus 34 and other things and the reason I really bring this up is that when Moses re when when the
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people heard the 10 words from from the mouth of God They begged that no further word be be be spoken to them but rather that Moses hear what Yahweh would say
8:13
and then speak it to them what follows are those are those commands that Yahweh spoke to Moses and that he was to relay to the people roughly in in these chapters here okay
8:26
then you have the the you know horrible Affair of the of the the golden calf okay as Moses is up on the mountain the first time receiving these things
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okay and then he goes back up a second time in Exodus
8:52
34 what he gets there is a one that God rewrites what he spoke from Heaven to the people people on tablets of stone again he also gets a
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summary or at least that's what's recorded for us in Exodus 34 a summary of what was spoken to him on the mountain the first time and is told
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write these words down okay this is important for us in in what we'll follow maybe next year uh in in studying through the main meat of
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Deuteronomy Moses records that Yahweh spoke from Heaven the 10 words to the people and they begged no further word be spoken to them and that God said but you stand here by me I will speak to you
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all the words that you are to speak to the people and then what you what follows is the main meat of Deuteronomy Deuteronomy 6 through you
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know 28 is okay so Exodus 34 its relationship both to Exodus and to dter omy is as a
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summary of what Moses heard on the mountain the first time and can can help us to understand in a summary fashion what'll be spoken here
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this is the relationship of this paropy to other scripture it isn't related to the 10 words because that's not what it is it's a summary of the so-called book of the Covenant which was given spoken
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heer okay how many are confused you're somewhat confus is there a question behind the confusion or uh okay
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uh do you think the right answer is to marinate on it a bit or should I should I try to rejoin and and summarize I need to look at the scripture and scripture and right yeah need to need to look at it
10:48
for a bit that's what I've tried to do for you on the diagram sort of try to put those things in parallel for you and right I agree that this is really for future study more than anything when you
10:59
when you come to as I often do when you come to a passage of scripture you may think this is awfully similar as their relationship here you go to the helps for does anybody else think this and you
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find some confusion um this is more for that yes in terms of the 10 words the logic behind the higher criticism is that you can only use the phrase the 10
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words before you give them not after they're given yeah so that logic is
11:33
irrational actually the reference to the 10 words in Exodus 34 Deuteronomy look back explicitly in Exodus 34 that I had given you at first
11:46
right so in terms of the the liberal logic that's going on here if if you look at it just a little bit you'll see the
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illogic of their basic argument which I think proves somewhat of an agenda that they're they're seeking to tear all of this apart yeah but what
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you're doing here shows that it it stands both from a literary perspective and from a logical perspective yes if we simply try to understand what it is God is doing here in
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summarizing not reiterating or or rewarding the the same Commandments he is summarizing for another purpose right so that that there is something else
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going on in the text and and also even from a literary standpoint just go ahead and address the text as it's written uh as opposed to bringing the assumption
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that it's all chopped up and later smashed together or that it comes from multiple schools of thought if you do not assume this I guess my main point is if you don't assume the multiple sources
12:51
thing which you'll find everywhere Exodus Works quite linearly okay as at the first refers back to what you've already read
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okay so does Deuteronomy okay he's going to receive many things and teach them to the people and what he is exegeting here was what he received 40 years before so
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the in parallel they work just fine to one another the problem comes when you try to force what I'm trying what showing in the long diagram just a really small note from
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The Exodus study that that 20 and 34 are a number one of a number of what Moses is doing as he lays out the narrative to
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bracket things there are three or four places in Exodus where you have a thing at the beginning something happens in the middle some reformulation comes after that that caps it off as a block right
13:51
20 and 34 are simply one of those yes that it's very normal to have within narrative uh popped in some case law or or some even some statute law uh amid
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the narrative because there isn't it happens in history and as much as people get lound up about it because it involves the Ten Commandments it's one of several that Moses does over the
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course of Exodus where he uses that and and eventually we're going to come down to um and I think it's actually chapter 28 uh
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sorry so is this is really uh I think this is really 27 okay or so okay eventually we're going to come down to Deuteronomy 28 which is the the curses or the the
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blessings and the curses on gazim and IAL which I um brought in the The Help from uh Dina Rock uh on
14:53
and am am am eager to to explore that now now they exist quite quite well in parallel because what's spoken from what
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was to be spoken from Mount gazim and and ball was to be with reference to what had gone before okay they were not going to speak another law they were going to reiterate the law that Yahweh
15:16
spoke to Moses that they are to keep generation after generation after Generation Um so they really go in parallel with one another and one is helpful for observing the other yes so
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the issue is there's three tellings of The Commandments it's that's alleged that there are three tellings of The Commandments and I'm saying there are not that there are two one in Exodus and
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one in Deuteronomy and what is alleged to be a third telling of the 10 words is nothing of the
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sort recapitulating obviously there's three different areas where the Ten Commandments are repeated and the problem is people don't think that's right I don't understand the issue I guess no I'm saying that the
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that the helps will allege that there are three different recitations of the Ten Commandments one of them is different and that that's the original that later on Lost status to this
16:20
one which if that seems like nonsense I agree um but not to everyone does it seem like nonsense this might go
16:47
SCH ex the original is there something about this list I I just think it's kind of glandular I mean they see the first
16:59
the first few statements and they say o that seems like that matches up with the Ten Commandments it's not like is this is this easier for people to follow and it was the original one that we should
17:10
get back to and the Ten Commandments were more like a legalistic Nitty Gritty type thing I guess that's what I'm given that is there any practical implications what the scholars
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saying aside from Mosaic authorship yeah well that's my question is it just we're trying to question all of this or or is this practically I can't detect another motivation other than squirreling out of
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Mosaic authorship I mean the more you demonstrate that the text has suffered violence the the less it is a viable primary source right yeah is that what
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about what you were going to say or you have something to add there there is a methodological reason here okay and that is simple as earlier simple is earlier the simpler the text
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the less complex the less detailed the earlier it is because of course Evolution figures in here and primitive people aren't as complex as later people
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yeah the people of the Exile and post exilic era were more law based than the actual pre- Exile primitive uh you know
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drag Your Wife by the hair Israelites so there I mean really this when you read the documentary hypothesis you think you people are actually Academia because Exodus 34 is the
18:38
simplest statement because it's a summary it's not even a statement I I don't find it Simplicity even though it says as I gave you at first yeah it must be first it's
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it's like the theory that anything deeper in the ground is older yeah even though Generations ever since Adam have buried their buried their and we have pile drivers now you find
19:02
something down deeper in the in the strata it must be older well in higher criticism if it is simpler less complex it is older well that was that was why I
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was loathed to cite the religious Evolution aspect of this because that doesn't make any sense to me either I realize that the the hypothesis I guess
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develops into well the feast days must predate you know whatever moral development Israel went through but Exodus 34 is not simpler it's further
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developed than Exodus 20 okay it doesn't give detailed AR of them and there AR of them
19:43
and there AR 10 um I think Justin you had something that you were there a couple things I think I was
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well and the idea of there being one God this is I think what what Chuck was pointing out the idea of there being but one God has to have come later uh than than this point uh this has to have been a development therefore whatever
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whatever else uh however else we read the text that's the way it has to be Ariel I think that answ my question just what imp
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yeah I don't even understand that concept apparently it's the trajectory of the human heart um I think and I don't I I can't explain that it just is that makes
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sense one I fully agree but but I think that's what uh Paul says their foolish Hearts were darkened uh because they refused to give thanks to the one God I mean that that fits doesn't it right
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you're going to believe a lot of nonsense uh by refusing to give thanks to God for his for his word and his works if there's only one God he's Sovereign yeah there's a lot of gods they compete you get one side then you
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get on the other and play one against the other right one God is a scary concept yeah because all creation
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then yeah especially if there's very little confusion about about who he is and his name which I think is another thing we see in the law that it leaves us with very little confusion about God's
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self-revelation uh and and its nature um it does require explanation it does require our study uh and it was not complete at the time God's self-revelation was not complete at the
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time of the giving of the law but it leaves very little question as to uh what happened why and when um so all that to say that was not the
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main topic of of today it just I feel like it needed to be put off the table um possibly for later maybe you've heard that um but the real question is between
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Exodus 20 and Deuteronomy 5 five and the utility of repeating the 10 words so the next question really is uh whether this is the uh this is the
22:39
same law and then why the why the slight differences that I've highlighted uh for you um I can think if nothing else if if you if if nothing else that I say today
22:51
is convincing to you changes in phrasing can at least serve to remind us this is not a wrote copy job so Deuteronomy 5 is not we sat down with exus and put put words in the in the mouth of Moses uh
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copied it exactly and ha look it's a miracle he he recited it the same way okay this happened in a different setting 40 years later and this is not only the law we're reading but also the
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history that we're reading and observing yet the substantial identity of the two recitations of the 10 words shows the enduring character uh of God's law the
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um even though there there already had been and there would be case law the people of Israel were to come back to this very same word that God spoke at the mountain um so that the the small
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differences here while showing historical development and and um and the truth that Deuteronomy was 40 years later I think can also few and small as
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they are give us uh some meaning uh as well if Moses spoke the wording differently he may have done so simply from having a mind like ours and a memory like ours um but there's also
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some indication that he meant it um and some of the changes in wording don't appear to be accidental uh so we should seek out what it was that he was trying to teach the people of Israel in
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recounting to them what God had spoken at the mountain so the first uh set of differences you'll find on your 8 and half by 11 diagram or the large one it might be easier to read the one that's
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on letter size um the uh because it doesn't have Exodus 34 in the middle um is that of the Sabbath day so the rationale in
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rationale in Exodus which Roots the Sabbath day in creation um is not repeated in Deuteronomy Exodus says remember the Sabbath day to keep it holy for in six
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days Yahweh made Heaven and Earth the sea and all that is in them and rested on the seventh day therefore Yahweh blessed the Sabbath day and made it holy
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so instead in Deuteronomy Moses says observe the sabbath day to keep it holy that your male servant and your female servant May rest as well as you you
25:10
shall remember that you were a slave in the land of Egypt and Yahweh your God brought you out from there with a mighty hand and an outstretched arm therefore
25:20
Yahweh your God commanded you to keep the Sabbath the Sabbath day so the rationale then is the remembrance of their slavery in Egypt from which Yahweh gave them rest in
25:32
Exodus God establishes my rest as his purpose embedded within the Sabbath day from the earliest times right from
25:43
from the beginning of creation and the day is a remembrance of God resting from his works but in Deuteronomy Moses goes further and establishes that it was
25:55
God's purpose that his people enter that rest right what is what does it say uh God brought you out from there with a mighty hand and an outstretched arm Therefore
26:06
yahwe your God commanded you to keep the day does that make sense how what I'm doing there and what what what I think
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Moses is is telling us there that the people are granted entrance into that rest and the door to that rest is essentially held open by what Moses
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says anyone disagree with that don't see where I'm getting that well they were entering a land that was already they were about to enter a land that was already established
26:41
agriculturally prosperous homes built developed and it was going to be theirs they went from nomic you know ex slaves
26:53
to landowner wealthy right blessed we did that in the 1800s freed all the slaves know what to do right dister for
27:03
those people so right so the entrance into the land is probably the main historical point to understanding why these differences are here but this one I think goes a great deal deeper when
27:15
when Hebrews reasons that because a word was spoken was spoken many many years later in the Psalms talking about entering my rest that there remains a Sabbath rest for the
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people of God he's not for in that out of whole cloth that exists with that that idea exists within the law as well God has a rest embedded in his in his
27:37
original creation and in creating a special creation of a people he invites them into that rest and that the way of that rest is still open um and and how
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they treat one another in the land uh which is a matter that will really come out more explicitly in the law for the Sabbath year in Deuteronomy 15 um that
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they will observe the sabbath day by remembering one another as God remembered them and alleviated their hard service in Egypt just from that reading is there
28:15
not purpose in bringing up fact that were slaves because of the previous verse like reminding them that their also yes exactly right that the way they treat one another especially their own
28:26
servants will be their remembrance and their entrance into God's rest yes the way they treat each other is exactly in view here um do I feel too simplistic
28:38
because I didn't have an problem with that I I mean so I read that and I read both and I just went on because to me I did not have to make a a connection
28:50
between God's rest and the people's rest it seems like I'm sitting there trying might being too simplistic because I A well I don't have a problem with it either I thought it was very beautiful
29:01
considering what he what Hebrews shows us about the nature of God's rest being at the very root of God's purposes and that he rest as he rested from all his
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works so his special creation of a people are invited to join him in that rest I think that's a wonderful thing and it's embedded even in the wording that Moses uses like we're stret tring
29:24
to substantiate that by the rest of people the rest of and I don't want to do that you know stands on his own I don't have to I don't know I don't think we're
29:36
stretching anything I think you got two different accounts different accounts here one of them goes back to Adam one of them goes back to Abraham we've seen that all the way through including Paul
29:49
that if you stay with just the Exodus in Israel you end up with dispensationalism you don't understand that go CH Redemption is for the entire
29:59
creation right so Exodus goes back to Adam creation Deuteronomy goes back to Abraham the people the promised land that's what they're about to enter the promise to bring them out of Egypt in
30:10
fact and give them rest give them the land that that they did not work for I don't think we're stretching anything at all this is this is rest for the people of God but it's rest for God's creation
30:22
too yes and that's what we see in Romans 8 I 8 I mean we're ever going to escape the Insidious teaching of
30:32
dispensationalism we've got to see that it's the whole creation that Christ has come to redeem not just Israel or or us right and and it's reference to all of
30:43
creation is partially why I bring up Deuteronomy 15 they're actually to let their land rest uh I the the impact on this land just as land is going to be
30:54
profound and they didn't and they didn't they got booted out of it right and now look at it and the 70 the 70 sabbaths that they did not give the land they spent in Babylon so it's just such a
31:06
large picture of what God is doing in Christ that I I don't think I think Moses Moses is in lock step with Paul he has an adamic christology he has an
31:16
abrahamic christology and he's bringing both of them by the inspiration of the holy spirit so that even Israel could see that this is about creation as well as about the land right
31:46
incorrect but so much of Exodus does seem to be going back to creation and God as the god of creation the plagues are showing his power you know don't have that power of
31:59
creation the creation of the temple nearing aspects of Eden so it seems as though the teaching on the Sabbath is kind of
32:11
that hinge of The Commandments in Exodus it does go back to creation and that kind of foundational point and in
32:21
Deuteronomy the is not to say that Deuteronomy does not talk about God's power as creator God's Creator as you're saying Creator
32:31
people of God so yes remember creation but now we're looking at something a little bit different now we're looking at God as as your God who brought you
32:41
out and that's that's what you talk about inuy sets inuy sets uping of The Commandments yes to to identify them as His because of both of
32:53
those things creation and Recreation right is yeah do you have a
33:10
comment what we lost at the fall was peace and rest with God andain en the en the lamb curs is the ground because of you
33:20
yes I feel like all all of this everything it's like
33:33
like the concept of the rest andace Liv in the Pres oface it is what we will go back to well and we are going forward to it God's
33:45
peace was God's peace and rest were not assaulted by man's Corruption of creation his rest still
33:56
endured and his his people are brought into that rest and there remains to this day a Sabbath rest for the people of God that we should strive to enter he also
34:08
addresses the past by this phrase that you'll see as Yahweh your God commanded you so the phrase appears in the two positive commands uh in in the 10 words I think that's significant okay and
34:20
concerning the Sabbath day it establishes again that there Still Remains a Sabbath rest for the people of God okay the purpose rest was ordained Ed in the past and continues to be opened and this is what they are to
34:32
repeat to their children that they are to observe the sabbath day as Yahweh your God commanded you the same is true of the command to honor father and
34:42
mother um it it in um so moses' audience were the children when this command was first spoken uh by Yahweh and now they stand listening to this being told honor
34:54
your father and mother a as Yahweh your God Comm commanded you okay and they are to pass this on to their children so the command itself is endures from
35:04
generation to generation and this phrase as Yahweh your God commanded you is an important part of establishing the perpetuity of that command in Israel um and and then that it is spoken to all
35:17
children in succession uh is evident as well even those not yet born so that parents have an obligation to lay this charge on onto their on their children honor your father and mother as Yahweh
35:29
your God commanded you that it may be well with you in the land that Yahweh your God is giving you the command repeats generation after generation and the unique phrasing shows that he says
35:41
in uh verse God says in verse 29 of chapter 5 of Deuteronomy oh that they had such a heart as this always to fear me and keep all my Commandments that it might go well with
35:53
them and with their sons forever so see the Rel relationship there the other major difference uh is in and it looks minor in the in the
36:04
diagram uh because it's not a long narrative but I I think it does have special significance as well and part of the special significance I see in this is as I said the lesson behind and you
36:15
shall not covet is really the foundational element of the love of God for for his people why should we not desire what our neighbor
36:27
has because because our God will supply all of our needs and he also is loving toward all he has made that though our neighbor is wicked he has provided him rain and clothing and and goods and food
36:39
okay and we express our trust in that and our Thanksgiving for the love of God that he has lavished Upon Us by not just by this but at the very
36:51
least by the withholding from coveting what our neighbor has so there are differences here in the way that Moses says it though um the first of all the
37:02
command carries with it two of the 10 prohibitions of the 10 words uh leading to much squabbling over to over how to reckon the 10 items within the 10 words and it is historically much squabbling
37:14
um but it's not two commands it's a it's one command with a double prohibition um its importance should be evident to us at the end of the 10 words that we're supposed to take special note of it
37:26
secondly the inversion of your neighbor's wife and your neighbor's house I admit may serve no function other than the reminder that it was spoken with a man with a memory like ours I would I would grant that um since
37:39
it was spoken 40 years later at a different place uh than in Exodus 20 however what makes me think that the differences are intentional are the additional item of his
37:51
field so it's not just the switching of his neighbor's wife and his and his neighbor's house but the addition of you shall covet his field um it makes sense as purposeful to
38:01
me because of what Ariel mentioned that they're going into a land where they'll actually possess Fields um so this starts to feel intentional given that Fields were formerly not a possible
38:12
possession uh to covet from their neighbors around um and given the apparent sociological purpose of adding his field in these prohibitions I think it's possible that since the prosperity
38:24
of Israel will be generally widespread even several Generations into the uh occupation of the land think about the phrase there shall be no poor among you
38:37
okay that perhaps we're seeing a an inversion of terms because of which Temptation would be strongest I don't rest too heavily on that but it occurred to me that perhaps the uh coveting of a
38:48
nicer dwelling would be stronger in a Wilderness context than a nicer wife given that uh Israel in the land would have houses they didn't build and Fields they didn't plant etc etc but be that as
39:01
it may the shape of the Israelite household was definitely going to change as they moved into permanent lands and cities so um in the wilderness uh let's call this the uh
39:14
this is the center of gravity of of an Israelites possession oh that's a terrible line let's start over so what happens when I draw sideways all
39:33
all right so if this is the center of gravity of an israelit possession in the wilderness that possession would look conceptually something uh but only something uh like this okay stakes in
39:45
the ground we have tent an Israelites possession uh within the whatever they had allotted within the camp and I am generalizing I know
39:56
that Israel had flocks and herds but even then they had to share their pasture lands and things of that nature I mean they were sharing everything in common so effectively speaking of the house and the wife in particular the the
40:07
wife is wife is is NE near right at the center of gravity of the of the possession of the Israelite and so is the tent because
40:18
that's all they had in the camp they were a military formation and the the shape of Israelite possession in the wilderness was more like this in the land what what I think of when I see this is
40:30
that the the center of gravity of of Israelite possession is still on the wife oh no no they didn't have houses like that hang on didn't do pits we're going to do this right do this right all
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right parit right Penthouse stairs down all right there we go Israelite house okay I I'm going to say I still think the wife is at the at the center of
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gravity of the of the Israelites possession but the house becomes somewhat more of just a physical object among among the other things that they own field house uh over here okay this
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is just the way I'm conceptualizing but I hope it's somewhat helpful for for understanding why he might switch the
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okay the shape of their households were changing as they moved into the land and since he adds this his field I I'm going to assume that his inversion of terms here is purposeful in the wilderness the tent Encompass the whole household and
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and possessions taking priority over all within it but the land the but in the land rather the center of gravity shifted onto the land itself the Locust of the family being with the wife and
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the house becoming one of many possessions in a man's lot but there's another thing that in numbers there's this case law about the daughters of zelop Fahad short version wives and women
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could inherit property so even the case law shifts the the women and wives in into that Center of possession the in
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fact after numbers or after they uh arrive in peor okay now the The Possession may go entirely with uh the
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wife irrespective of what it is you're you're looking furrowed brow um okay was s you had a question that's is this prate or postate the
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Deuteronomy his recitation of of the law it post States it so could it be that he's recognizing an issue in the people that they are they are coting women well that's why I mentioned
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earlier the one I'm not going to rest too heavily upon and I'm not resting too heavily on any of this we we are not fully aware of all the sociological changes within the land within the uh
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the congregation of Israel but yet that's why I mentioned the first one perhaps the uh the coveting of wives was uh top of mind uh yeah you refer to Deuteronomy 4
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Deuteronomy 4 um the people of Israel were LED astray by foreign by foreign women prior to this so then resting the law he's like oh and by the
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way you really need to focus on this that's right yeah it seemed to be top of moses' mind and it also figures quite prominently uh here as well the prohibition against intermarrying with
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the peoples of the land I mean extend the definition of the wife of one's neighbor to uh the peoples of the land and the neighboring peoples in the Nations as well and it starts to I think become uh at least uh take the shape of
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why he would have the the wife as the priority uh over the house um so what I've done there is I've hit you with four different possibilities uh the cumulative weight
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of which starts to help me make sense of it um I hope it does you as well as also this certain uh this U use of the word that's translated desire in in my copy I
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actually found uh an older translation in which uh desire is the first and covet is the second I don't think it matters but to say that there's two separate words there um I actually find
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that to be fairly insignificant um synonymous word usage except that it expresses some other aspect of our thought life and and and the center of our emotions I don't really know what
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that is because I'm not verant with the Hebrew but given that it widens out the perspective on one's inner life I think we can only take from that the reminder that even our hearts condemn us um and
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that this command really is addressing the inner life um something that no legislation could be made about and something about which we must entirely appeal to God uh for and it being the
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the end of The Commandments that feels appropriate to me uh that that we should remember that the the commands of God are to
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be honored within the heart uh and to see our incapability uh in those things however James refers to the perfect and
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later and also Royal law of Liberty okay which for us having this law written on
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our hearts we can look at the command that we shall not covet and it can serve to show us the that that the very God
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who gave this law and and also his love will provide for all of our needs according to his riches and Glory so when Jesus taught us the the law in its
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in its fullness expounded to us uh in The Sermon on the Mount how uh we are not getting out from under the the commands just because we've ranged the
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outward circumstances of our life uh to seemingly comply with it but rather that what is in the heart is what is exposed before God by his word he says
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first in uh just in summary in chapter five of Matthew um but I say to you love your enemies and pray for those who persecute you so that you may be sons of
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the of your father who is in heaven so that even in our private prayers we would seek the good of those who hate us that that is a thing that uh certainly the the law is powerless to
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conform us to and offers us no um uh no outward motivation to do that it may have struck you that that of the
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of the traditional 10 nine of the Ten Commandments bore with them the penalty of death uh for for doing them including stealing by the way if you stole a man not everything you stole but you stole a
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man that bore with it the the penalty of death um and uh bearing false witness in court would get you killed too but you can't enforce coveting by
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judicial punishment um the commands are in the heart also further on in that same teaching which he taught his disciples no one can serve two masters
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for either he will hate the one and love the other or he will be devoted to the one and despise the other you cannot serve both God and money therefore I
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tell you do not be anxious about your life a tough cell but the truth is that coveting is opposed to love for God I think that's
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why it's at the end okay it's not the first and greatest commandment but it is the essential expression of whether or not the the commands have truly taken root is coveting of the neighbor things
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and persons to love God rather than possessions is to be content with what we have okay that's definitional because all that we have comes from God who watches over us and
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our first possession is his presence in our midst hence why John tells them in his great letter on love do not love the world or the things in the world if
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anyone loves the world the love of the father is not in him see they're opposed to one another but he tells us in in closing that how
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great the love of the father is that has been lavished on us that we should be called children of God and that is what we are let us
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pray father I thank you for the full Assurance of Assurance of Faith as I struggle to even bring before these people the
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the the meaning of the law without reference to or without seeming to bring us under condemnation you have given us a
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different Spirit you have written this law in our hearts and we earnestly ask that as we discuss next week in particular about the the use of the law for us as a people of faith I I pray
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that you would help me to speak clearly that you would help us all to understand what you have to say to us
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about our position before for you that we not bring ourselves again under a yoke of slavery but rather exalt in the freedom that we have been given in Christ we thank you for giving us that
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identity as your people for making us your special creation and for giving us your word to make us wise unto salvation thank you in Jesus name amen
