Drash
Deuteronomy 30:11-14
Blaine Robison, M.A.
Delivered 5 September 2026
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Covenant Renewal in Moab
11 "For this
commandment that I command you today is not too difficult for you, and
it is not far off. 12 It is not in the heavens, that you should say,
'Who will ascend for us into the heavens and bring it to us that we may
hear it and do it?’ 13 And it is not beyond the sea, that you should
say, 'Who will cross over for us beyond the sea to bring it to us that
we may hear it and do it?' 14 But the Word is very near to you, in your
mouth and in your heart, that you may do it." (Deut 30:11-14 BR)
Shabbat Shalom. Today's
passage is taken from Parashah Nitzavim which means "the standing ones" and
includes the narrative from chapter twenty-nine verse 10 to the end of
chapter thirty. The verb "standing" signifies not merely the opposite of
sitting but especially having taken a stand. The multitude, consisting of
the twelve tribes and their families along with Gentiles who had joined
Israel, are resolute in commitment in contrast with all those that had
rebelled against ADONAI
in the previous 40 years and perished in the wilderness. They know that
Mosheh's successor has been appointed and they are ready to follow him
across the Jordan.
Mosheh informs the people
that they were entering or more precisely "passing over" (29:12) into
covenant in order that they would be established as wholly belonging to
ADONAI. Significant in this "covenant cutting" is that it was not only made
with the generation then standing, but also with all the future descendants
of the tribes of Israel in perpetuity. Thus, Mosheh, knowing human weakness,
makes a final appeal for faithfulness to ADONAI. In doing so he warns that
rebellion would bring severe consequences, but obedience would bring great
reward. Mosheh presented to the Israelites the choice between life and
death, blessing and curse, and exhorted them to choose life by loving God
and heeding the commandments.
Then in the close of
Chapter 29 Mosheh states an important principal of revelation and covenantal
promise. He says, "The secret things belong to ADONAI our God, but the
things revealed belong to us and to our sons forever, that we may observe
all the words of this Torah." This covenantal calling, as Sha'ul said, was
irrevocable (Rom 11:29). Not many days previous Mosheh had prophesied that
ADONAI would "raise up" a prophet like himself who would speak for God (Deut
18:15, 18). The identity of this Messianic prophet, as well as the time of
his appearance, was kept secret until the fullness of time, as Sha'ul says
(Rom 16:25; 1Cor 2:7-8; Gal 4:4). But the things revealed are a precious
gift because they instruct in how to have the best kind of life.
Chapter 30 begins with a
reminder of the prophecy given at Sinai that in a future time because of
rebellion Israel would be dispersed into the nations (Lev 26:33; cf. Deut
4:27; 28:65; 29:24-28). Yet, God promised to bring Israel back to their land
and God kept that promise in modern times resulting in the re-formation of
the nation of Israel. Then verses 6 to 14 anticipate the New Covenant, which
Yeshua inaugurated at his last Seder. God promised to perform open heart
surgery to cleanse their hearts so they will want to obey His commandments.
In verses 9 and 10 Mosheh promised that God's blessings would result if
Israel obeyed His commandments and statutes "written" in the book of the
Torah and if they return or repent to ADONAI with all their heart and soul.
Notice that obedience is
directed to what is written, not what religious authorities might later
dictate. Because Mosheh wrote down God's expectations and standards there is no
excuse for not knowing what they are. Moreover Mosheh insists in verse 11
that obeying the revealed written commandments is not too difficult. Indeed
the problem then as well as today is not ability, but willingness to obey.
In verses 12 and 13
Mosheh uses two parabolic illustrations to point out that the word of God is
not secret. In the historical context this analysis reflects the concept in
pagan religion of zodiac mysteries or secrets into which people could be
initiated by a priest and thus gain access to higher
levels of knowledge. Mosheh affirms that God's word is not hidden far away
in the heavens or the deepest part of the ocean, so it would be pointless to
send someone on a quest to search those places.
In verse 14 Mosheh
affirms the nearness of the Torah! Moreover, the revealed Word of ADONAI is
"in your mouth and in your mind, so that you may do it." Being in your
"mouth" means you can recite it and then "chew on it," or meditate on it,
which should provoke self-analysis: "how does the law apply to me?" "What
change do I need to make to comply with it?" Then the law is in your
"heart," representing the commitment to obey it.
The parashah closes with
Mosheh announcing that he called "heaven and earth" as witnesses of his
faithfulness to declare the choice between life and death, blessing and
curse (30:19). Figuratively the mention of "heaven and earth" would refer to
the inhabitants of those places, especially the angels. The same choice is
before us today, perhaps under the watchful eye of the angels (cf. 1Cor 4:9;
11:10; 1Tim 5:21). Therefore, let us choose life and blessing which are only
found in the anointed one like Mosheh, Yeshua the Messiah.
Barukh
Hashem!
Copyright © 2026 by
Blaine Robison. All rights reserved. |