Tusite ‘Aokosi 31, 2021

‘I HE kamata‘anga kuo ‘i ai ‘a FOLOFOLA

In the beginning was the Word 

Sione 1 (John 1)

(v. 1-2) ‘I HE kamata‘anga kuo ‘i ai ‘a FOLOFOLA, pea na‘e feangai mo e ‘Otua ‘a Folofola, pea na‘e ‘Otua ‘a Folofola. Ko e toko taha ko ia na‘e ‘i he kamata‘anga, ‘o feangai mo e ‘Otua.

(v. 1-2) In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.

Matthew Henry's Concise Commentary on the Bible

The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, ch. John 21:22. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after.

The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important. * The Divinity of Christ. (1-5) His Divine and human nature. (6-14) John the Baptist's testimony to Christ. (15-18) John's public testimony concerning Christ. (19-28) Other testimonies of John concerning Christ. (29-36) Andrew and another disciple follow Jesus. (37-42) Philip and Nathanael called. (43-51)

(v. 1-5) The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.

Monite ‘Aokosi 30, 2021 

kuo ‘ikai nenefu hono mata, pe taumatala hono ivi

His eye was undimmed, and his vigor unabated 

Teutalonome 34 (Deuteronomy 34)

(v. 5-8) Ko ia na‘e pekia ‘i he potu ko ia ‘a Mōsese ko e Sevāniti ‘a Sihova, ‘i he fonua ‘o Moape, ‘i he funga ‘o e folofola tonu ‘a Sihova. Pea na‘a Ne tanu ia ‘i he tele‘a, ‘i he fonua ‘o Moape, ‘o hanga ki Pete-Peoli: ka ‘oku ‘ikai ‘ilo ha taha ki hono fa‘itoka ‘o a‘u ki he ‘aho ni. Pea kuo teau mā uofulu ta‘u ‘a Mōsese ‘i he‘ene pekia, kuo ‘ikai nenefu hono mata, pe taumatala hono ivi. Pea na‘e tēngihia ‘a Mōsese ‘e ha‘a ‘Isileli ‘i he ‘Ālana ‘o Moape ‘o ‘aho tolungofulu: pea toki ‘osi ‘a e ngaahi ‘aho tēngihia ‘i he me‘a faka‘eiki ‘o Mōsese.

(v. 5-8) So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord, and he buried him in the valley in the land of Moab opposite Beth-peor; but no one knows the place of his burial to this day. Moses was 120 years old when he died. His eye was undimmed, and his vigor unabated. 8And the people of Israel wept for Moses in the plains of Moab thirty days. Then the days of weeping and mourning for Moses were ended.

GOD IS . . . (KO E ‘OTUA´, ‘OKU . . )

6.        GOD IS UNCHANGEABLE

               Ko e ‘OTUA´ ‘oku TA‘ELILIU

            Ko e hono fakahoko ki he moʻui´

‘Oku ‘i ai ‘a e founga ‘e lava ai ke tau pehē ‘oku taʻeliliu ha konga ‘o e ngaahi meʻafakatupu´, hangē ko e kau ‘amngelo´. Ko e kau ‘angelo ‘oku ‘ikai lava ke nau toe hinga mei he kelesi´, ‘oku nau ‘i he tuʻunga ko ia´ koeʻuhi´ pe ko e ivi mo e kelesi ‘a e ‘Otua´, ‘o ‘ikai ko honau natula pe ‘o kinautolu´. ‘I kehekehe ‘aupito eni ia mo e tuʻunga ‘o e ‘Otua´; ko e ‘Otua´ ‘oku haohaoa, tapuekina pea ‘oku lelei, he ko hono natula´ ia. Hangē ko e kau ‘angelo´, ko e kau angahala kuo huhuʻi´, ‘oku ngaohia pea pukepuke ke haohaoa, tapuekina mo lelei, ‘e he ‘Otua´ tokotaha pe, ‘o fou ‘i he kelesi ‘oku nau maʻu ‘ia Kalaisi.

‘I hevani, ko kinautolu kuo huhuʻi´ ‘e ‘i ai ‘a e tapa ‘e ‘ikai te nau liliu ai, ka ‘oku ‘ikai ke pehē ia ‘e ‘ikai ‘aupito te nau malava ke toe liliu. Ko hotau tuʻunga tangata´, ‘e kei liliu ai pe ‘a ‘etau ‘ilo mo ‘etau ako fekauʻaki mo e ‘Otua´. Ka ‘oku taʻeliliu ‘a hotau tuʻunga, ‘e ‘ikai te tau toe hinga mei kelesi ‘a e ‘Otua´. ‘E ‘ikai toe liliu hotau tapuekina:

Pea ongo mai ha fu‘u le‘o mei he taloni, ‘oku ne pehē, Ko eni, ko e Tāpanekale ‘o e ‘Otua, ‘Oku tu‘u mo e kakai. Pea ‘e nofo hono         Sikaina mo kinautolu, Pea te nau nofo ko hono kakai; Pea ‘e nofo ‘e He‘ene ‘Afio, Ko e ‘Otua ‘oku kau ma‘anautolu, ‘Io, ko honau ‘Otua. Pea te ne holoholo ‘a e lo‘imata kotoa pē mei honau mata; Pea ‘e ‘ikai toe ai ha mate, Pea ‘e ‘ikai toe ai ha mamahi, pe ha tangi, pe ha ongosia; Kuo mole ‘a e ngaahi me‘a mu‘a (Fakaha 21:3-4).

            Application

In some sense, other creatures, such as angels, can be called immutable. Those angels who can no longer fall from grace remain in that state only because of God's power and grace, not because of their own nature. In contrast, God is holy, blessed, and good because of who he is by nature. Like angels, redeemed sinners are made and remain holy, blessed, and good because of God alone, namely through his graces given to them in Christ.  

In heaven the redeemed will be immutable in some regard but not in the sense that they never change. As humans we shall always be changing-even our ability to learn more about God will grow. But we will be immutable in the sense that we can never, ever fall from grace. We shall be immutably blessed:

And I heard a loud voice from the throne saying, "Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away" (Rev. 21:3-4).

 

G. Campbell Morgan's Exposition on the Whole Bible

Here in all likelihood we have the writing of another hand. The section contains the story of the death of Moses, the equipment of Joshua for his work, with a last tender reference to the great leader and lawgiver.

The passing of Moses was full of beauty. As we have seen, his exclusion from the land towards which his face had so long been set was in fact a punishment. Yet how wonderfully it was tempered with mercy.

His force had not weakened. Everything ended in full strength. He went up to die and Jehovah gave him a vision of the land and buried him in the valley.

The last words are almost of the nature of a wail of sorrow. "And there hath not arisen a prophet . . . like unto Moses."

Notwithstanding this, a promise already had been made by God to Moses and uttered by him in his second discourse, "I will raise thee up a Prophet from among their brethren, like unto thee." Long centuries elapsed and at last that Prophet came, and in His coming was greater than Moses.

Thus ends the last Book of the Pentateuch. The nation created for regeneration among the nations is seen standing on the margin of the possession of their land. The highways of the biblical revelation have led us thus far. The great story will now move on through the history of this people to the coming of the promised One.

Sapate ‘Aokosi 29, 2021 

Ko e ‘Otua mei tuai ‘a ho nofo‘anga

God is your dwelling place 

Teutalonome 33 (Deuteronomy 33)

(v. 27) The eternal God is your dwelling place, and underneath are the everlasting arms. And he thrust out the enemy before you and said, ‘Destroy.’

(v. 27) Ko e ‘Otua mei tuai ‘a ho nofo‘anga, Pea ‘oku kilala koe ‘e he nima ta‘engata: Pea ‘oku ne folofola, Faka‘auha mu‘a.

 

Charles Haddon Spurgeon :: Morning and Evening Devotional

The word refuge may be translated "mansion," or "abiding-place," which gives the thought that God is our abode, our home. There is a fulness and sweetness in the metaphor, for dear to our hearts is our home, although it be the humblest cottage, or the scantiest garret; and dearer far is our blessed God, in whom we live, and move, and have our being. It is at home that we feel safe: we shut the world out and dwell in quiet security. So when we are with our God we "fear no evil." He is our shelter and retreat, our abiding refuge. At home, we take our rest; it is there we find repose after the fatigue and toil of the day. And so our hearts find rest in God, when, wearied with life's conflict, we turn to Him, and our soul dwells at ease. At home, also, we let our hearts loose; we are not afraid of being misunderstood, nor of our words being misconstrued.

So when we are with God we can commune freely with Him, laying open all our hidden desires; for if the "secret of the Lord is with them that fear Him," the secrets of them that fear Him ought to be, and must be, with their Lord. Home, too, is the place of our truest and purest happiness: and it is in God that our hearts find their deepest delight. We have joy in Him which far surpasses all other joy. It is also for home that we work and labour. The thought of it gives strength to bear the daily burden, and quickens the fingers to perform the task; and in this sense we may also say that God is our home. Love to Him strengthens us. We think of Him in the person of His dear Son; and a glimpse of the suffering face of the Redeemer constrains us to labour in His cause. We feel that we must work, for we have brethren yet to be saved, and we have our Father's heart to make glad by bringing home His wandering sons; we would fill with holy mirth the sacred family among whom we dwell. Happy are those who have thus the God of Jacob for their refuge!

Tokonaki ‘Aokosi 28, 2021

The Rock, his work is perfect

Ko Makatu‘u ia–‘oku haohaoa ‘ene ngāue 

Teutalonome 32 (Deuteronomy 32)

(v. 4) Ko Makatu‘u ia–‘oku haohaoa ‘ene ngāue; Ko ‘ene ngaahi founga kotoa ‘oku fakakonisitūtone: Ko e ‘Otua ‘o e Mo‘oni, pea ta‘eha‘ane hala,

(v. 4) “The Rock, his work is perfect, for all his ways are justice. A God of faithfulness and without iniquity, just and upright is he.

 

G. Campbell Morgan's Exposition on the Whole Bible

Verses 1-52

Here we have the song itself. The first part (verses Deuteronomy 32:1-3; Deuteronomy 32:1-3) consists of a call to attention. Heaven and earth are called to listen while the servant of God proclaims the name of God. This he does immediately (verses Deu 32:3-4 ), celebrating His greatness, His perfection, His justice, His faithfulness. Briefly he refers to the people (verse Deu 32:5 ) and nothing good is said of them.

Proceeding with the song, the tender government of God is illustrated in the figure of the eagle and its method with its young. A consideration of this figure shows that in their methods which may at the moment appear unkind, Love is perpetually working toward the higher development of those on whom it is set.

At this point the song becomes a wail, opening with the startling words, "But Jeshurun waxed fat, and kicked." Prosperity which was wholly due to the goodness of God was made the occasion of rebellion against Him. Consequently the tenderness of love becomes the burning of a fierce anger and benefits are replaced by chastisements. The song ends on the note, "Oh, that they were wise," and shows that if they were, the strength of God would be greater than all the forces of their foes.

The song ended, Moses once more earnestly appealed to the people, declaring that their very life depended on their obedience.

Immediately following, there came to him the final call. It was characterized by both tenderness and severity. The reason for his exclusion from the land was once more declared; and yet he was to die, not amid the mists and mysteries of the valley, but on the mount of vision itself.

Albert Barnes' Notes on the Whole Bible

32:4

He is the Rock, his work is perfect - Rather, the Rock, perfect is his work. This epithet, repeated no less than five times in the Song Deuteronomy 32:15, Deuteronomy 32:18, Deuteronomy 32:30-31, represents those attributes of God which Moses is seeking to enforce, immutability and impregnable strength. Compare the expression “the stone of Israel” in Genesis 49:24; and see 1 Samuel 2:2; Psalms 18:2; Matthew 16:18; John 1:42. Zur, the original of “Rock,” enters frequently into the composition of proper names of the Mosaic time, e. g., Numbers 1:5-6, Numbers 1:10; Numbers 2:12; Numbers 3:35, etc. Our translators have elsewhere rendered it according to the sense “everlasting strength” Isaiah 26:4, “the Mighty One” Isaiah 30:29; in this chapter they have rightly adhered to the letter throughout.

Falaite ‘Aokosi 27, 2021

 You shall not go over this Jordan

‘E ‘ikai te ke a‘a ‘i Soatani na

 Teutalonome 31 (Deuteronomy 31)

(v. 1-3) So Moses continued to speak these words to all Israel. And he said to them, “I am 120 years old today. I am no longer able to go out and come in. The Lord has said to me, ‘You shall not go over this Jordan.’ The Lord your God himself will go over before you. He will destroy these nations before you, so that you shall dispossess them, and Joshua will go over at your head, as the Lord has spoken.

 (v. 1-3) PEA ‘alu ‘a Mōsese, ‘o ne fai ‘a e ngaahi lea ko eni ki ‘Isileli kātoa. Pea ne pehē kiate kinautolu, Kuo u teau mā uofulu ta‘u he ‘aho ni; ‘oku ‘ikai te u kei lava ke hū atu mo hū mai: pea kuo folofola kiate au ‘e he ‘Eiki, ‘E ‘ikai te ke a‘a ‘i Soatani na. Ko Sihova ko ho ‘Otua ko ia ia ‘oku hā‘ele mu‘omu‘a ‘iate koe; te ne faka‘auha ‘e ia ‘a e ngaahi kakai ni mei ho ‘ao, pea te ke ma‘u kinautolu; ko Siosiua pē te ne taki koe, ‘o hangē ko e folofola ‘a Sihova

 

David Guzik :: Study Guide for Deuteronomy 31

 (v. 1-2)

Moses, at 120 years, was not limited by his physical condition (in a short time he will climb to the top of a mountain). Instead, he could no longer go out and come in because he was limited by God's command - the decree that Moses would not enter the Promised Land (Numbers 20:7-12).

 These specific words of God to Moses are not recorded in the Numbers 20 account; this must be a further elaboration of the decree you shall not bring this congregation into the land which I have given them (Numbers 20:12).

 There is a difference between you shall not bring this congregation into the land and you shall not cross over this Jordan. By the first statement, it is allowable that Moses could go into the Promised Land, but not as the leader of the nation, having passed the torch of leadership to Joshua. But God made it even more clear to Moses: you shall not cross over this Jordan.

 God's correction of Moses was hard; not only will he not lead Israel into the Promised Land, he will not even go there. That which he had dreamed of, and felt called to, as a child in the palaces of Egypt - to deliver God's people - will not be completed. Another will finish the job, and Moses' feet will never touch the soil of the land that God had promised to the covenant descendants of Abraham, Isaac, and Jacob. Why was it such a severe punishment? What did Moses do?

 Essentially, at Meribah (Numbers 20:7-12), when Israel complained and cried out for water, Moses misrepresented God. He misrepresented God by lecturing the nation harshly and unnecessarily. Moses misrepresented God by acting as if God needed him to provide water for the people. And Moses both misrepresented and disobeyed God by angrily striking the rock twice, instead of just speaking to the rock as God had told him to.

 This may seem an excessively harsh punishment for Moses; after all, with only one slip-up, he now must die short of the Promised Land? But Moses was being judged by a stricter standard because of his leadership position with the nation, and because he had a uniquely close relationship with God. It is right for teachers and leaders to be judged by a stricter standard (James 3:1); though it is unrighteous to hold teachers and leaders to a perfect standard. It is true the people's conduct was worse than Moses' but it is irrelevant.

 Worst of all, Moses defaced a beautiful picture of Jesus' redemptive work through the rock which provided water in the wilderness. The New Testament makes it clear this water-providing, life-giving rock was a picture of Jesus (1 Corinthians 10:4). Jesus, being struck once, provided life for all who would drink of Him (John 7:37). But was unnecessary - and unrighteous - that Jesus would be struck again, much less again twice, because the Son of God needed only to suffer once (Hebrews 10:10-12). Jesus can now be come to with words of faith (Romans 10:8-10), as Moses should have only used words of faith to bring life-giving water to the nation of Israel. Moses "ruined" this picture of the work of Jesus God intended.

 So now, Moses must face his destiny. Not only you shall not bring this congregation into the land but also, you shall not cross over this Jordan.

 Tu‘apulelulu ‘Akosi 26, 2021

And the Lord your God will circumcise your heart

Pea ‘e kamu ho loto ‘e Sihova ko ho ‘Otua

Teutalonome 30 (Deuteronomy 30)

(v. 6) And the Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God with all your heart and with all your soul, that you may live.

(v. 6) Pea ‘e kamu ho loto ‘e Sihova ko ho ‘Otua, mo e loto ‘o ho hako, ke ‘ofa kia Sihova ko ho ‘Otua ‘aki ‘a e kotoa ‘o ho loto, mo e kotoa ‘o ho laumālie, koe‘uhiā ke ke mo‘ui.

John Gill's Exposition of the Whole Bible

This chapter contains some gracious promises of the conversion of the Jews in the latter day, of their calling things to mind that have befallen them, of their repentance, and the circumcision of their hearts to love the Lord, of the return of them to their own land, and of the great increase of them, and of their enjoyment of plenty of good things, Deuteronomy 30:1; in it is an account of the Gospel, or word of faith, which at this time should be brought near to the Jews, and be received by them, Deuteronomy 30:11; and for the present Moses desires them to consider what he now set before them, and what would be the consequences of receiving or rejecting it, and so what it would be most proper for them to make choice of, Deuteronomy 30:15.

David Guzik :: Study Guide for Deuteronomy 30

As remarkable and as prophetically meaningful the modern regathering of Israel is, it is incomplete. The spiritual dimension of the regathering has not yet been accomplished.

Today Israel is a largely secular nation. There is respect for the Bible as a book of history and national identity, but there is not, and has not been, a true turning to the LORD God, particularly as a nation.

We can say that in a sense, not even the religious or Orthodox Jews have completely turned to the LORD. Though they have had an important and precious part in God's plan for Israel in helping a spiritual consciousness for the Jewish people to survive through the centuries of the Diaspora, they have not truly turned to the LORD. We can say this because the character and nature of the LORD is perfectly expressed in His Messiah, Jesus. Jesus said, He who believes in Me, believes not in Me but in Him who sent Me. And he who sees Me sees Him who sent Me. (John 12:44-45) Since the Jewish people, except for a precious remnant, reject Jesus, they are rejecting the LORD God.

But God's promise still stands. As the final aspect of the promise to regather Israel, God will restore them spiritually. He promises to circumcise your heart. This is an idea repeated in the promises of the New Covenant, in passages like Ezekiel 36:26-27: I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them. Indeed, Paul promised that all Israel will be saved (Romans 11:26). Jesus said that He would not return until Israel embraced Him as Messiah: For I say to you, you shall see Me no more til you say, "Blessed is He who comes in the name of the LORD!" (Matthew 23:39)

Some have thought that because the modern regathering of Israel has not yet demonstrated this spiritual dynamic that it has nothing to do with these prophesies. But the spiritual dynamic is properly listed in Deuteronomy 30:2-6 as the last of the blessings of regathering. Also, the picture of regathering in Ezekiel 37 - the vision of the dry bones - shows Israel regathered, and strong, before the LORD breathed the breath of His Spirit on the regathered Israel. We regard the modern regathering of Israel as a remarkable sign, and an extremely significant - but thus far only partial - fulfillment of these prophesies.

Pulelulu ‘Aokosi 25, 2021

Ko e ngaahi me‘a ‘oku fufū ‘oku ‘ia Sihova ko hotau ‘Otua

The secret things belong to the Lord our God

Teutalōnome 29 (Deuteronomy 29)

 (v. 29) Ko e ngaahi me‘a ‘oku fufū ‘oku ‘ia Sihova ko hotau ‘Otua: ka ko e ngaahi me‘a kuo fakahā ‘oku ‘atautolu mo ‘etau fānau ‘o ta‘engata ke tau feia ‘a e ngaahi lea kotoa ‘o e lao ni.

 (v. 29) The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.

 

G. Campbell Morgan's Exposition on the Whole Bible

The fourth discourse of Moses urged the people to be true to the Covenant, the terms of which had been given and are recorded in the previous chapter. It is to be carefully remembered that the first verse of chapter twenty-nine in our arrangement is the last of chapter twenty-eight in the Hebrew Bible. The statement, "These are the words of the covenant," refers to what had already been uttered.

 In thus especially appealing to them, Moses first referred to the Lord's deliverances for them, wrought in the past (verses 2-9)-from Egypt, during the wilderness experiences, and in the day of battle on the eve of their coming into possession.

 His appeal was to all classes of the community - to the rulers, the people, men, women, children, and also to the servants There was to be no escape and no excuse.

 Then in graphic and burning words he described what must be the result of breaking the Covenant. Recognizing the imperfection of the people and their Inability at all times to appreciate the methods of the divine government, he enunciated a principle of far-reaching importance and perpetual application as he declared that the secret or mysterious or hidden things belong to God, while the things revealed were for them and their children.

 

Matthew Henry's Concise Commentary on the Bible

 v. 29 Moses ends his prophecy of the Jews' rejection, just as St. Paul ends his discourse on the same subject, when it began to be fulfilled, Romans 11:33. We are forbidden curiously to inquire into the secret counsels of God, and to determine concerning them. But we are directed and encouraged, diligently to seek into that which God has made known. He has kept back nothing that is profitable for us, but only that of which it is good for us to be ignorant. The end of all Divine revelation is, not to furnish curious subjects of speculation and discourse, but that we may do all the words of this law, and be blessed in our deed. This, the Bible plainly reveals; further than this, man cannot profitably go. By this light he may live and die comfortably, and be happy for ever.

Tusite ‘Aokosi 24, 2021 

kapau te ke mātu‘aki fakaongo ki he le‘o ‘o Sihova ko ho ‘Otua

if you faithfully obey the voice of the Lord your God 

Teutalōnome 28 (Deuteronomy 28)

(v. 1-2) PEA ‘e hoko ‘o pehē, kapau te ke mātu‘aki fakaongo ki he le‘o ‘o Sihova ko ho ‘Otua, mo tokanga ke fai ‘ene ngaahi tu‘utu‘uni kotoa, ‘a ia ‘oku ou feia atu he ‘aho ni, pea ‘e toki ‘ai koe ‘e Sihova ko ho ‘Otua ke ke mā‘olunga taha ‘i he kakai kotoa pē ‘o māmani: pea ‘e toki toupili mai kiate koe ‘a e ngaahi monū ni ko eni, pea te nau ma‘u koe, ‘o kapau te ke fakaongo ki he le‘o ‘o Sihova ko ho ‘Otua.

(v. 1-2) “And if you faithfully obey the voice of the Lord your God, being careful to do all his commandments that I command you today, the Lord your God will set you high above all the nations of the earth. And all these blessings shall come upon you and overtake you, if you obey the voice of the Lord your God.

* G. Campbell Morgan's Exposition on the Whole Bible*

We now come to the commencement of the third discourse of Moses. It was pre-eminently the uttering of solemn warnings in which he laid before the people the results of disobedience and rebellion. He spoke first, however, of the blessings which would follow obedience. They were to have national pre-eminence. Temporal blessings of all kinds would abound. They were to have victory over their enemies in time of war. The purpose of their King, Jehovah, it was plainly declared, was to fill them with joy and make their path prosperous. They could, however, enter into His purpose only by obeying His law.

The effect of disobedience was then described as it would obtain among themselves. Adversity of every kind would overtake them. They would be smitten before their enemies, and persistent disobedience would result in their being driven out of the land into which God had brought them. The description of this expulsion proved eventually to have been a prophecy of what actually happened when they were carried away to Babylon. Continuing to speak prophetically, Moses uttered words which the centuries proved to be a detailed description of the Roman mastery of the land and the ultimate destruction of the city.

In view of so solemn a discourse as this delivered at the close of his period of leadership, it is indeed an appalling thing to think of how these people disobeyed the commandments, rebelled against God, and fulfilled to the letter all Moses had said. There can be but one explanation, and that the one to which the writer of the letter to the Hebrews referred-unbelief. The story is a warning for us, revealing as it does the capacity of man for evil, and how, in spite of the clearest warnings, he is capable of disastrous disobedience. More is needed than the law which indicates the way and more than the prophet who urges obedience.

*Commentary: David Guzik – Study Guide to Numbers*

V. 1-2

The word "if" looms large. In this chapter, Moses exhorted the nation with choice. The covenant God made with Israel contained three major features: The law, the sacrifice, and the choice.

The idea behind the choice is that God was determined to reveal Himself to the world through Israel. He would do this either by making them so blessed that the world would know only God could have blessed them so; or by making them so cursed that only God could have cursed them and cause them to still survive. The choice was up to Israel.

As a literary form, this chapter is similar to ancient treaties between a king and his people; this is God the King, making a covenant with His people, Israel.

"In the ancient Near East it was customary for legal treaties to conclude with passages containing blessings upon those who observed the enactments, and curses upon those who did not." (Harrrison)

Monite ‘Aokosi 23, 2021

 you shall write on them all the words of this law

te ke tohi ki ai ‘a e ngaahi lea ‘o e lao ni ‘i he hili ho‘o a‘a atu

 Teutalōnome 27 (Deuteronomy 27)

(v. 2-3) Pea ka faifai pea mou a‘a atu ‘i Soatani ki he fonua ‘oku foaki kiate koe ‘e Sihova ko ho ‘Otua, ko e taimi ko ia te ke fokotu‘u ai ha‘o ngaahi maka lalahi, ‘o vali lahe: pea te ke tohi ki ai ‘a e ngaahi lea ‘o e lao ni ‘i he hili ho‘o a‘a atu, koe‘uhi ke ke hū ki he fonua ‘a ia kuo foaki kiate koe ‘e Sihova ko ho ‘Otua, ko e fonua ‘oku mahutafea ‘i he hu‘akau mo e honi, ‘o hangē ko e tala‘ofa ‘a Sihova ko e ‘Otua ‘o ho tupu‘anga kiate koe.

 (v. 2-3) And on the day you cross over the Jordan to the land that the Lord your God is giving you, you shall set up large stones and plaster them with plaster. And you shall write on them all the words of this law, when you cross over to enter the land that the Lord your God is giving you, a land flowing with milk and honey, as the Lord, the God of your fathers, has promised you.

 GOD IS . . . (KO E ‘OTUA´, ‘OKU . . )

 6.        GOD IS UNCHANGEABLE

               Ko e ‘OTUA´ ‘oku TA‘ELILIU

            TOKĀTELINE

‘I hono fakamaʻopoʻopo´, ko e tuʻunga taʻeliliu ‘o e ‘Otua´, ko ha tuʻunga mahino mo matuʻaki mahuʻinga fau, pea ‘oku fuʻu fiemaʻu ke ‘oua te tau lau fakaʻapē pe ki ai, ka ke tau fakapapauʻi. Kapau ‘oku malava ke liliu hono natula ‘Otua´, pea ko ha tokotaha mafimafi pe te ne lava iaa´.  Ko e ngaahi potu tohi ‘oku hā ai ‘o hangē ‘oku liliu ‘a e finangalo ‘o e ‘Otua´, ‘oku kāpui kotoa pe ia ‘e he ngaahi akonaki mahino fekauʻaki mo e taʻeliliu ‘a e natula mo e ‘ilo ‘a e ‘Otua´. Naʻe ‘osi hanga pe ‘e he kau teolosia ‘o e fakalelei lotu´ ‘o fakamahino ‘a e ngaahi fakamatala ngali fepaki ko ia ‘o e tu’unga taʻeliliu ‘a e ‘Otua´ ke pau ‘a e tokāteline ko eni´. Naʻa nau fakaʻikaiʻi ‘a e pehē ‘oku fakatomala moʻoni ‘a e ‘Otua´, ka naʻa nau pehēe´, ‘oku fakatomala fakakainga pe, ko ha fakamatala ke fehūmālieʻaki mo e lea ‘a e tangata´. Pea ‘i heʻene pehee´, ‘oku malava ‘e he faʻahinga ‘o e tangata´ ke nau vakai ‘o sivi honau tuʻunga taʻehaohaoa´ mo e tuʻunga haohaoa ‘o e ‘Otua´.

In summary, God's attribute of immutability is too clear and too vital to affirm hesitantly or with reservation. If his essence can be changed, only a being more powerful than him can do so. The Scripture texts that imply God's change of mind are overwhelmed by those clearly teaching his immutable being and knowledge. Reformed orthodox theologians have reconciled the apparent contradictions in these passages to set forth a consistent doctrine of immutability. They have thus denied that God repents properly and have instead affirmed that he repents relatively, a term that reflects the language of accommodation. In this way, men and women are driven to see in these statements both their own imperfections and the perfections of God.

 Naʻe Liliu ‘a Taʻeliliu

‘Ia Kalaisi, ‘oku tau maʻu ha tokotaha ‘oku taʻeliliu mo liliu fakatouʻosi. ‘Io, ko e ‘Alo ‘o e ‘Otua taʻeliliu´, naʻa ne ‘ai kiate Ia ‘a e tuʻunga liliu ‘o e tangata´ kae lava ke maʻu ‘e he tangata liliu´ ‘a e tuʻunga taʻeliliu.

‘Oku hiki ‘ia Hepelu 1:10-12 ‘a e lau ‘a e Saame 102:25-27, ko e makatuʻunga ‘o e maʻolunga ange ‘a e ‘Alo´ ‘i he kau ‘angelo´, ‘aki ‘a hono fakahaaʻi ‘a e tuʻunga lauʻitāniti mo e tuʻunga taʻeliliu ‘o Sisuu´: “‘E ‘auha ia; ka ke tu‘u ai pē koe... Ka ka pehē pehē ai pē ‘a e ‘Afiona. Pea ko ho ngaahi ta‘u ‘e ‘ikai ngata” (Hepelu 1:11-12). Ko e tuʻunga ‘Otua ‘o Kalaisi, ‘a ia ko e Tuʻi ‘o haʻa ‘Isileli, ‘oku ne foaki ha pauʻia ki hono kakai´ ‘a e makehe atu mo ‘Ene fanāfotu ‘i he kau ‘angelo´. Ko e Sīsū tatau pe eni, ‘i he fakalea ‘a e tokotaha faʻu tohi ‘o Hepeluu´, “‘oku tatau ai pē he ‘aneafi, mo e ‘aho ni, ‘io, ‘o ta‘engata” (Hep 13:8), ko e Tokotaha lauʻitāniti mo taʻeliliu (Hep 1:8). Ka ko e “tatau” lauʻitāniti ko eni´, ‘oku ‘ikai ngata pe ia ‘i hono natula´ ka ‘oku kaui ai mo hono tuʻunga taulaʻeiki´ (Hep 5:6; 6:20; 7:17, 21, 28). Pea ‘oku fou ‘i heʻene ngaue lauʻitāniti ko eni´, ‘a ‘ene fakahoko ha fakamoʻui ‘oku taʻengata (Hep 5:9; 7-24-25; 9:12) maʻa hono kakai´ (Hep 9:15).

Ko e kau taki kotoa, kau palōfita, kau akonaki, mo e kau faifekau, te nau haʻu mo ʻalu, ka ko Sisu Kalaisi, koeʻuhi´ ko hono natula ‘Otua´ mo hono lakanga taulaʻeiki´, ‘oku ne fai tōtōaki ‘ene ngaue maʻa hono kakai´, ‘o ‘ikai ha liliu ‘i hono anga pe taumuʻa kiate kinautolu. Ko e pesona ‘o Kalaisi (‘a hono tuʻunga ‘iate Ia pe) ‘oku mahuʻinga fau ki heʻene ngaue´ (meʻa ‘oku ne fakahoko). ‘Oku tuʻu ‘etau falala´ ‘i he Fakamoʻui ‘oku ‘ikai toe liliu pea ‘oku taʻeliliu ‘ene ‘ofa kiate kitautolu.

The Unchangeable Changed

In Christ, we behold one who is both unchangeable and changeable. In short, the unchangeable Son of God took on changeable humanity (i.e., mutability) in order that we (mutable humans) might enter a state of immutability.

Hebrews 1:10-12 cites Psalm 102:25-27 to establish the Son's superiority to the angels by showing the eternality and immutability of Jesus: "They will perish, but you remain. ... [Y]ou are the same, and your years will have no end” (Heb. 1:11-12). Christ's divine status as Israel's King gives his subjects great assurance of his superiority to all angelic beings. This same Jesus, the writer of Hebrews says, "is the same yesterday and today and forever" (Heb. 13:8), the eternal and unchangeable One (see Heb. 1:8). But this eternal “sameness" attests not simply to his being but also to his priesthood (Heb. 5:6; 6:20; 7:17, 21, 28). And through this eternal ministry, he has accomplished an eternal salvation (Heb. 5:9; 7:24-25; 9:12) for his people (Heb. 9:15).

Leaders, prophets, teachers, and ministers come and go in the church, but Jesus Christ, by virtue of his being and office as priest, always ministers to his people without changing in his attitude and purposes toward them. Christ's person (i.e., who he is) remains crucial for his work (i.e., what he does). We put our faith in an unchanging Savior who is unchanging in his love toward us.