Tokonaki ‘Aokosi 7, 2021

 Take care lest your heart be deceived

Vakai kiate kimoutolu naʻa kākāʻia homou loto

Teutalonome 11 (Deuteronomy 11)

(v. 16-17) Take care lest your heart be deceived, and you turn aside and serve other gods and worship them; then the anger of the Lord will be kindled against you, and he will shut up the heavens, so that there will be no rain, and the land will yield no fruit, and you will perish quickly off the good land that the Lord is giving you.

(v. 16-17- Uesi) Vakai kiate kimoutolu naʻa kākāʻia homou loto, pea mou tafoki, pea tauhi ʻae ngaahi ʻotua kehe, pea lotu kiate kinautolu; Pea tupu ai ʻae houhau ʻo Sihova kiate kimoutolu, pea tāpuni ai ʻae langi, ke ʻoua naʻa ʻuha, pea ke ʻoua naʻa tupu ʻi he fonua hono ngaahi fua; pea mou ʻauha vave mei he fonua lelei ʻaia ʻoku foaki ʻe Sihova kiate kimoutolu.

(Molitoni)Lamasi kimoutolu na‘a oloa homou loto, ‘o mou afe ai ‘o tauhi ‘otua kehe, ‘o lotu ki ai; pea langa‘i ai ‘a e houhau ‘o Sihova kiate kimoutolu, pea ne tāpuni ‘a e langi, ‘o ‘ikai ha ‘uha, ‘o ‘ikai lakuna ‘e he kelekele hono mahu; pea mou ‘auha vave mei he fonua lelei ‘oku foaki ‘e Sihova kiate kimoutolu.

 

G. Campbell Morgan's Exposition on the Whole Bible

As Moses concluded his great call to the people to the pathway of obedience, he reminded them what varied experiences they had had from which they knew the nature of the government and power of God.

He wooed them toward obedience by speaking of the excellencies of the land to which they were going and by contrasting it with the land of Egypt from which they had come. Egypt was the place of forced cultivation. The new land was one watered, and loved, and watched by God.

For all material prosperity in this new land they therefore must depend entirely on God, knowing that His answers of blessing would depend in turn on their obedience to His law. He told them that they would move to possession of the land and all its wealth in unhindered power in proportion as they maintained the position of unquestioning obedience.

Very solemnly he called them to remember that he had set clearly before them the way of blessing and the way of cursing, finally ordaining on Mount Gerizim and Mount Ebal, a solemn ceremony of blessing and cursing. Concerning these he gave more detailed instructions at a later period.

 

David Guzik :: Study Guide for Deuteronomy 11

God had to warn Israel against the deceptions of prosperity. The person who turns from God in prosperity is simply deceived. They believe they are somehow responsible for the blessings received, and become proud and self-reliant.

Just such a judgment came upon Israel in the days of Ahab, the wicked king over Israel in the time Elijah was a prophet (1 Kings 17:1).

The constant need for rain kept Israel in constant dependence on the LORD. It is good for us to have things that keep us in constant dependence on the LORD. We should never despise those things and long for the day when we will no longer need to depend on God as much.

 Falaite ‘Akosi 6, 2021

what does the Lord your God require of you..to fear the Lord your God

ko e hā ‘a e me‘a ‘oku tangi ki ai ‘e Sihova...ke ‘apasia ki he ‘Eiki ko ho ‘Otua

Teutalonome 10 (Deuteronomy 10)

(v. 12-13) “And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul, and to keep the commandments and statutes of the Lord, which I am commanding you today for your good?

(v. 12-13) Pea ko eni, ‘e ‘Isileli, ko e hā fua ‘a e me‘a ‘oku tangi ki ai ‘e Sihova ko ho ‘Otua meiate koe? ‘a ‘eni pē, ke ‘apasia ki he ‘Eiki ko ho ‘Otua, ke fou ‘i hono ngaahi hala, pea ke ‘ofa kiate ia, pea ke tauhi kia Sihova ko ho ‘Otua ‘aki ‘a e kotoa ‘o ho loto mo e kotoa ‘o ho laumālie. Ke tauhi ‘ene ngaahi tu‘utu‘uni mo ‘ene ngaahi fekau, ‘a ia ‘oku ou fokotu‘u atu he ‘aho ni ma‘ao lelei.

G. Campbell Morgan's Exposition on the Whole Bible

In recounting the story of the writing of the Law the second time, Moses distinctly affirmed that these tables too were written by God Himself. This was the culminating word in all he had said to them concerning their unfaithfulness. Side by side with their failure had been the manifestation of the pity and forbearance of God. They were therefore now being called upon to enter the land in spite of their own unrighteousness because of the compassion of God and His set determination to carry forward His larger purposes through them.

In a passage of great beauty, thrilling with earnestness, Moses made a statement summarizing the truth concerning the requirements of God as His people entered the land. The whole revealed the fact that everything depended on their relationship to Him. They were to fear Him, that is reverence; to walk in His ways, that is obedience; to love Him, that is worship; to serve Him, that is co-operation; to keep His commandments, that is fidelity.

David Guzik :: Study Guide for Deuteronomy 10

a. Fear the LORD your God: God requires from us a reverential honor towards Him; not a fear that would make us shrink back, but a heart that so honors God that we would be hesitant to offend Him.

b. To walk in all His ways: God requires us to live our lives after the pattern He has set for us; to walk on His road not on our own.

c. To love Him: God requires us to love Him. This means the love He expects isn't a love that just happens, but it is a love that comes from a decision to set our affection upon Him.

d. To serve the LORD your God with all your heart and with all your soul: God requires us to serve Him, to see all that we do as service unto Him, and to do all that we do as if doing it unto Him.

e. To keep the commandments of the LORD and His statutes: God requires us to not only know His word, but to keep it - in the sense of possessing it in ourselves, and in the sense of protecting it.

f. For your good: every command of God is given for our good. They are never given so He can exercise His power, or so He can feel important. Every command He makes is with our best interest in mind, even if we cannot sense it or understand it.

Tu'apulelulu 'Akosi 5, 2021 

It is not because of your righteousness

‘Oku ‘ikai ko ho‘o mā‘oni‘oni

Deuteronomy 9

(v. 5) It is not because of your righteousness or the uprightness of your heart that you go in to possess their land, but because of the wickedness of these nations that the Lord your God drives them out from before you, and that He may fulfill the word which the Lord swore to your fathers, to Abraham, Isaac, and Jacob.

(v. 5) ‘Oku ‘ikai ko ho‘o mā‘oni‘oni, pe ko e totonu ho loto ‘oku ke hū ai ke ma‘u honau fonua; ka koe‘uhi ko e kovi ‘a e ngaahi pule‘anga na, ‘a ia ‘oku fai ai honau kapusi ‘e Sihova ko ho ‘Otua mei ho ‘ao, pea koe‘uhi ke ne fakaai ‘a e folofola na‘a ne fuakava ai ki ho tupu‘anga, kia ‘Epalahame, kia ‘Aisake, pea kia Sēkope.

G. Campbell Morgan's Exposition on the Whole Bible

It is interesting to note that as the final announcement of their approaching entrance to the land was made the difficulties which the people had faced at Kadesh-barnea were recognized as still confronting them, and they were shown that these difficulties were not difficulties to God. Moses also insisted that they were not being taken into the land because of their righteousness but as the instruments of God's government of the world.

The truth so declared was further emphasized by a repetition of the sad story of their failure which had manifested itself from the very beginning of their history, their coming out of Egypt. In Horeb they had provoked the Lord to wrath and were saved only by the intervention of Moses. At Taberah the spirit of discontent brought down on them the fire of God. At Massah they had doubted God and provoked Him. At Kibroth-hattaavah they murmured because of their privations. Finally, at Kadesh-barnea they had refused belief in God. All these facts thus massed demonstrated the truth of the affirmation that they were not being brought into the land because they were righteous.

Pulelulu ‘Aokosi 4, 2021

make you know that man does not live by bread alone

ke ne fakae‘a kiate koe ‘oku ‘ikai mo‘ui ‘a e tangata ‘i he mā pē

Teutalōnome 8 (Deuteronomy 8)

(v. 3) ‘Io, na‘a ne fakavaivai‘i koe, ‘o ne tuku ke ke fiekaia, ‘o ne fafanga koe ‘aki ‘a e mana, ‘a ia ko e me‘a na‘e ‘ikai te ke ‘iloa, pe ‘ilo ki ai ‘e ho‘o ngaahi kui; koe‘uhi ke ne fakae‘a kiate koe ‘oku ‘ikai mo‘ui ‘a e tangata ‘i he mā pē, ka ko e me‘a kehekehe ‘oku hū atu mei he fofonga ‘o Sihova ‘a ia ‘oku mo‘ui ai ‘a e tangata.

(v. 3)  And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord.

 

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

Still continuing this discourse, Moses declared that the land when purified of the corrupt people was to be possessed by the people of God as His chosen nation. He showed that the first condition of possession was that they should remember the past with all it had taught them. They must never forget that God had led them and that the way of His leading was purposeful.

All the experiences of the wilderness were in order that they might learn two lessons: first, that they might know their own heart. It is important that we recognize that the meaning of this passage is not that God might know them, but that they might come to know themselves. God knows man perfectly. The important thing is that man should come to know himself.

Out of the humbling that such knowledge must bring to man, a second lesson would be learned, namely, the fact of his need of God and of God's guidance and government.

Therefore, all the chastening and discipline of God resulted from His love. God ever treated man as a man treats his son.

The second principle of possession insisted upon was that the people should live by the Word of God, that is, that they must act on the lessons they had learned and keep the commandments of Him from whom they had received the land as a gift.

Solemnly Moses warned the people against the peril of imagining that their possession of the land was the result of personal effort or thinking that it was by their own strength they had entered therein.

Tusite ‘Aokosi 3, 2021

When the Lord your God brings you into the land  

KA fakahū koe ‘e Sihova ko ho ‘Otua ki he fonua

Teutalōnome 7 (Deuteronomy 7)

(v. 1) “When the Lord your God brings you into the land that you are entering to take possession of it, and clears away many nations before you, the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, seven nations more numerous and mightier than you

(v. 1) KA fakahū koe ‘e Sihova ko ho ‘Otua ki he fonua ‘oku ke ‘alu ki ai ke ma‘u, pea kuo ne hu‘ihu‘i ha ngaahi kakai mei ho ‘ao, ‘a e Heti, mo e Keakesa, mo e ‘Āmoli, mo e Kēnani, mo e Pēlisi, mo Hevi, mo e Siepusi, ko e kakai ‘e fitu ‘oku lahi mo kaukaua ‘iate koe;

 

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

Continuing to deal with the responsibilities of the people as they entered the land, Moses insisted upon the absolute necessity for the maintenance of the attitude of separation to God. Stringent instructions were given in this .matter. They must not compromise with the people of the land. They must not many with them because such alliance would result in corruption of the chosen people and their straying after other gods. Moreover, they were to sweep out all the signs of false religion, altars and pillars and Asherim and graven images. Moses reminded them that their God was faithful both in mercy and in discipline, and urged them therefore to be faithful.

Still another peril threatened them. This peril would necessarily grow out of the difficulties of the work that lay before them. It was inevitable that they would become conscious of the number and strength of their foes. If once they permitted their minds to dwell on these things, they would repeat the folly of their fathers, who saw fenced cities and giants rather than God. Moses urged them, therefore, to remember the deliverances already wrought. The central word of this charge is, "for Jehovah thy God is in the midst of thee, a great God and terrible." To be perpetually conscious of this would be to be delivered from the sense of fear in the presence of all opposition.

Moses ended with the solemn warning that in the burning of the images the clothing and drapery also must be destroyed. Everything devoted by God to destruction must be destroyed by the people whom He leads into victory and possession.

 

*Commentary: David Guzik – Study Guide on Numbers*

Israel wasn't in the land yet, but Moses still instructed them as if it were a certainty. This was based on the faithful promise of God, but it was also according to His principle of preparation. God prepares us before He brings us into a place.

"Sure," Moses said, "the Canaanite nations are greater and mightier than you. But they are not greater and mightier than God." God brought Israel to face a challenge that was impossible in their own strength - but entirely possible in Him.

Not "if," but when. God could be counted on.

You shall conquer them and utterly destroy them: Yet, God would not do it all for them. The extent of the work would depend on their faithful response to what God would do.

This principle of battle until absolute victory is the key to victory as we take the Promised Land of blessing and peace God has for us in Jesus. We show no mercy to our enemies in the land, but we destroy them utterly. Many of us, truth be told, simply do not want to completely destroy the sins which keep us from God's Promised Land of blessing and peace - we want to weaken them, and have some control over them, but we do not want to utterly destroy them.

Monite ‘Aokosi 2, 2021

‘e fuesia ‘e ho loto

shall be on your heart

Teutalōnome 6 (Deuteronomy 6)

(v. 4-6) Fanongo mai, ‘a ‘Isileli, Ko Sihova ko hotau ‘Otua ko e taha‘i  Sihova ia:  pea te ke ‘ofa ki he ‘Eiki ko ho ‘Otua ‘aki ‘a e kotoa ‘o ho loto, mo e kotoa ‘o ho laumālie, mo e kotoa ‘o ho ivi. Pea ko e ngaahi fo‘i folofola ko eni ‘oku ou kouna atu he ‘aho ni ‘e fuesia ‘e ho loto:

(v. 4-6) “Hear, O Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart.

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

6.        GOD IS UNCHANGEABLE

               Ko e ‘OTUA´ ‘oku TA‘ELILIU

Ko kinautolu ‘e ‘auha, Kae tu‘u ai pē ‘a e ‘Afiona:

‘Io, te nau faka‘au kotoa ke motu‘a hangē ko e kofu;

Pea te ke fetongi ia hangē ha pulupulu: ‘Io, ‘e fetongi pē kinautolu.

Ka ka pehepehē ai pē ‘a e ‘Afiona, Pea ko ho ngaahi ta‘u ‘e ‘ikai ngata.

Ko e fānau ‘a ho‘o kau tamaio‘eiki ‘e tolonga, Pea ko honau hako ‘e ma‘u ‘enau fe‘ao mo e ‘Afiona.

Saame 102:26-28

They will perish, but you will remain; they will all wear out like a garment.

You will change them like a robe, and they will pass away,

but you are the same, and your years have no end.

The children of your servants shall dwell secure;

their offspring shall be established before you.

Psalm 102:26-28

            Tokāteline

‘I he‘etau ako ki he ngaahi ‘ulungaanga ‘o e ‘Otua´, ‘oku tau fakatokanga‘i ‘a e fakamatala‘i (huluhulu) pe ‘e he ‘ulungaanga ko ēe´ ‘a e ‘ulungaanga ko ēe´. Sipinga; Ko e tu‘unga lau‘itaniti ‘o e ‘Otua´, ‘oku ne fakamaama mai ‘etau mahinoʻi ‘a e natula taʻeliliu ‘o e ‘Otua´.  Naʻe pehē ‘e Heamani Pavinaki; “ ko e liliu´, ko e fakakaukau muli ia ki he ‘Otua´. ‘Iate Ia, ‘oku ‘ikai ha liliu ia ‘i he lau taimi´, he ‘oku lau ‘itaniti Ia; pe ‘i he lau feituʻu´, he ‘oku ne ‘i he potu kotoa pe; pe ‘i he lave ki hono uho´, he ‘oku haohao ‘a ‘Ene ‘afio´.”

‘Oku lahi ‘a e lave ‘a e Folofola´ ki he natula taʻeliliu ‘o e ‘Otua´: “He ko Sihova au, ‘oku ‘ikai te u liliu” (Malakai 3:6) vakai kia ‘Aisea 14:27; 41:4. Ko e konga lahi ‘o e ngaahi potu tohi ko eni´, ‘oku nau fakamatala ki he tuʻunga taʻeliliu faka-‘ēfika ‘o e ‘Otua´, ‘a ē ‘oku fakamatala ai ki he kovinanite faitotonu ‘a e ‘Otua´ ki heʻene ngaahi palomesi´. Ko e tuʻunga taʻeliliu ko eni´, ‘oku fekauʻaki pe ia mo e tuʻunga taʻeliliu ‘a hono natula´ pe ko hono uhoʻi ‘Otua´. Kapau naʻe lava ‘a e ‘Otua´ ke liliu´, ‘e ‘ikai te tau pauʻia ‘i heʻene ngaahi palomesi´. Ko ia ai, ko e tuʻunga taʻeliliu ‘a hono nagtula´, ko e makatuʻunga ia ‘o e taʻeliliu ‘a ‘Ene ngaahi palomesi maʻa kitautolu ‘ia Kalaisi.

“…‘Oku ‘ikai ‘i He‘ene ‘Afio´ ha feto‘oaki, pe ko ha nenefu tupu ‘i ha‘ane liliu” (Semisi 1:17). Koeʻuhi´, ko e tuʻunga laulōtaha ‘o e ‘Otua´, ‘oku pau ai ke taʻeliliu ‘a hono tuʻunga lau‘itaniti. Ko e tuʻunga lau’itaniti´, ‘oku fakamatala ki ha tuʻunga moʻui, pea ko e tuʻunga taʻeliliu´, ko e tuʻunga moʻui ia ko ia´. Ko e tuʻunga ‘Imiutipili ‘o e ‘Otua´, ‘oku ‘ikai ‘uhinga pe ia ki heʻene taʻeliliu´, ka ki he moʻoni ‘oku ‘ikai malava Ia ke liliu (Saame 102:26). ‘Oku hanga ‘e he tuʻunga ‘Imiutipili ‘o e ‘Otua´ ‘o ‘omi ha fiemalie mo e pauʻia ki he loto ‘o e kalisitiane´. ‘I he taimi ‘oku fakamatala ai ‘a e kau teolosia´ ‘oku ‘imiutipule ‘a e ‘Otua´, ‘oku nau tataki kitautolu ki he taʻeliliu ‘a e lelei, ‘ofa, maʻoniʻoni, mafai, mo e poto ‘o e ‘Otua´. Pehe´ ni, ‘oku tau fiemaʻu ha ‘Otua ‘oku toe liliu ‘a ‘ene maʻoniʻoni´? Pe ko ha ‘Otua ‘oku toe liliu ‘a hono ivi? Ko ha fuʻufuʻunga tāpuaki ‘a ‘etau pauʻia ‘i he tuʻunga ‘Imiutipili ‘o e ‘Otua.

            Doctrine

As we explore each of the attributes of God, we quickly realize that one attribute necessarily explains another. For example, God's eternality has obvious implications for how we understand his immutability or unchangeable nature. Herman Bavinck helpfully overlaps these two perfections (along with others): “Every change is foreign to God. In him there is no change in time, for he is eternal; nor in location, for he is omnipresent; nor in essence, for he is pure being."

The Scriptures frequently refer to God's unchangeable nature:

“For I the LORD do not change” (Mal 3:6; Isa 14:27; 41:4). Many of these passages refer to his ethical immutability, which denotes his covenant faithfulness to his promises. Such moral unchangeability arises out of God's ontological immutability, which refers to the fact that he can never change in his being or essence. If God could change, we could never be certain of his promises. Hence, his ontological immutability provides the foundation for his unchangeable promises toward us in Christ.

God is what he always was and will be (James 1:17). Because of his simplicity, his eternality demands his immutability. Eternity speaks about the duration of a state, whereas immutability is the state itself. Immutability in God means not only that he does not change but also that he cannot change (Ps. 102:26). God's immutability provides his people with a great deal of comfort and stability. So, for example, when theologians have historically argued that God is immutable, they have called attention to his unchangeable goodness, love, holiness, power, and wisdom. Do we want a God whose love may change? Do we want a God whose holiness can change? Do we want a God whose power may change? What a blessing to affirm God's immutability.

 Sapate ‘Aokosi 1, 2021

Ko au ko Sihova ko ho ‘Otua

I am the Lord your God

Teutalōnome 5 (Deuteronomy 5)

(v. 6-7) Ko au ko Sihova ko ho ‘Otua, ‘a ia na‘a ku ‘omi koe mei ‘Isipite, mei he fale pōpula. ‘Oua na‘a ai hao ‘Otua kehe, ‘o ua ‘aki au.

(v. 6-7) “‘I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. “‘You shall have no other gods before me.

 

G. Campbell Morgan's Exposition on the Whole Bible

Continuing the introductory part of the great discourse, Moses called on all Israel to attend to "statutes and judgments." In addition to these words, he later employed the word "testimonies." The three words occur together later ( Deu 6:20 ). "Testimonies" are the actual words of the law given. "Statutes" are the provisions for worship and the conduct that harmonizes therewith. "Judgments" deal with the arrangements for the administration of justice.

Moses first repeated the ten words of the Decalogue. In doing this it is arresting to observe that concerning the Sabbath the ground of the appeal is no longer God's resting during creation but the people's position as redeemed from Egypt's bondage.

The discourse proceeded in solemn and stately language to recall to the memory of the people the occasion and the method of the giving of the Law. One brief declaration in this connection marked the sufficiency of the Law as given, "He added no more." On the basis of all this he urged them to "observe to do, not turn aside"; but "walk in all the way . . . that it may be well. . . ."

 

David Guzik :: Study Guide for Deuteronomy 5

(Deu 5:6-7) The first commandment: no other gods before Me.

I am the LORD your God who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me.

I am the LORD your God: Before God commanded anything of man, He declared who He was and what He did for Israel (who brought you out of the land of Egypt, out of the house of bondage). The foundation was clear: because of whom God was and what He did for His people, He has the right to tell us what to do - and we have the obligation to obey Him.

You shall have no other gods before Me: The first commandment logically flows from understanding who God is and what He has done for us. Nothing is to come before God and He is the only God we worship and serve.

In the days of ancient Israel, there was great temptation to worship the gods of materialism (Baal, the god of weather and financial success) and sex (Ashtoreth, the goddess of sex, romance, and reproduction), or any number of other local deities. We are tempted to worship the same gods, but without the old-fashioned names and images.

No other gods before Me: This did not imply that it was permissible to have other gods, as long as they lined up behind the true God. Instead the idea is that there are to be no other gods before the sight of the true God in our life. Before Me is literally, "to My face."

This means God demands to be more than "added" to our lives. We don't just add Jesus to the life we already have. We must give Him all our lives.

Failure to obey this commandment is called idolatry. We are to flee idolatry (1 Corinthians 10:14). Those lives marked by habitual idolatry will not inherit the kingdom of God (1 Corinthians 6:9-10, Ephesians 5:5, Revelation 21:8, 22:15). Idolatry is a work of the flesh (Galatians 5:19-20), which marks our old life instead of the new (1 Peter 4:3), and we are not to associate with those who call themselves Christians who are idolaters (1 Corinthians 5:11).