By Justin Borger with assistance from Generous Giving staff
Deuteronomy, the last book of the Law, contains a series of sermons by Moses that recount the stories, teaching, instructions and commands found in the three preceding books of the Pentateuch. Moses preached these sermons at a key time in Israel’s history, just before they took possession of the promised land. Above all else, Deuteronomy commands us to turn from idols and love the LORD our God wholeheartedly (6:5), which is the ultimate standard we must use to measure and constantly reevaluate our giving. In addition to this ultimate standard, Deuteronomy provides other supplementary guidelines for giving through extensive teaching on issues like the tithe, interest, honest business practices and other laws intended to provide mercy and relief for the poor.
Our study of Deuteronomy consists of two parts. In the first section, readers will find our stewardship study notes. These notes analyze, in a passage-by-passage fashion, the implications of the book’s teaching for Christian generosity and related issues. The second section consists of short essays describing the book’s major stewardship themes. These notes and essays are not intended to be comprehensive explanations of Moses’ goals in writing this book, nor do they exhaust the book’s possible applications in matters related to stewardship and generosity.
While Generous Giving’s Bible study material will aid anyone who is searching the Scriptures for guidance, they may prove especially useful as sermon helps for pastors and as a resource for teachers, advisors and lay leaders interested in obeying and teaching the message of Scripture in matters of generosity and stewardship. We readily acknowledge our fallibility in writing these study notes, for they are the work of humans, not God. Please search the Scriptures (Acts 17:11) as you read this material critically, carefully and prayerfully. May God bless you in your studies.
Passage-by-Passage Study Notes
Deuteronomy 1:1-8 (Key Passage) — Taking Possession of God’s Promised Gift: The first scene of the book of Deuteronomy finds the people of Israel encamped “east of the Jordan” (Deuteronomy 1:5), poised just outside the promised land. Now, with the final destination of Israel’s long and wearisome journey within reach, the people are commanded to “break camp and advance” (1:7) in order to “take possession of the land” (1:8). This “land” is described first in terms of its impressive geographical proportions, but more importantly, the land is described as the gift that he had promised to Israel’s ancestors—Abraham, Isaac and Jacob (1:7-8). We should note that God calls his people to be active rather than passive recipients of this gift. Every inch must be fought for and possessed—it doesn’t just fall into their laps. In this sense, the ideas of “receiving” and “taking possession” of the gift that God gives are closely intertwined. On the one hand, the Israelites, a rebellious and “stiff-necked people” (1:9:6b), have no right to take the land from its inhabitants apart from the fact that God himself has graciously given it to them. On the other hand, God gives it to them in such a way that they must actively participate even as they freely receive. Of course, this corresponds to the Christian’s relationship with the heavenly inheritance God has promised (Hebrews 11:13-16). In spite of the fact that eternal life is God’s free gift, we are called to be active, not passive, recipients, and this has everything to do with our possessions and giving in this life, as shown in such New Testament passages as Matthew 19:27-29; 1 Timothy 6:17-19; and Luke 16:19-31.
Deuteronomy 1:16-17 — Israel’s judges were charged with the responsibility of maintaining justice and impartiality. There was to be no favoritism toward the small or great, the rich or the poor (cf. Exodus 23:3, 6; James 2:1-4). Later in the book we are reminded that no one is morally immune to the might of money. Wherever wealth is involved, there is a liability for corruption, for “a bribe blinds the eyes of the wise and twists the words of the righteous” (Deuteronomy 16:19; cf. Exodus 23:8; Ecclesiastes 7:7). Along these lines, Martin Luther once observed, “This is the highest and most difficult virtue of rulers, namely, justice and integrity of judgment. For it is easy to pronounce judgment on the poor and common people; but to condemn the powerful, the wealthy, and the friendly, to disregard blood, honor, fear, favor, and gain and simply to consider the issue—this is a divine virtue” (quoted by Patrick Miller, Deuteronomy, 30). Of course, this law applies to everyone, not just “judges” or “rulers.” For example, James 2:1-4 addresses the related sin of partiality toward the rich and discrimination against the poor as it exists within the church. The apostle James provides an example of favoritism taking place during an assembly where one man is given a good seat and a rag-clad man is forced to stand. James says that this kind of discrimination is based on foolish and superficial distinctions such as the rich man’s “gold ring” and the poor man’s “shabby clothing” (James 2:2), and he concludes with a strict verdict: People who make judgments on the basis of appearances and socioeconomic distinctions are evil (James 2:4). Today, there are literally too many examples of this sort of evil to list, and it should make the church weep. One thinks of the way churches often abandon lower income areas, moving toward safety and comfort to the suburbs (the opposite track of the Savior, who gravitated toward the poor and lowly). Or we might note the simple way we tend to ignore, look down upon, or make fun of people for the way they talk or dress or act (even if we only do this in our heads). Of course, it is natural to desire to be with people who are beautiful, influential and seem to have “got it all together.” One thinks of all the subtle ways our churches seek to keep and attract well-educated, wealthy people. We are naturally inclined to make large expenditures for beautiful buildings and programs while simultaneously neglecting run-of-the-mill mercy ministries that may not impress or attract “the movers and the shakers” or those who can pay for more such programs and buildings. Such partiality, whether it exists on a personal or judicial level, is evil.
Deuteronomy 1:21 — See key passage Deuteronomy 1:1-8.
Deuteronomy 1:19-46 (Key Passage) — Unbelief and Presumption: This passage highlights two wicked ways of approaching God’s generosity. First, we are reminded of the dangers of failing to believe in the generosity that God has promised. This is the attitude which caused the Israelites to rebel when the time came for them to take possession of the promised land (Deuteronomy 1:26-32). According to the spies, God’s promises were simply too good to be true. “Yes,” they acknowledged, “it is a good land that the LORD our God is giving us” (Deuteronomy 1:25); but they still rebelled because the land was fortified with thick walls and was inhabited by giants. God does not lie, and his promises never exaggerate the blessings that he has for those who believe in his word. Second, this passage warns us against presuming upon God’s generosity in areas that he has not promised. The generosity in which we are called to believe is the generosity that God reveals through his Spirit and in his word. Extensive as these promises may be, we take them for granted at our peril (Deuteronomy 1:41-46). Because of the dangers of presumption, it is always necessary to prayerfully consider the actual promises God offers in his word before venturing out to “take possession” of anything, whether it be a loan, building project, new car or anything else. We must not dare presume that God has given us riches and blessings so that we can merely enjoy ourselves, acquiring wealth and possessions without any real concern for how God might intend our resources to be used for the sake of others. Such presumption warrants God’s righteous judgment (1 John 3:16-18; James 2:14-24; Luke 12:15-21; 16:19-31).
Deuteronomy 2:7 — Even as they traveled through the wilderness, God blessed all the work of the Israelites’ hands. He watched over them so that they lacked nothing. This is generosity in its purest form. Even though the Israelites' sin delayed them from entering the promised land, God did not abandon but abundantly blessed his people.
Deuteronomy 2:9 — See note on Deuteronomy 2:1-6.
Deuteronomy 2:18-19 — See note on Deuteronomy 2:1-6.
Deuteronomy 2:24-31 — See key passage Deuteronomy 1:1-8.
Deuteronomy 4:1-40 (Key Passage) — Obedience and Possession: Before the children of Israel took possession of the promised land, God made it clear that the land he was giving them could not be enjoyed unless they obeyed his commands (Deuteronomy 4:1). Even though Israel had not earned God’s gift of the land on the basis of their obedience (Deuteronomy 4:37-38), they were called to preserve their “continuing and future possession” of the land on that very basis (Deuteronomy 4:40; 8:19-20; Patrick Miller, Deuteronomy, 50). The Christian’s relation to the gift of salvation is very similar. Even though we do not earn God’s gift of salvation on the basis of our obedience, we are called to maintain possession of the gift of salvation that we have freely received through good works and obedience to God’s commands (2 Peter 1:3-11; 1 John 3:16-19; Jude 1:21).
Deuteronomy 4:1-4 — The primary motivation given for following God’s commands was the promise of possessing the land God was giving them (Deuteronomy 4:1). Obedience produces the conditions (4:2) for God’s blessings to be properly possessed and enjoyed (4:1, 5). Conversely, disobedience tears us away from God and his blessings and, therefore, makes possession and enjoyment impossible (4:3; cf. 26-27). We should note just how positively and even enthusiastically the book of Deuteronomy endorses the possession of property. “The very fact that God has promised Israel the land of Canaan, with its abundant natural resources, demonstrates his commitment to providing the blessings of the material world as a pre-eminent, good gift for his people (see, e.g., Num. 14:8; Deut. 6:3; 8:18)” (Craig Blomberg, Neither Poverty nor Riches, 40). See also Deuteronomy 5:31-63; 10:10-19; 1 Timothy 6:17.
Deuteronomy 4:5-8 — God’s people were supposed to be a light to the nations. Similarly, as Christians, we are to be known by our love. The book of Acts tells of how the early church had “favor with all the people” (Acts 2:47) and were known for their loving fellowship and outstanding generosity because of the way that they practiced hospitality and held their possessions in common (Acts 2:44-47; 4:32-37).
Deuteronomy 4:15-31 — In Deuteronomy 4:3, Moses reminded the Israelites of the disaster that followed the rebellious worship of the “Baal of Peor.” This is a reference to Numbers 25, which describes one of Israel’s first encounters with the fertility cults of Canaan. In the following passage, an extensive warning is given against fashioning idols and worshiping the heavenly bodies. The Canaanite nations believed that these celestial gods along with the other fertility deities were responsible for controlling the weather. Such beliefs “were common in agrarian societies where the populace [was] dependent on rainfall and the fertility of the soil for survival” (The IVP Bible Background Commentary: Old Testament, 175). Although in our day we may find it difficult to sympathize with the temptation that the Israelites would have felt to join the other nations in worshipping idols of wood and stone, it is important for us to recognize the similarities between the fertility gods of the Canaanite nations and the materialistic gods of our own culture. Fertility gods played a key role in ancient agricultural economies. They were viewed as powerful symbols of prosperity and economic vitality. The people didn’t participate in fertility rituals simply because they liked pagan rituals; the incentives were primarily economic. They worshiped fertility gods as a means of securing their well-being and comfort in a volatile world. Similarly, today we are tempted and distracted by the gods of materialism, covetousness and greed, seeking to acquire or cling to vain things in an attempt to find and satisfaction for ourselves. In the New Testament, the apostle Paul labels this idolatry (Ephesians 5:5; Colossians 3:5). American materialism may be different in form, but it is no different in substance from the idolatrous fertility cults of Baal and Asherah many centuries ago. As Jesus said, no one can have two masters: “You cannot serve both God and Money” (Matthew 6:24). See Deuteronomy theme essays Now Choose Life and Prosperity Idols and Psalms theme essays Safety and Security and Satisfaction.
Deuteronomy 5:1-21 (Key Passage) — Ten Commandments: As fifth-century church father St. Augustine said, “God gives what he demands.” It wasn’t until God gave Israel freedom from slavery in Egypt with “a mighty hand and an outstretched arm” that he handed down his law and demanded that it be obeyed. God always prepares us for the obedience that he requires with the grace that he gives. The preface to the Ten Commandments (Deuteronomy 5:6) places God’s law within an atmosphere of grace and generosity. We obey God because he is the LORD our God who brought us out of Egypt, out of the land of slavery. We obey God because of who he is to us and what he has done for us. God is free to demand anything because he himself has provided everything. Our obedience is a response to the matchless gift of his grace. See Exodus 20:1-17. See Exodus theme essays Freedom for Sacrifice and What God Commands.
Deuteronomy 5:7 — First Commandment: No other gods. This command identifies God as the only true object of worship. There must be nothing that comes before God. All other loves must be subservient to our first love. When Jesus spoke about other “gods” that compete with our affection for the one true God, he specifically identified money as the number one contender. Jesus said, “No one can serve two masters. 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” (Matthew 6:24).
Deuteronomy 5:8-10 — Second Commandment: Make no idols. This command concerns the way in which we are to worship God. In the first commandment we are prohibited from worshiping false gods. The second commands us not to worship the one true God in ways that are false. One of the ways that we may worship God falsely (and therefore fashion idols for ourselves) is by associating God with unbiblical values and priorities. In this way we carve out thoughts and ideas about God for ourselves, just as the ancients fashioned images out of wood and stone in ways contrary to the way God has revealed himself to be in his word. For example, we may idolize certain standards of living and then attempt to justify ourselves with false assumptions about what God wants for us. “After all,” we might say to ourselves after purchasing a third car or a larger house that we don’t need, “Why would a fabulously rich and almighty God want anything less than the best for his children?” But when we look at God’s Son, the manifestation of God’s nature (Hebrews 1:3), we see that he was revealed in poverty and humility rather than power and prosperity (Matthew 8:20; Luke 2:6). See Deuteronomy theme essay Prosperity Idols and Colossians theme essay Idolatry Is Worthless.
Deuteronomy 5:12-15 — Fourth Commandment: Remember the Sabbath. Christian stewardship requires that we integrate weekly work with weekly rest, first with respect to God and second with respect to man. With respect to God, we are called to set a portion of our time aside on a weekly basis for deliberate worship and service to him. We should note that the fourth commandment not only teaches us about the need for rest, it also teaches us about the importance of work. After all, the only way to rest well is to work hard, i.e. “Six days you shall labor and do all your work ...” It is impossible to really rest when we have failed to be diligent in our work because anxiety about what is left undone will make us restless, but “the sleep of a laborer is sweet” (Ecclesiastes 5:12). When we work diligently and still find that we have too much to do, we can rest in the fact that God has called us to be still and trust in his providence. We also should note that the command stresses the duty we have to give rest to others, especially those that are under our authority or care, i.e., “your son or daughter ... your manservant or maidservant ... your animals ...” even the “alien within your gates.” This part of the command is especially important for us to remember as Christians because Jesus, the “Lord of the Sabbath” (Matthew 12:8), showed special interest in giving rest to others by doing good works on the Sabbath, and we are to follow his example in all things. Finally, the fourth commandment is grounded in God’s own example. God himself demonstrated the timeless relevance of weekly rest by resting after the six days of creation (Genesis 2:2-3). Even though God is all-powerful and does not need to rest himself, he provided an example which demonstrates that “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27). Accordingly, the continued relevance of weekly rest can be seen most clearly in the circumstances surrounding God’s original example. As scholar John Murray has observed, because God’s original example of rest preceded sin and the need for redemption, weekly rest is relevant regardless of our sinful state and our need for redemption. Today, as Christians living in a world that is restless due to the effects of sin, we demonstrate humility as creatures who really need the rest God gives by accepting such rest on a weekly basis. As stewards of God’s gifts, we have been called to make the most of our time and strength, and we do this best by following the example God set in the beginning, along with the more fully developed example Jesus set during his earthly ministry. We must realize that the rest Jesus offers as “Lord of the Sabbath” is not inactive. Ultimately, the rest Jesus gives is restful because it is done in union with his power and his own good work. Jesus says, “Come to me, all who are weary and burdened, and I will give you rest. Take my yoke upon you ... For my yoke is easy and my burden is light” (Matthew 11:28-30). See Exodus theme essays Rest and Giving Rest and What God Commands.
Deuteronomy 5:16 — Fifth Commandment: Honor your father and mother. God’s law reveals the categories of obligation that we have as Christians. Among these obligations is our responsibility to give honor where it is due. As the specific words of the fifth commandment show, children have a special obligation to honor and obey their parents. Moreover, paying honor and obedience to parents is a real benefit to the child, as Ephesians 6:1-3 reminds us, because it is ultimately our heavenly Father who blesses us and rewards us—not just our earthly parents. We should remember that this commandment has a more general application beyond parent/child relationships. As Romans 13:7 says, “Give everyone what you owe him: if you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor.” We must fulfill all our obligations and pay our debts wherever they exist, particularly when our parents who gave us life cannot care for themselves. The apostle Paul says that those who fail to use their resources to care for parents have “denied the faith and are worse than unbelievers” (1 Timothy 5:8). See Matthew theme essay God as Father and Exodus theme essay and What God Commands.
Deuteronomy 5:17 — Sixth Commandment: You shall not murder. God owns life itself; we rob him when we kill other people or hinder their health. In essence, we are to do no harm. However, this is only the negative side of the commandment. By extension, a positive command is implied. We are to bless and promote life wherever possible. This includes the duty to protect the lives and welfare of other people with the same sense of urgency, diligence and concern that we show for ourselves. Just as hatred leads to death, love leads to life. When we love others with our possessions, hospitality, money, time and talents, this leads to the fulfillment of this command in radical ways, a radical obedience exemplified by Jesus himself in his life and death on the cross.
Deuteronomy 5:18 — Seventh Commandment: You shall not commit adultery. By extension, the command against adultery is a command against sins of covetousness and theft. This connection is all the more relevant in light of the close connections that Scripture draws between sins of lust and adultery with sins of greed and robbery. For example, the tenth commandment begins by saying, “You shall not covet your neighbor’s wife” (Deuteronomy 5:21). Another striking biblical connection between these sins can be seen in the prophet Nathan’s description of David’s adultery with Bathsheba in 2 Samuel 12:1-10. Here, rather than describing the sin of adultery in terms of sexual immorality, Nathan describes David’s sin with Bathsheba in a way that focuses on and condemns greed and theft. Because there is no more intimate belonging than a spouse, committing adultery is, perhaps, the most extreme form of theft. On top of this, we should note the close connection between adultery and theft that is revealed in Proverbs. For example, Lady Folly’s invitation to adultery is presented in the metaphorical language of drinking “stolen water” (Proverbs 9:17). Finally, we should note that when God says he “abhors” dishonest scales in Proverbs 11:1, the actual Hebrew word for “abhors” means that God views deceptive business practices as an “abomination,” a word typically used to refer to sexual sins.
Deuteronomy 5:20 — Eighth Commandment: You shall not steal. In his exposition of the eighth commandment, reformer John Calvin observed that because generosity or charity is the “end of the Law,” we must get our understanding of what it means to steal from that positive “end.” “This, then,” Calvin said, “is the rule of charity, that everyone’s rights should be safely preserved, and that none should do to another what he would not have done to himself. It follows, therefore, that not only are those thieves who secretly steal the property of others, but those also who seek for gain from the loss of others, accumulate wealth by unlawful practices, and are more devoted to their private advantage than to equity” (J. Calvin, Commentaries III, 110-111). Calvin argued that the prohibition against stealing also implied the positive command to be generous. In other words, we not only steal when we take from others but also when we fail to give what we owe (James 5:4). We steal by being stingy. We steal by living extravagant lifestyles that cause us to neglect the needs of others (James 5:5). Though the list could go on, the point is that we should give, even beyond what we may owe in any strictly legal sense. As the apostle Paul reminded us in 2 Corinthians 8:9, Christians must be cheerful givers because we know the grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, so that we through his poverty might become rich (2 Corinthians 8:9). See Malachi theme essay Robbing God and Exodus theme essay What God Commands.
Deuteronomy 5:19 — Ninth Commandment: Speak the truth. The ninth commandment carries obvious economic implications. For example, a major concern in God’s law was the issue of “dishonest scales” or business practices (Leviticus 19:35; Deuteronomy 25:13-16; Proverbs 20:10, 23; Ezekiel 45:10; Hosea 12:7-8; Amos 8:5; Micah 6:10-11; Luke 6:35-38; cf. Acts 5:1-11). In all of our business ventures, truth must be our bottom line. Of course, this commandment extends beyond our obligation not to deceive people or tell lies. The command is given in the context of a relationship with our neighbor. We are to love our neighbors as ourselves and to speak about them as we would have them speak about us. We are to be caretakers or stewards of the truth, speaking the truth in love and charity. Though we should not be flatterers, our words should be generous, speaking in ways that build others up.
Deuteronomy 5:21 — Tenth Commandment: You shall not covet. This commandment moves God’s law beyond our outward actions and into the realm of our internal desires. The book of Proverbs tells us that wise people desire neither poverty nor riches (Proverbs 30:8-9). Christians are warned against coveting and called to contentment (Matthew 6:11; Philippians 4:11-12; 1 Timothy 6:6-8; Hebrews 13:5-6) because “people who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction.” (1 Timothy 6:9; see also Mark 10:23, 25). The apostle Paul even tells us that the love of money is a root of all kinds of evil (1 Timothy 6:10). A covetous heart that itches to get more of what other people have can never be satisfied. It is bound for the disappointment of endless craving (Ecclesiastes 5:10). We should also note that greedy desires are not only a problem for isolated individuals. Covetousness has the power to destroy our relationships and communities (see James 4:1-3). 1 Corinthians 6:5-10 illustrates the fact that even the Christian community is not immune to rivalries that spring from covetousness and greedy self-preservation. Similarly, pastor Tim Keller notes that a good number of believers confess to sins like lust and adultery, but few if any ever confess to stealing or covetousness. Covetousness is dangerous, and Jesus warns us against it in the strongest language possible (Luke 12:15; see also 12:18-21) because so few of us think we are guilty of it. Covetousness leads to ingratitude, a lack of generosity and, when left unchecked on a wide scale, social injustice, political upheaval, war and death. See Colossians theme essay Idolatry Is Worthless and James theme essay Warning to the Rich.
Deuteronomy 5:31-6:3 — See key passage Deuteronomy 4:1-40.
Deuteronomy 6:4 — Because the Lord our God is one, he will not tolerate rivals or double-mindedness when it comes to our love and devotion. As Jesus said, “No one can serve two masters ... You cannot serve both God and Money” (Matthew 6:24). See Deuteronomy theme essays Now Choose Life and Prosperity Idols and Leviticus, Numbers and Deuteronomy theme essay Tithing and Generosity.
Deuteronomy 6:5 (Key Passage) — The Greatest Commandment: The commandment to love the LORD our God wholeheartedly and our neighbor as ourselves (Matthew 22:39) is the ultimate standard we must use to measure and constantly reevaluate our giving. As Jesus said, “All the Law and the Prophets hang on these two commandments” (Matthew 22:40). When compared with the greatest commandment, even faithful tithing or other secondary gauges for giving can prove arbitrary or even misleading. This is because the commandment to love God wholeheartedly can never be reduced to a mere percentage of our incomes. After all, even in the Old Testament, the tithe was not the standard of giving; the law anticipated an array of other obligatory sacrifices and voluntary offerings as well (see key passage Deuteronomy 12:4-7). In light of this, any attempt to “quantify” what it means to love God wholeheartedly will inevitably lead to (1) a false sense of self-righteousness, (as with the Pharisees, who assumed that their 10 percent had taken care of their financial obligations before God [Matthew 23:23]), or (2) a false sense of guilt. This is not to say that the principle of the tithe and other supplementary standards of giving that we find in the Old Testament are devoid of ethical authority or contemporary significance. It is to say that our responsibility to give must never fall short of loving God and others wholeheartedly—with everything we have and possess. See Leviticus, Numbers and Deuteronomy theme essay Tithing and Generosity.
Deuteronomy 6:6-9 (Key Passage) — Teach Your Children to Give: God told his people that his law was not only for them but also for their children and grandchildren (c.f. Proverbs 22:6; Psalm 78:3-7). Because of this, the Israelites were called to “impress” God’s law on their children (Deuteronomy 6:7) at every opportunity they could imagine. One of the most profound ways we can teach our children to love God and others is by the way we use and talk about our money and possessions. The economic patterns we ingrained whether consciously or unconsciously into our children when they are young will effect their disposition toward and use of money for the rest of their lives (Proverbs 22:26). If we as parents regularly voice our financial fears and anxieties to our children, they will quickly learn to view money as a source of safety and security. On the other hand, if we as parents idolize wealth and possessions, comfort, security, entertainment and the like, children will learn to look to such things in order to find their satisfaction. If however, we as parents teach our children to respond to God’s blessing by being generous on every occasion (2 Corinthians 9:11a), our children will mature into generous givers whose lives will result in the blessing of others and thanksgiving to God (2 Corinthians 9:11b). See Deuteronomy 6:20-25. See Psalms theme essay Safety and Security and Psalms theme essay Satisfaction.
Deuteronomy 6:10-12 (Key Passage) — Dangers of Wealth and Satisfaction: It is never easier to forget God than when we’ve been blessed by him. While poverty can engender mistrust, wealth can eliminate the feeling that we need to trust God at all. Money makes us feel mighty—like Pharaoh, who said to Moses, “Who is the LORD, that I should obey him ...?” (Exodus 5:2; cf. Proverbs 30:8-9), or like Israel, who “grew fat and kicked; filled with food, he became heavy and sleek. He abandoned the God who made him and rejected the Rock his Savior” (Deuteronomy 32:14-15). Accordingly, Deuteronomy 6:11-12 warned the Israelites: “[W]hen you eat and are satisfied, be careful that you do not forget the LORD who brought you out of Egypt, out of the land of slavery.” Passages like this remind us that money is an eternal liability; the more we have the harder it is to trust is God. It’s that simple. As Jesus said, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (Mark 10:25). Because of the perils of prosperity are so great, wisdom calls us to ask God for neither poverty nor riches (Proverbs 30:8-9), just as our Lord taught us to pray, “Give us today our daily bread” (Matthew 6:11). Compare this passage with the example of King Solomon in key passage Deuteronomy 17:14-12.
Deuteronomy 6:13-19 — See key passage Deuteronomy 12:1-4.
Deuteronomy 6:20-25 — See key passage Deuteronomy 6:6-9. See James theme essay Warning to the Rich.
Deuteronomy 7:6 (Key Passage) — God’s Treasured Possession: The covenant relationship God shares with his people hinges on the idea of belonging. God chose his people to be his “treasured possession”—“a technical term from the economic sphere indicating very valuable property, or treasure like gold and silver” (Patrick Miller, Deuteronomy, 111). Similarly, Deuteronomy 10:14-15 says, “To the LORD belong the heavens ... Yet the LORD set his affection on your forefathers and loved them.” When we look for something in addition to this relationship of belonging for joy and consolation, the problem is not that we want too much but too little. Our deepest feelings of despair and dissatisfaction do not ultimately spring from a lack of possessions or belongings but from a failure to recognize that we belong to God. Accordingly, Deuteronomy 28:68b indicates that the worst possible thing that anyone can experience is a lack of belonging: “[Y]ou will offer yourselves for sale to your enemies as male and female slaves, but no one will buy you.” Comfort can only come when God’s Holy Spirit teaches us that satisfaction springs not from what is ours, but from whose we are. See also Leviticus 26:12; Psalm 24:1; Jeremiah 3:22; Zechariah 2:8-10, 12; 8:2; 13:9; Romans 14:7, 8; 1 Corinthians 3:23; 6:19-20; Titus 2:14; Revelation 21:2-3.
Deuteronomy 7:12-16 — See key passage Deuteronomy 4:1-40 and note on Deuteronomy 7:1-11.
Deuteronomy 7:17-19 — The Israelites were not to be frightened of the other nations even when they appeared “stronger” than they were (Deuteronomy 7:17). Instead of being intimidated they were to remember how God had protected and generously provided for them in the past by bringing them out of Egypt with a “mighty hand and outstretched arm” (Deuteronomy 7:19). Similarly, Christians terrified by financial fears must remember how God has provided in the past through Christ’s nail pierced hands and outstretched arms. Our Lord has demonstrated his ability to provide even beyond what we could ask or imagine, and he promises that he will never leave us nor forsake us (Hebrews 13:5). See Psalms theme essay Satisfaction and Matthew theme essay God as Father. See also note on Matthew 6:25-34.
Deuteronomy 7:25-26 — Nowhere was the threat of being contaminated by the other nations more apparent than in the area of idolatry (also see note on Deuteronomy 7:1-11). Because the Canaanites’ gods were covered with silver and gold, it would have taken great faith for the Israelites to “utterly abhor and destroy” these precious materials as they were commanded (Deuteronomy 7:26b). Similarly, today we are tempted and distracted by the lucrative gods of our own day. God commanded the Israelites not to “bring a detestable thing into your house or you, like it, will be set apart for destruction.” Yet even Christians find it very difficult to refrain from bringing the materialistic influence of the secular culture right into our homes—especially in the form of media. We are bombarded by unending ads that cause us to set our heart’s desire on the pleasures and possessions of this world. In the New Testament the apostle Paul says that those who give way to these desires are idolaters (Ephesians 5:5; Colossians 3:5). American materialism may be different in form, but it is no different in substance from the worship pagan idols many centuries ago. As Jesus said, no one can have two masters: “You cannot serve both God and Money” (Matthew 6:24). Like ancient Israel, if we do not take vigorous actions to separate ourselves from the enticements of our culture we ourselves will be in danger of being destroyed (c.f. Luke 8:14). Also see note on Deuteronomy 7:1-11. See Deuteronomy theme essay Prosperity Idols and Colossians theme essay Idolatry Is Worthless.
Deuteronomy 8:1-20 (Key Passage) — Remembering the Lord’s Providence: This passage exhorts us to remember the Lord because “it is he who gives [us] the ability to produce wealth” (Deuteronomy 8:18). Even when our finances fluctuate between the economic extremes of wealth and poverty, we are called to unwavering trust and humility.
Deuteronomy 8:1-6 — Following the now familiar exhortation to obey God’s commands (compare Deuteronomy 8:1 with key passages Deuteronomy 4:1-40; 5:31-63; 10:10-19), God’s people are called to remember how the Lord led them through the wilderness, caused them to grow hungry and then provided them with food. Deuteronomy 8:2 explains that God purposefully used the Israelites’ hunger and the scarcity of their resources to “humble” and “test” them. In the New Testament the apostle James tells us that God often uses difficult circumstances like financial needs that we encounter to make us “mature and complete, not lacking anything” (James 1:4). This provides a much-needed antidote to our natural way of thinking. Isn’t it ironic that we come to be “mature and complete, not lacking anything” through serious encounters with things like hunger and poverty—not by getting all the things that we want or seeing all our plans succeed (c.f. James 4:13-16)? Perfection comes through trials of many kinds. So, rather than viewing our economic struggles and sacrifices as a sign of emptiness or abandonment, we are called to view such experiences as opportunities to be made perfect and whole (Psalm 119:71). We must remember that God disciplines us because we are his sons. Even Jesus, the only begotten Son of God, was made perfect through what he suffered (Hebrews 5:8). When he was hungry and tempted by the devil, Jesus remembered God’s provision and said, “Man does not live on bread alone ...” (Matthew 4:4).
Deuteronomy 8:7-17 — The Lord told his people that he was bringing them into a good and spacious land flowing with milk and honey. This is the proverbial description of the land of Canaan, which was known as a place that oozed with the best of what creation had to offer. Clearly, God desired to bless his people abundantly. Yet because he was well aware of the fact that affluence can lead to amnesia, God warned his people to “Be careful that you do not forget the LORD your God ... Otherwise, when you eat and are satisfied ... and your silver and gold increase ... then your heart will become proud ... [and] you may say to yourself, ‘My power and the strength of my hands have produced this wealth for me’ ” (Deuteronomy 8:11-17). Money makes us feel mighty. These words channel the spirit of the “rich fool” against which Jesus warned in his parable, the arrogant attitude that says, “You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry” (Luke 12:19). Although poverty and suffering can engender mistrust, peace and prosperity can eliminate the feeling that we need to trust God at all—like Pharaoh, who asked Moses, “Who is the LORD ...?” (cf. Exodus 5:2; Proverbs 30:8-9). This is why Jesus said that it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God (Mark 10:25). See James theme essay Warning to the Rich.
Deuteronomy 8:18-20 — It should come as no surprise that God is positive and even enthusiastic about the goodness of industry and wealth creation. It is good precisely because it comes from his generous hand. The problem with money only comes when we forget where money comes from. Failure to remember that wealth comes from the Lord inevitably causes us to look to false wellsprings of provision and security, the very fountains from which idolatry flows.
Deuteronomy 9:7-28 — After Moses had gone up the mountain to speak with God, the people made for themselves a golden calf to worship (presumably with the plunder God provided from the Egyptians, Exodus 12:33-36). See Exodus 32:1-6. See Deuteronomy theme essay Prosperity Idols and Colossians theme essay Idolatry Is Worthless.
Deuteronomy 10:12-13 — See key passage Deuteronomy 6:5.
Deuteronomy 10:14-15 — See key passage Deuteronomy 7:6.
Deuteronomy 10:17-19 (Key Passage) — Father of the Fatherless: God’s impartiality makes him partial to the poor. In fairness God favors the fatherless and receives the rejected. They have a special place in his affections because God is not blind to the harsh inequalities of this world (Proverbs 13:23, Psalm 10:14). While no human life is worth more or less than any other, regardless of wealth or poverty (Exodus 30:15), God finds prejudice, oppression and injustices like bribery intolerable. He has chosen to humble the exalted and to exalt the humble (Matthew 23:12), to bring woe to the rich and well fed (Luke 6:24-25), and laughter and satisfaction to the poor (Luke 6:20-22; cf. Luke 1:51-53 and 16:19-31). If poverty moves God to actions on behalf of the poor and oppressed, why do we remain unmoved when it comes to the use of our money and possessions? Perhaps it is because we are paralyzed by our own personal peace and prosperity. Unlike the incarnate Christ, who responded to the prayers of the poor by emptying himself of his divine rights and taking up our physical weaknesses (Philippians 2:6-7), many of us are blind to the plight of the poor because we have not experienced it ourselves. We were not born under an overpass or forced to sleep in a manger. Yet at a deeper level, as recipients of God’s generosity in Jesus, our tendency to disassociate ourselves from the poor is fundamentally sinful (James 2:1-4). Much like the Israelites, we have been redeemed from slavery to sin, and our experience of spiritual poverty ought to generate generosity in response to the physical needs of the poorest among us (2 Corinthians 8:9). After all, the Christian life begins with the confession of one’s own sin and personal poverty. Christian generosity is about giving materially as those who have received spiritually (1 John 3:16-19). Some have sought theological escape from the impact our salvation should have on the way we use our money and resources, arguing that Jesus only came to alleviate “spiritual” poverty. But this is to empty our salvation of the practical application on which Scripture insists: “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27). See Psalms theme essay Prayers of the Poor and Matthew theme essay God as Father.
Deuteronomy 12:1-4 (Key Passage) — Economics of Idolatry: This passage contrasts the true worship of God and the pagan fertility cults of the Canaanite nations. It announces the command to destroy the high places “where the nations you are dispossessing worship their gods. Break down their altars, smash their sacred stones, and burn their Asherah poles ... You must not worship the LORD your God in their way” (Deuteronomy 12:2-4). More than anything else, “their way” of worship (Deuteronomy 12:2-4, 30-31) was designed to “manipulate the deity” (The IVP Bible Background Commentary: Old Testament, 175). The spreading trees, altars, sacred stones and Asherah poles were all ritual objects used in fertility cult practices to gain favor with gods like Baal in his capacity as lord over the fertile land and the abundant harvest (Dictionary of Deities and Demons in the Bible, 133-134). Whether or not we think of ourselves as idol worshipers today, it is important for us to recognize the similarities that exist between the fertility gods of the Canaanite nations and the materialistic gods of our own culture. Fertility gods played a key role in ancient agricultural economies. They were viewed as powerful symbols of prosperity and economic vitality. The people didn’t participate in fertility rituals simply because they liked them; rather, the incentives for idolatry were primarily economic. They worshiped fertility gods as a means of securing their prosperous conditions, life and welfare in a volatile world. Similarly, today we are tempted and distracted by the gods of economic security, materialism, covetousness and greed, seeking to acquire or cling to vain things in an attempt to find safety and satisfaction for ourselves. In the New Testament, Paul labels this idolatry (Ephesians 5:5; Colossians 3:5). American materialism may be different in form, but it is no different in substance from the fertility cults of Baal and Asherah many centuries ago. As Jesus said, no one can have two masters, “You cannot serve both God and Money” (Matthew 6:24). See Deuteronomy theme essay Prosperity Idols, Psalms theme essay Satisfaction and Colossians theme essay Idolatry Is Worthless.
Deuteronomy 12:4-7 (Key Passage) — Guidelines for Giving: The commandment to love the LORD our God wholeheartedly (Deuteronomy 6:5) and our neighbor as ourselves (Matthew 22:39) is the ultimate standard we must use to measure and constantly reevaluate our giving because Jesus said, “All the Law and the Prophets hang on these two commandments” (Matthew 22:40). However, the Old Testament also provided other supplementary guidelines for giving. By coming to a better understanding the basic principles that stand behind these supplementary guidelines for giving, we will improve our ability to practice wholehearted love for God and each other with our material resources and possessions:
Deuteronomy 12:4-5, 7 — In the Old Testament, God’s people encountered God’s presence through sacrificial giving (Leviticus 9:6-7). However, in contrast to the practices of the surrounding Canaanite nations, Israel’s sacrificial worship was to be centralized at a very specific, non-arbitrary location that God would choose for himself (Deuteronomy 12:5)—which we later find was at the temple in Jerusalem. Later, in the New Testament, we find that one of the primary reasons why Israel’s giving was supposed to take place at a very specific location was because the gift of God’s Holy Spirit had not yet been poured out into the hearts of believers. However, today, God has given us his Spirit, and so God’s people are now his dwelling place (1 Corinthians 6:19). This is why it is so important that we give to our brothers and sisters who are in need. God calls us to keep his house in good repair by considering others more significant than ourselves and prioritizing their needs over our own (Philippians 2:5-11). Indifference toward the needs of other Christians in our own churches or around the world is no different from indifference toward God’s very dwelling place or the person of Jesus Christ himself. Because of this reality, God tells us that those who refuse to give to brothers and sisters who are in need will be cast away from his holy presence forever (Mathew 25:44-46; cf. 1 John 3:16-18). This is because the salvation that Jesus brought was not only meant to reconcile us to God alone, but it also was meant to bring us into a fuller appreciation of his presence through fellowship with our brothers and sisters, especially as we grow more and more generous and willing to share (Acts 2:44-47; 4:32-37; Hebrews 11:40; 13:15-16; 1 John 1:3-4; 3:16-18).
Deuteronomy 12:6 — This verse provides a good illustration of the fact that we can never reduce the greatest commandment to love the LORD our God wholeheartedly and our neighbor as our self (Matthew 22:39) to a mere percentage of our income. As we see from this passage, in the Old Testament, the tithe was not the only standard of giving; the law anticipated an array of other obligatory sacrifices and voluntary offerings as well. In light of this, any attempt to “quantify” what it means to love God wholeheartedly will inevitably lead to (1) a false sense of self-righteousness or (2) a false sense of guilt. This is not to say that the principle of the tithe and other supplementary standards of giving that we find in the Old Testament are devoid of ethical authority or contemporary significance. God’s law reveals his unchanging nature, and his law was very specific in the way it detailed meticulous guidelines for giving. However, we must not allow the details to cause us to forget that the ultimate standard for giving is loving God and others wholeheartedly—with everything we have and possess. In the New Testament, Jesus teaches that pursuing justice and mercy is far more important than a specific percentage of giving (Matthew 23:23). If our churches are content to offer some arbitrary standard of generosity, we risk undermining the command of Jesus to love others as we have been loved (1 John 3:16-19, 2 Corinthians 8:9, Matthew 22:39-40; Luke 3:7-14). Instead of an arbitrary standard, biblical generosity offers us the chance to recognize God’s complete care for us spiritually and physically, and it asks what we can do as a result for others in spiritual and material need. If we properly understand God’s care for us as the perfect Father, there is nothing we cannot give away for his sake (Luke 12:22-34; Matthew 6:25-33). Jesus himself, who is not just our Savior but also our model (2 Corinthians 8:9; 1 John 3:16-19; Colossians 1:24), shows us that even if such generosity costs us our lives, it becomes an investment that can never be taken away (Luke 12:33-34; Matthew 19:27-29). See Matthew theme essay God as Father.
Deuteronomy 12:8-14 — See key passage Deuteronomy 12:4-7.
Deuteronomy 12:16 — The prohibition against eating blood reminds us of God’s absolute ownership of everything. By recognizing God’s exclusive rights to the blood, the source of life (Deuteronomy 12:24; Leviticus 17:11), the Israelites not only recognized God’s ownership of life but also his sovereignty over death. Moreover, this prohibition reminds us that that death and decay are ultimately not God’s will nor part of his design for creation.
Deuteronomy 12:18 — See note on Deuteronomy 12:4-5, 7.
Deuteronomy 14:22-29 (Key Passage) — Tithes: The commandments to love the LORD our God wholeheartedly (Deuteronomy 6:5) and our neighbor as ourselves (Matthew 22:39) are the ultimate standard we must use to measure and reevaluate our giving, for Jesus said “All the Law and the Prophets hang on these two commandments” (Matthew 22:40). However, the Old Testament also provided supplementary guidelines for giving like the tithe (see also key passage Deuteronomy 12:4-7). By better understanding the basic principles behind these supplementary guidelines, we will be better able to express love for God and each other with our material resources and possessions:
Deuteronomy 14:22 — The words “be sure” provide a forceful reminder that what follows must not be neglected. The tithe affirmed the fact that Israel was entering a land which was given as a gift to them from its ultimate owner, who continued to hold the deed to everything in the land (Leviticus 25:23). The tithe was linked to the land’s produce and was based more generally upon the principle of giving upon one’s increase (cf. 2 Corinthians 9:11). Presumably, however, disinherited day-laborers and city dwellers who did not own land would not have been expected to tithe since their incomes would not necessarily have come in the form of produce from the land. This would seem to suggest that in situations of destitution and urbanization, God’s people would not necessarily have been expected to give in the form of a tithe. In fact, landless day-laborers likely would have been considered to be among the “poor” and therefore would stand to gain from Israel’s community meals and triennial tithe (Deuteronomy 14:26, 28). However, even the poor were expected to bring various obligatory sacrifices (as illustrated by Jesus’ parents in Luke 2:24) and the law anticipated other voluntary offerings as well (Leviticus 1-7). Similarly, the New Testament commends poor people who express love for God and neighbor by giving sacrificially (Mark 12:33-44; Luke 21:1-4; 2 Corinthians 8:1-5).
Deuteronomy 14:23-26 — Deuteronomy makes a distinct contribution to our understanding of the social dimensions of the tithe. In this passage we find that the Israelites’ tithes were intended to furnish a meal that was eaten before God (Deuteronomy 14:23) and in joyful celebration with one’s family (Deuteronomy 14:26). However, because it is highly unlikely that a single family could consume a tenth of their annual produce in a single meal, these annual meals were, presumably, a community celebration—a tangible expression of love for God and neighbor. It is also worth noting that Deuteronomy’s instructions for the tithe place a premium on human enjoyment. For example, we read that the Israelites who happened to live too far away from the sanctuary were permitted to bring their tithes in the form of silver. Then, after making the journey, they were able to buy whatever they wanted to celebrated the feast (Deuteronomy 14:26)—a good illustration of the fact that God blesses us in and through our giving (cf. Proverbs 11:24-27; Acts 20:35b).
Deuteronomy 14:27-29 — This section provides instructions for a triennial tithe that was distributed to meet the basic needs of the Levites who had no inheritance in the land (Numbers 18:20-21) and the economically powerless: aliens, fatherless, widows and other similarly disadvantaged members of society. Perhaps more than any other, this once-every-three-year tithe is reflected when we give to our local churches in order to compensate ministry leaders for the work they do (cf. 1 Corinthians 9:13-14) and support the poor through the work of church diaconal ministries. Such giving is strategic because it is organized by the local church and distributed to the poor and needy (Deuteronomy 14:28a). We should also note that the law motivates God’s people to obey with economic incentives. In Deuteronomy 14:29b the Israelites are told that if they are obedient in the area of the tithe, they will be blessed by God “in all the work of [their] hands.” See Leviticus, Numbers and Deuteronomy theme essay Tithing and Generosity and Numbers theme essay Supporting Ministers and Missionaries.
Deuteronomy 15:1-18 (Key Passage) — The Year of Release: The year of release places a restraining order on the inertia of economics, which causes the rich to accumulate more and more even as the poor grow poorer. Regardless of how much debt the poor may have incurred, and apparently regardless of the reason for debt accumulation, the year of release provided a comprehensive program of debt cancellation (Deuteronomy 15:1-11) and liberation from indentured servitude (15:12-18). This radical economic legislation was grounded in Israel’s identity as a nation that had experienced God’s liberating generosity first hand (15:4b, 15; cf. 16:9-12; 24:18, 22). The release from bondage in Egypt and inheritance of the promised land was intended to manifest itself in Israel’s economic life, eliminating poverty (15:4) and producing a culture of radical generosity (15:8, 10, 13-14). See Leviticus theme essay Jubilee and Jesus.
Deuteronomy 15:1-3 — The law emphasized special economic responsibilities within the covenant community. Every seven years creditors were commanded to cancel all outstanding debts for their fellow Israelites while they were permitted to collect payment from foreigners. Similarly, the New Testament reminds us that neglecting the material needs of our brothers and sisters in Christ is nothing short of denying Christ himself (Matthew 25:41-45; 1 John 3:16-18).
Deuteronomy 15:4-6 — The ideal at which the law of release aimed is announced in Deuteronomy 15:4a: “[T]here should be no poor among you ...” The liberating generosity that Israel had experienced as a nation was to be experienced by individual Israelites as well. Deuteronomy 15:4b makes this connection between Israel’s national blessing and the trickle down effect it should have: There will be no poor if you obey God’s law because God’s blessings are enough to go around. God had not blessed the nation of Israel so that an elite few could amass wealth. Rather, God had promised to enrich his people in every way so that they could be generous on every occasion (Deuteronomy 15:4b; cf. 2 Corinthians 9:11). In the New Testament we read that this ideal was realized in the early church community that is described in Acts 2:44; 4:32-35. There were no poor among this early body of believers, for everyone held their possessions in common. Old Testament scholar Christopher Wright observes that Luke seems to have intentionally alluded to Deuteronomy 15:4 in Acts 4:34 by using similar language. In the book of Acts we find that the early church “desired to give their exuberant spiritual unity (Acts 4:32) the manifestation of economic equality. This is the same pattern as the socio-economic thrust of the Old Testament. The messianic community embodied the social and spiritual fulfillment of the Old Testament in its day-to-day life” (Christopher Wright, Walking in the Ways of the LORD, 168).
Deuteronomy 15:9-10 — Deuteronomy 15:9 anticipates those who would look for loopholes in the law of release. It warns against making excuses or rationalizations that would keep one from giving generously. Those who try to wiggle out of their obligation to care for the poor are in danger of God’s judgment (Deuteronomy 15:9b; cf. Deuteronomy 23:21-22; 24:15; Leviticus 20:20; Numbers 9:13; 18:22; Matthew 25:41-44; James 14-17; 1 John 3:16-18). Instead, there is the call to “Give generously ... without a grudging heart; and then because of this the LORD your God will bless you in all the work of your hands ...” (Deuteronomy 15:10; cf. Proverbs 11:24-28).
Deuteronomy 15:11 — This is not a hopeless resignation to the reality of poverty. Rather, it is a positive affirmation of the role of generosity in God’s economy. Because there always will be poor people in an imperfect world, God commands us to be “openhanded” toward the poor (John 12:8). Similarly, Jesus’ reference to the poor “always being with you” is not an invitation to ignore the poor, but an injunction to do just the opposite. Jesus’ point could be paraphrased: “You have me with you now, but when I’m gone, I have chosen to designate the poor as the proper recipients of all gifts that are given my name” (see also Matthew 25:37-40).
Deuteronomy 15:12-18 — When slaves were released, they were to be generously supplied for life after slavery. They were not to be sent away “empty-handed” because God had not sent Israel away empty-handed when they left the land of bondage with Egypt’s plunder (Exodus 3:21-22, 12:33-36). The supplies which masters gave to former slaves were supposed to correspond to the generosity that God had shown Israel when they were released from slavery in Egypt (Deuteronomy 15:15; cf. 2 Corinthians 9:11). Likewise, today, Christians are called to give in a way that mirrors the generosity we’ve experienced: “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich” (2 Corinthians 8:9).
Deuteronomy 15:19-23 — See note on Deuteronomy 14:23-26.
Deuteronomy 16:9-12 — The Feast of Weeks, also called “Pentecost,” was a harvest festival celebrated with the “firstfruits” of the crops. God’s people were commanded to give gifts “in proportion” to the agricultural blessings that they had received from God’s hand. These gifts or firstfruits were given in reliance on God’s providence and in recognition of the fact that God owns the whole harvest. Similarly, Christians are called to give “in proportion” or “according to what one has, not according to what [one] does not have,” for God makes us “rich in every way so that we can be generous on every occasion” (2 Corinthians 8:12; 9:11).
Deuteronomy 16:13-15 — The Feast of Weeks, also called “Pentecost” or “Harvest,” was a festival celebrated with the “firstfruits” of the crops. God’s people were called to respond to his agricultural blessings with gifts from the harvest itself. These firstfruits were given in reliance on God’s providence and in recognition of the fact that God owns the whole harvest. The instructions for the Feast of Weeks emphasize the fact that other burnt and grain offerings were to be offered in addition to the people’s firstfruits. Similarly, many Christian traditions emphasize the importance of generosity during the holidays (particularly Christmas and Easter), such as contributions to churches and ministries, foster care children, widows and single parents, retired ministers and missionaries, etc. All such acts of generosity are within the general spirit of the Old Testament’s holidays and festivals. See notes on Exodus 3:18, 21-22; 13:1-2; 13:11-13; 13:14-16; Leviticus 19:23-25; Numbers 28:26-31.
Deuteronomy 16:16-17 — See note on Deuteronomy 16:9-12 and 16:13-15.
Deuteronomy 16:18-20 — See notes on Deuteronomy 1:16-17 and Exodus 23:8. See Leviticus, Numbers and Deuteronomy theme essay Tithing and Generosity.
Deuteronomy 17:14-20 (Key Passage) — Don’t Heap Up Power, Possessions or Pleasure: The profile of the king presented in this passage is striking. According to the law, the ideal king would not be allowed to amass the earthly wealth and other trappings that are usually expected of royalty. Indeed, wealth and power are not merely absent from the law’s description of the ideal king, but they also are explicitly rejected as utterly inappropriate for the leader of the land (Deuteronomy 17:16-17). Rather than a uniquely privileged individual, the king was intended to be the quintessential example of humility and obedience to the Law for every Israelite to follow, forsaking wealth for a life of simplicity like many of his subjects. Accordingly, he was not to “consider himself better than his brothers” (Deuteronomy 17:20). Of course, we know that Israel’s monarchs failed to live up to this simple standard. Especially notable here is Solomon, who failed to obey God’s command to avoid heaping up gold and silver, going to Egypt for horses and power, and obtaining literally hundreds of wives. We tend to read Solomon’s downfall as only having to do with his wives (1 Kings 11:1-8). But once we read 1 Kings 10:14-29 in light of Deuteronomy 17, it becomes clear that heaping up women is only the culmination of Solomon’s decline (meaning the chapter division at the end of chapter 10 is somewhat misleading). By heaping up gold and silver and power, he put himself in danger of wandering from the Lord and the Law. Until Solomon’s perfect Son came to be King of kings and Lord of lords, we lacked the model of humility and obedience for all to follow. Instead of a palace, Jesus was born in a barn and lived a homeless life without accumulating any earthly wealth whatsoever. Finally, to announce his kingship and to reveal the true nature of his rule, our Lord borrowed a donkey (Zechariah 9:9; Matthew 21:1-9), rode into Jerusalem and died for his subjects. Today, we are always tempted to heap up possessions, power and pleasure. But we are no wiser than Solomon. While these are good things, heaping them up—though it seems wise—will in the end harm us if we become proud and puffed up by power, use cutthroat business tactics to gain prosperity, or are otherwise led to neglect God’s command to love him and others with all we have (Luke 16:19-31, 12:15-21) because we are distracted by other pleasures and entertainments.
