Love flows out of our deep gratitude for His love for us, rather than out of our likes and dislikes. “We love Him because He first loved us” (1 John 4:19). Our fear and love for God enable us to walk willingly in obedience to God’s law.
Someone shared with me her observation about two bosses. One is loved but not feared by his subordinates. Because they love their boss but don’t respect his authority, they don’t follow his guidelines. The other boss is both feared and loved by those who serve under him, and their good behavior shows it.
The Lord desires that His people both fear and love Him too. Today’s Bible passage, Deuteronomy 10, says that keeping God’s guidelines involves both. In verse 12, we are told “to fear the Lord your God” and “to love Him.”
To “fear” the Lord God is to give Him the highest respect. For the believer, it is not a matter of feeling intimidated by Him or His character. But out of respect for His person and authority, we walk in all His ways and keep His commandments. Out of “love,” we serve Him with all our heart and with all our soul—rather than merely out of duty (v.12).
We are here most plainly directed in our duty to God, to our neighbor, and to ourselves.
1. We are here taught our duty to God, both in the dispositions and affections of our souls and in the actions of our lives, our principles and our practices. (1.) We must fear the Lord our God, v. 12, and again v. 20. We must adore his majesty, acknowledge his authority, stand in awe of his power, and dread his wrath. This is gospel duty, Rev. 14:6, 7. (2.) We must love him, be well pleased that he is, desire that he may be ours, and delight in the contemplation of him and in communion with him. Fear him as a great God, and our Lord, love him as a good God, and our Father and benefactor. (3.) We must walk in his ways, that is, the ways which he has appointed us to walk in. The whole course of our conversation must be conformable to his holy will. (4.) We must serve him (v. 20), serve him with all our heart and soul (v. 12), devote ourselves to his honour, put ourselves under his government, and lay out ourselves to advance all the interests of his kingdom among men. And we must be hearty and zealous in his service, engage and employ our inward man in his work, and what we do for him we must do cheerfully and with a good will. (5.) We must keep his commandments and his statutes, v. 13. Having given up ourselves to his service, we must make his revealed will our rule in every thing, perform all he prescribes, forbear all the forbids, firmly believing that all the statutes he commands us are for our good. Besides the reward of obedience, which will be our unspeakable gain, there are true honour and pleasure in obedience. It is really for our present good to be meek and humble, chaste and sober, just and charitable, patient and contented; these make us easy, and safe, and pleasant, and truly great. (6.) We must give honour to God, in swearing by his name (v. 20); so give him the honour of his omniscience, his sovereignty, his justice, as well as of his necessary existence. Swear by his name, and not by the name of any creature, or false god, whenever an oath for confirmation is called for. (7.) To him we must cleave, v. 20. Having chosen him for our God, we must faithfully and constantly abide with him and never forsake him. Cleave to him as one we love and delight in, trust and confide in, and from whom we have great expectations.
2. We are here taught our duty to our neighbour (v. 19): Love the stranger; and, if the stranger, much more our brethren, as ourselves. If the Israelites that were such a peculiar people, so particularly distinguished from all people, must be kind to strangers, much more must we, that are not enclosed in such a pale; we must have a tender concern for all that share with us in the human nature, and as we have opportunity; (that is, according to their necessities and our abilities) we must do good to all men. Two arguments are here urged to enforce this duty:—(1.) God’s common providence, which extends itself to all nations of men, they being all made of one blood. God loveth the stranger (v. 18), that is, he gives to all life, and breath, and all things, even to those that are Gentiles, and strangers to the commonwealth of Israel and to Israel’s God. He knows those perfectly whom we know nothing of. He gives food and raiment even to those to whom he has not shown his word and statutes. God’s common gifts to mankind oblige us to honour all men. Or the expression denotes the particular care which Providence takes of strangers in distress, which we ought to praise him for (Ps. 146:9, The Lord preserveth the strangers), and to imitate him, to serve him, and concur with him therein, being forward to make ourselves instruments in his hand of kindness to strangers. (2.) The afflicted condition which the Israelites themselves had been in, when they were strangers in Egypt. Those that have themselves been in distress, and have found mercy with God, should sympathize most feelingly with those that are in the like distress and be ready to show kindness to them. The people of the Jews, notwithstanding these repeated commands given them to be kind to strangers, conceived a rooted antipathy to the Gentiles, whom they looked upon with the utmost disdain, which made them envy the grace of God and the gospel of Christ, and this brought a final ruin upon themselves.
3. We are here taught our duty to ourselves (v. 16): Circumcise the foreskin of your hearts. that is, “Cast away from you all corrupt affections and inclinations, which hinder you from fearing and loving God. Mortify the flesh with the lusts of it. Away with all filthiness and superfluity of naughtiness, which obstruct the free course of the word of God to your hearts. Rest not in the circumcision of the body, which was only the sign, but be circumcised in heart, which is the thing signified.” See Rom. 2:29. The command of Christ goes further than this, and obliges us not only to cut off the foreskin of the heart, which may easily be spared, but to cut off the right hand and to pluck out the right eye that is an offence to us; the more spiritual the dispensation is the more spiritual we are obliged to be, and to go the closer in mortifying sin. And be no more stiff-necked, as they had been hitherto, ch. 9:24. “Be not any longer obstinate against divine commands and corrections, but ready to comply with the will of God in both.” The circumcision of the heart makes it ready to yield to God, and draw in his yoke.
II. We are here most pathetically persuaded to our duty. Let but reason rule us, and religion will.
1. Consider the greatness and glory of God, and therefore fear him, and from that principle serve and obey him. What is it that is thought to make a man great, but great honour, power, and possessions? Think then how great the Lord our God is, and greatly to be feared. (1.) He has great honour, a name above every name. He is God of gods, and Lord of lords, v. 17. Angels are called gods, so are magistrates, and the Gentiles had gods many, and lords many, the creatures of their own fancy; but God is infinitely above all these nominal deities. What an absurdity would it be for them to worship other gods when the God to whom they had sworn allegiance was the God of gods! (2.) He has great power. He is a mighty God and terrible (v. 17), who regardeth not persons. He has the power of a conqueror, and so he is terrible to those that resist him and rebel against him. He has the power of a judge, and so he is just to all those that appeal to him or appear before him. And it is as much the greatness and honour of a judge to be impartial in his justice, without respect to persons or bribes, as it is to a general to be terrible to the enemy. Our God is both. (3.) He has great possessions. Heaven and earth are his (v. 14), and all the hosts and stars of both. Therefore he is able to bear us out in his service, and to make up the losses we sustain in discharging our duty to him. And yet therefore he has no need of us, nor any thing we have or can do; we are undone without him, but he is happy without us, which makes the condescensions of his grace, in accepting us and our services, truly admirable. Heaven and earth are his possession, and yet the Lord’s portion is his people.
2. Consider the goodness and grace of God, and therefore love him, and from that principle serve and obey him. His goodness is his glory as much as his greatness. (1.) He is good to all. Whomsoever he finds miserable, to them he will be found merciful: He executes the judgment of the fatherless and widow, v. 18. It is his honour to help the helpless, and to succour those that most need relief and that men are apt to do injury to, or at least to put a light upon. See Ps. 68:4, 5; 146:7, 9. (2.) But truly God is good to Israel in a special obligations to him: “He is they praise, and he is thy God, v. 21. Therefore love him and serve him, because of the relation wherein he stands to thee. He is thy God, a God in covenant with thee, and as such he is thy praise,” that is [1.] “He puts honour upon thee; he is the God in whom, all the day long, thou mayest boast that thou knowest him, and art known of him. If he is thy God, he is thy glory.” [2.] “He expects honour from thee. He is thy praise,” that is “he is the God whom thou art bound to praise; if he has not praise from thee, whence may he expect it?” He inhabits the praises of Israel. Consider, First, The gracious choice he made of Israel, v. 15. “He had a delight in thy fathers, and therefore chose their seed.” Not that there was any thing in them to merit his favour, or to recommend them to it, but so it seemed good in his eyes. He would be kind to them, though he had no need of them. Secondly, The great things he had done for Israel, v. 21, 22. He reminds them not only of what they had heard with their ears, and which their fathers had told them of, but of what they had seen with their eyes, and which they must tell their children of, particularly that within a few generations seventy souls (for they were no more when Jacob went down into Egypt) increased to a great nation, as the stars of heaven for multitude. And the more they were in number the more praise and service God expected from them; yet it proved, as in the old world, that when they began to multiply they corrupted themselves.
Everyone – pantheist, atheist, skeptic, and polytheist – has to answer these questions: ‘Where did I come from? What is life’s meaning? How do I define right from wrong and what happens to me when I die?’ Those are the fulcrum points of our existence.
A few months ago I was reading an article about King Tut (his full name was Tutankhamun). The ancient Egyptian pharaoh, and artifacts from his tomb, were making a tour and would be stopping in at Chicago to be displayed at one of the museums there. As I read the article I became intrigued by a couple of things.
Back in 1922, archeologist Howard Carter led a team that unearthed the tomb of King Tut. Shortly after the tomb was opened, Carter’s canary was bitten by a Cobra A year later Lord Cameron – the man who financed the expedition – died of an infection he got while shaving. Add the rumor that King Tut’s tomb held a curse for any who would open his grave… and the media had a field day.
By 1935, they claimed there were 21 victims of the Mummy’s curse.
Now, they really had to stretch to get that number (only 6 of the 22 people present when the tomb was opened actually died over the next 12 years or so… not a dramatic number), but because of the supposed Mummy’s curse and the interest it aroused in the general public, Hollywood took notice. From that day until this, there have been over 500 movies featuring dead Pharaohs, wrapped in burial cloth, wreaking their wrath on foolish mortals who dared to disturb their tombs.
APPLY: The story of the curse of King Tut is interesting to me.
And the reason its interesting is because there really was a curse associated with his family.
But the curse didn’t affect the people who opened his tomb.
And it didn’t effect King Tut.
If I’m right, it effected his father, his uncle and his grandfather.
Tut’s mother was Nefertiti (one of the famed beauties of ancient Egypt) and his father was a Pharaoh named Amenhotep IV.
Amenhotep was not quite as famous as King Tut, but he caused quite a stir in his day because he made a major change in Egypt’s worship. Amenhotep took what had been a worship many gods (called polytheism)… and forced Egypt to worship only ONE god (monotheism)
Scholars are divided as to why Tut’s father made this dramatic change but you can be assured it wasn’t real popular at the time. People didn’t like changes in their worship back then any more than they do now. In fact, Amenhotep’s decision was so unpopular that once King Tut took the throne he immediately changed Egypt back to the many gods that everybody seemed to want.
Amenhotep IV (King Tut’s father) was the heretic King of Egypt.
He wanted Egypt to worship only one god.
That alone was worth my interest.
But even more intriguing was the fact Amenhotep IV wasn’t actually supposed to be Pharaoh. That title should have gone to his older brother – Thutmose.
Thutmose was the 1st born of his family… and he died mysteriously. No one seems to know why. (Aldred, Cyril. Akhenaten: King of Egypt. New York: Thames and Hudson Inc. 1988)
To my way of thinking this family sounds a lot like one that might have suffered from a curse. A curse known as the 10th plague of God upon Egypt.
God told Moses say to Pharaoh, ‘This is what the LORD says: Israel is my firstborn son, and I told you, “Let my son go, so he may worship me.” But you refused to let him go; so I will kill your firstborn son.’” Exodus 4:22-23
Now, I could be wrong, but…
Since King Tut’s father (Amenhotep IV) was the 2nd born, and became Pharaoh because his elder brother, the 1st born, had died of unknown causes. And since he decided – once he became Pharaoh – to abandon the many gods of his family for ONE god…
My guess is: Amenhotep was probably the 2nd born son of the Pharaoh that defied God in Exodus.
I can visualize what transpired:
Amenhotep IV would have seen the failure of Egypt’s many gods. And he would have known 1st hand that his family’s gods couldn’t save his family. And in bitterness he would have abandoned them for a more powerful god.
If one God were good enough for Moses – then one god (albeit not the God of Scripture) would be good enough for him.
If that’s true, that would make King Tut’s grandfather – Amenhotep III – the Pharaoh of Egypt during the Exodus.
Now don’t get lost here.
Amenhotep the IV was son of Amenhotep III.
And Amenhotep III was a powerful ruler who ruled Egypt for nearly 40 years. His reign was one of the most prosperous and stable periods of Egypt’s history
But Amenhotep III suffered from the curse.
His son – his 1st born son – died mysteriously.
So let’s review:
King Tut’s grandfather (Amenhotep III) would have been the Pharaoh during the Exodus. Tut’s father (Amenhotep IV) would have become the next Pharaoh sometime after Israel went on their Exodus. And King Tut himself would have restored the ancient practice of polytheism once his father died.
Ok, but we still have one Pharaoh we haven’t identified.
Who would have been the “new king who didn’t know Joseph” in Exodus 1?
Moses returned to Egypt at the age of 80, so the Pharaoh who ruled when he was born had long since died. So, who was THIS first Pharaoh mentioned in Exodus?
If my math is right that might have been Tut’s great, great, grandfather – Thutmose III.
Thutmose III loved to build things… great monuments, temples, and cities (According to Wikipedia, he built over 50 temples, including what is now the great ruins of Karnak).
That kind of building would have required a lot of labor… slave labor… slaves like maybe Israelite slaves.
In addition – Thutmose also hated people that weren’t like his people – the Egyptians.
Years before Thutmose became king, Egypt had been taken over by foreign people called Hyksos. The Hyksos ruled for about 110 years
But the Egyptian people never warmed to these new rulers.
They didn’t fit in. They weren’t “like” the Egyptians.
They lived different, ate different, and worshipped different.
And eventually the Egyptians overthrew these foreign Kings
When Thutmose became king he decided to completely remove any remaining threat of the Hyksos and he mounted 23 campaigns to finally destroy what power they still had. He was a mighty warrior that some have called the Napoleon of Egypt.
And like I said – he hated people who weren’t like his people.
Like the Hyksos.
And (perhaps) like the Israelites – because they weren’t like the Egyptians either.
· They lived different
· Ate different
· And they worshipped different than Egyptians did.
Many conservative scholars believe Joseph came to Egypt during the reign of the Hyksos. Thus Israel would have been identified as being part of the hated rule of those foreigners and thus Thutmose III would have sought to destroy Israel because he saw them as posing the same threat the Hyksos had had over his beloved nation.
So THIS is how it would have all played out (according to my way of thinking)
Thutmosis III – was the New King who didn’t know Joseph (Exodus 1:8)
Amenhotep III – (Thutmosis’ great grandson) was the Pharaoh during the Exodus (chapters 3 – 14)
Amenhotep IV – was the 2nd born son who became Pharaoh due to his brother’s death and who forced Egypt to worship only one God.
And King Tut was the king who brought Egypt back to worshipping its many false gods
Now that’s nice but YOU MIGHT ASK “what difference does that make?”
I’m glad you asked
It makes a difference because there are many “scholars” out there who would like you to think that the Bible is unreliable.
They’d like you to think you can’t trust it
That it’s historically inaccurate
That its authors borrowed from other cultures to arrive at its theology.
For example they’d like us to think that Moses didn’t come on the scene of Egypt until nearly 200 years later… and thus learned his theology about there being only “one God” from Amenhotep IV rather than the other way around (first suggested by Sigmund Freud)
Why would these skeptics believe this?
They believe it because they don’t believe in the God of the Bible.
And since they don’t believe in Him they need to explain how the Israelites could have lived in such a polytheistic world… and still ended up worshipping only ONE God. Religion evolved (say these “scholars”) and that evolution progressed from polytheism to monotheism. Thus, to their way of thinking, since there is no REAL God – then men had to make Him up.
But there is a REAL God and His Bible makes no errors in its telling of history. Archeologists have used the Bible for more than a century as a road map to find cities and civilizations that have been long buried by the sands of time.
There is no other religious book capable of that kind of accuracy!
God didn’t give us the Bible as a history book… but it IS historically accurate.
You CAN depend on it to be correct even in the smallest details.
And I believe God didn’t do that just with the Bible.
I think He left a little “trail of crumbs” in history-crumbs of evidence pointing back to His Word… evidence like the lives of King Tut and his father Amenhotep IV
Now… I want to shift gears a little here.
The curse of the Mummy was the curse of God’s judgment upon Pharaoh’s house.
Ever since the days of Thutmose III (this new king that didn’t know Joseph) God had been at war with Egypt. The Pharaoh had arranged to kill the babies of the Israelites and so God would not only free His people from their slavery but would bring judgment upon all of Egypt…and especially on the house of Pharaoh.
When the confrontation in Exodus 5 takes place Moses came into Amenhotep III’s throne room and asked permission to take Israel away. And Pharaoh declared: “Who is the LORD that I should obey him and let Israel go? I do not know the LORD and I will not let Israel go.” Exodus 5:2
Well… over the next weeks God showed this Pharaoh just WHO He was and why he should let Israel go. He brought 10 terrible plagues upon Egypt… and the last of those plagues was the death of the firstborn (except in the homes of those who had applied the blood of innocent lamb on their doorposts).
Now, what I found interesting in this part of the story was Pharaoh’s comment:
“Who is the LORD that I should obey Him?”
As I pondered on that phrase, it occurred to me that this was exactly the same attitude Satan had toward God.
Satan had declared in his heart – “Who is the LORD that I should obey Him.”
In Isaiah 14:13 we’re told that Satan had said in his heart
“I will ascend to heaven; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of the sacred mountain.”
WHO IS this supposed God that I should bow down to Him (Satan was saying) I’ll take Him down from His throne… and then I’ll be God!
Then it occurred to me that Pharaoh was a “Type” of Satan.
Pharaoh was to Israel what Satan is to us.
· held God’s people in slavery
· he was known for his cruelty
· pain, punishment and death were in his hands
· And he owned Israel (Moses had to ask his permission)
In the same way – before we became Christians – Satan
· held us in slavery
· he was known for his cruelty
· pain, punishment and death were in his hands
· And because of our sins – he OWNED us
· BUT Jesus bought us back.
Now, follow me here:
Colossians 1:18 tells us that in His death, burial and resurrection, Jesus was “… the firstborn from the dead” (repeat this for emphasis)
By His resurrection, Jesus opened the gates of hell and freed us from death’s power.
Thus… just as the death of the firstborn heralded the freedom of Israel
So also, the death of only begotten Son of God – His “firstborn” – heralded our freedom
In His death and resurrection He bought us our freedom
Every time we see someone accept Jesus by being buried in the waters of baptism and risen up to live a new life we should be reminded of this great truth. In their baptism they are re-enacting the death, burial and resurrection of Jesus and declaring that it was by His action that they were freed from sin.
One last thought.
There has always been one troubling aspect of Israel’s relationship with Pharaoh that has always puzzled me. Once they crossed the Red Sea – and for the next 40 years – whenever Israel ran into difficulties and hardships… guess where they wanted to go back to?
That’s right. They’d always talk about going back to Egypt.
In Numbers 11 we’re told that Israel began to be bored with their diet. They wanted more variety, more meat. And so they said: “We remember the fish we ate in Egypt at no cost— also the cucumbers, melons, leeks, onions and garlic.” Numbers 11:5
they’d forgotten the bitterness of their slavery when life didn’t go their way and they were tempted to return to their old way of life.
That happens to some new Christians as well.
They become bored with Christianity.
Or they face troubles that shake their faith
And they long for how life had been before they were saved.
And some even return to Egypt.
And because they turn back… they embrace the curse.
CLOSE: Michael P Green (Illustrations For Biblical Preaching – with a few changes)
When Howard Carter and his associates found the tomb of King Tutankhamen they opened up his casket and guess what they found? They found another within it covered with gold leaf.
Then they opened this 2nd casket and guess what they found? They found a third.
Inside the third casket – guess what – there was a fourth made of pure gold.
And the pharaoh’s body was in the fourth, wrapped in gold cloth with a gold face mask.
But when the body was unwrapped, it was leathery and shriveled.
No matter how elaborate the caskets.
No matter how beautiful the wrappings
What lay within was death
And no matter how they tried to preserve their bodies the Pharaohs couldn’t escape that final curse.
The curse of death.
But through Jesus we have escaped
Hebrews 2 tells us “Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death— that is, the devil— and free those who all their lives were held in slavery by their fear of death. Hebrews 2:14-15
Jesus died, was buried and rose from the dead to free us from the curse.
And that’s why we offer an invitation at the end of every service for all who would be willing to die to their sins, be buried in the waters of Christian baptism and rise up to a new life.
* Ramses (or Ramesses) II is considered by many to be Pharaoh of Exodus. However, the more conservative timetable for the Exodus (around the 1400’s) predates Ramses by over a hundred years.
* An intriguing website to check out: http://www.heptune.com/akhen.html