Deuteronomy in the New Testament

Lesson 12, December 11-17

Sabbath Afternoon

Read for This Week’s Study: Matthew 4:1-11, Deuteronomy 8:3, Acts 10:34, Galatians 3:1-14, Acts 7:37, Hebrews 10:28-31.

Memory Text: “But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” Matthew 4:4

The New Testament is saturated with the Old. That is, the inspired writers of the New Testament quoted the inspired writers of the Old as a source of authority. Jesus Himself said, “It is written” (Matthew 4:4), meaning, “It is written in the Old Testament;” and He said that “the scriptures must be fulfilled” (Mark 14:49) — meaning the Scriptures of the Old Testament. And when Jesus met two disciples on the road to Emmaus, instead of doing a miracle to show them who He was, “beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself” (Luke 24:27).

Whether using direct Old Testament quotations, or allusions, or references to stories or prophecies, the New Testament writers constantly used the Old Testament to buttress, even justify, their claims.

And among the books often quoted or referred to was Deuteronomy (along with Psalms and Isaiah). Matthew, Mark, Luke-Acts, John, Romans, Galatians, 1 and 2 Corinthians, Hebrews, the pastoral epistles, and Revelation all go back to Deuteronomy.

This week we’ll look at a few of those instances and see what truth, present truth, we can draw from them.

Escola Sabatina - Terça 7 a Sexta 10.12.21

Terça-feira, 07 de Dezembro

Deuteronómio em Jeremias

Algum tempo atrás, um jovem agnóstico procurava a verdade de modo apaixonado – qualquer que fosse essa verdade e aonde quer que ela o levasse. Por fim, ele creu em Deus Pai e em Jesus e aceitou a mensagem adventista do sétimo dia. O seu verso favorito da Bíblia era Jeremias 29:13: “E buscar-me-eis, e me achareis, quando me buscardes com todo o vosso coração”. Anos mais tarde, encontrou este verso outra vez, mas em Deuteronómio. Ou seja, Jeremias citou Moisés.

4. Leia Deuteronómio 4:23-29. Qual é o contexto desta promessa a Israel, e como se poderia esta promessa relacionar connosco hoje?

Como já vimos, o livro de Deuteronómio foi redescoberto durante o reinado do rei Josias, e foi sob o seu governo que Jeremias começou o seu ministério. Não é de admirar, então, que a influência de Deuteronómio seja vista nos escritos de Jeremias.

5. Leia Jeremias 7:1-7. O que disse Jeremias ao povo que fizesse e como se relaciona isso com o que está no livro de Deuteronómio?

Repetidamente em Deuteronómio, Moisés enfatizou como a existência na terra de Canaã era condicional e que, se desobedecessem, não permaneceriam nesse lugar. Observe o aviso específico em Jeremias 7:4, indicando que, sim, aquele era o templo de Deus e, sim, eles eram o povo escolhido, mas nada disso importava se não fossem obedientes.

Esta obediência incluía como tratavam estrangeiros, órfãos, viúvas – o que remonta diretamente a Deuteronómio e a algumas das estipulações da aliança que lhes cabiam seguir: “Não perverterás o direito do estrangeiro e do órfão; nem tomarás em penhor a roupa da viúva” (Deuteronómio 24:17; veja também Deuteronómio 24:21; 10:18, 19; 27:19).

Leia Jeremias 4:4 e compare com Deuteronómio 30:6. Qual é a mensagem ali para o povo, e como se aplica o princípio igualmente ao povo de Deus hoje?

Quarta-feira, 08 de Dezembro

O Que Pede o Senhor?

Muitos dos escritos dos profetas consistiam em apelos à fidelidade, e em particular, fidelidade à aliança, reafirmada antes de entrarem na terra. O livro de Deuteronómio descreve a reafirmação da aliança de Deus com Israel. Após 40 anos, O Senhor estava prestes a cumprir (ou começar a cumprir) mais das Suas promessas de aliança, A Sua parte do acordo. Moisés advertiu-os que cumprissem a sua parte também. Muitos dos escritos dos profetas são basicamente apelos para que o povo cumpra a sua parte na aliança.

6. O que disse o Senhor ao povo, e como se relaciona isto com o livro de Deuteronómio? Miqueias 6:1-8; Amós 5:24; Oseias 6:6

Estudiosos da Bíblia viram nestes versos de Miqueias o que é conhecido como “acção judicial da aliança”, em que o Senhor “processa” ou apresenta uma acção contra o Seu povo por quebra do acordo. Neste caso, Miqueias diz que o Senhor “tem uma demanda com o seu povo” (Miqueias 6:2), em que a palavra “demanda” (rib) pode significar disputa judicial. O Senhor entrou com uma acção judicial contra eles, imagens que implicam o aspecto legal (além do relacional) da aliança. Isto não deveria surpreender, pois, afinal, o ponto central da aliança era a lei.

Observe, também, como Miqueias pede emprestada a linguagem de Deuteronómio 10:12, 13. Porém, em vez de o citar directamente, Miqueias modifica-o trocando a “letra da lei” de Deuteronómio pelo “espírito da lei”, que é sobre ser justo e misericordioso.

Seja qual for a aparência externa de religião e piedade (sacrifícios de animais, “milhares de carneiros”), não é isso que constitui a relação de aliança de Israel com Deus. De que adianta a piedade exterior se, por exemplo, cobiçavam campos e se apossavam deles; cobiçavam casas e as tomavam; e assim, faziam “violência a um homem e à sua casa, a uma pessoa e à sua herança” (Miqueias 2:2)? Israel devia ser luz para o mundo; sobre eles as nações diriam, maravilhadas: “Este grande povo é nação sábia e entendida” (Deuteronómio 4:6). Portanto, deviam agir com sabedoria e compreensão, o que incluía tratar as pessoas com justiça e misericórdia.

Quinta-feira, 09 de Dezembro

A Oração de Daniel

Uma das orações mais famosas do Velho Testamento está em Daniel 9. Ao observar pela leitura dos escritos do profeta Jeremias que o tempo da “desolação” de Israel (Daniel 9:2), setenta anos, estava prestes a terminar, Daniel começou a orar.

E que oração! Uma súplica comovente na qual confessa os seus pecados e os pecados do seu povo, enquanto ao mesmo tempo reconhece a justiça divina no meio da calamidade que se abateu sobre eles.

7. Leia Daniel 9:1-19. Que temas estão directamente relacionados com Deuteronómio?

A oração de Daniel é um resumo sobre o que a nação tinha sido advertida em Deuteronómio sobre as consequências de não cumprir a sua parte na aliança. Daniel referiu-se duas vezes à “Lei de Moisés” (Daniel 9:11, 13), que certamente incluía Deuteronómio e, neste caso, podia estar a referir-se especificamente a ele.

Conforme Deuteronómio, eles foram expulsos da terra (Deuteronómio 4:27-31; 28) porque não obedeceram, exatamente o que Moisés tinha dito que aconteceria (Deuteronómio 31:29).

É muito trágico que, em vez de as nações ao redor dizerem: “Este grande povo é nação sábia e entendida” (Deuteronómio 4:6), Israel tornou-se um “opróbrio” (Daniel 9:16) para aquelas mesmas nações.

Nas lágrimas e súplicas de Daniel, ele jamais fez o que tantos fazem quando acontece uma tragédia: “Porquê?” Ele nunca questionou o motivo. Graças ao livro de Deuteronómio, Daniel sabia a razão de tudo. O livro de Deuteronómio deu a Daniel (e a outros exilados) a compreensão de que o mal que veio sobre eles não era apenas o destino cego, o acaso, mas os frutos da desobediência, sobre os quais tinham sido avisados.

Contudo, a oração de Daniel indicava que, apesar destes eventos, havia esperança. Deus não os abandonaria, por mais que parecesse assim. O livro de Deuteronómio ofereceu não apenas o contexto para se compreender a situação, mas também apontou para a promessa de restauração.

Leia a profecia sobre Jesus e a Sua morte na cruz (Daniel 9:24-27). Porque foi ela dada ao profeta Daniel (e a nós) no contexto do exílio de Israel e da promessa do retorno?

Sexta-feira, 10 de Dezembro

Estudo Adicional

O texto de “[Miqueias 6:1-8] é uma das grandes passagens do Velho Testamento. Como Amós 5:24 e Oseias 6:6, resume a mensagem dos profetas do 8º século. O texto começa com um exemplo de uma acção judicial de aliança em que o profeta convoca o povo a ouvir a acusação que Yahweh tem contra eles. As montanhas e colinas são o júri porque existem há muito tempo e testemunharam a maneira como Deus trata Israel. Em vez de acusar directamente Israel de quebrar a aliança, Deus pergunta se o povo tem alguma acusação contra Ele. ‘O que fiz Eu? Como te cansei?’ Diante da injustiça, alguns ‘podem-se ter cansado de fazer o bem’. Diante das oportunidades de enriquecimento rápido, alguns dos proprietários de terras podem-se ter cansado de guardar as leis da aliança.” Ralph L. Smith, Word Biblical Commentary, Micah-Malachi [Word Books, 1984], v. 32, p. 50

“Na reforma que se seguiu, o rei voltou a sua atenção para a destruição de todo o vestígio de idolatria que hatinhavia permanecido. Os habitantes da Terra tinham por tanto tempo seguido os costumes das nações que os rodeavam, de se ajoelhar diante de imagens de madeira e de pedra, que parecia estar quase além do poder humano conseguir remover cada traço desses males. Josias, porém, perseverou em seus esforços para purificar o território.” Ellen G. White, Profetas e Reis, p. 401

Perguntas para consideração:

1. Hoje estamos na posição de Israel: tendo verdades que o mundo precisava ouvir. Isto é um privilégio. Será que estamos a cumprir as nossas responsabilidades?

2. O conhecimento do livro de Deuteronómio serviu de apoio à fé dos judeus na época de Daniel? De modo semelhante, o entendimento das Escrituras ajuda-nos a lidar com dificuldades que, de outra forma, seriam desanimadoras?

3. Reveja a profecia das 70 semanas (Daniel 9:24-27). Que papel tem a aliança nesta profecia? Porque é a aliança tão importante neste contexto – e também para nós?

Sabbath School - Tuesday 7 to Friday 10.12.21

Tuesday, December 7

Deuteronomy in Jeremiah 

Years ago, a young man, an agnostic, was a passionate seeker for truth — whatever that truth was and wherever it led him. Eventually he came, not only to believe in God the Father and in Jesus, but he also accepted the Seventh-day Adventist message. His favourite verse in the Bible was Jeremiah 29:13, which reads: “And ye shall seek me, and find me, when ye shall search for me with all your heart.” Years later, however, studying his Bible, he found that verse again, but way back in the book of Deuteronomy. That is, Jeremiah got it from Moses.

Read Deuteronomy 4:23-29. What is the context of this promise to Israel, and how could it relate to us today?

As we have already seen, the book of Deuteronomy had been re-discovered during the reign of King Josiah, and it was under Josiah’s rule that Jeremiah began his ministry. No wonder, then, that the influence of Deuteronomy can be seen in the writing of Jeremiah.

Read Jeremiah 7:1-7. What is Jeremiah telling the people to do, and how does it relate to what had been written in the book of Deuteronomy?

Over and over in Deuteronomy, Moses stressed how their existence in the land of Canaan was conditional, and that if they disobeyed, they would not remain in the place that God had chosen for them. Look at the particular warning in Jeremiah 7:4, the implication being that, yes, this was God’s temple and, yes, they were the chosen people, but none of that mattered if they weren’t obedient.

And that obedience included how they treated strangers, orphans, widows — an idea that goes directly back to Deuteronomy and some of the covenant stipulations incumbent upon them to follow: “Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow’s raiment to pledge” (Deuteronomy 24:17; see also Deuteronomy 24:21; 10:18, 19; 27:19).

Read Jeremiah 4:4 and compare it to Deuteronomy 30:6. What is the message there to the people, and how does the principle equally apply to God’s people today?

Wednesday, December 8

What Does the Lord Require?

So much of the writings of the prophets consisted of appeals to faithfulness. And not just faithfulness in general, but in particular, faithfulness to the Israelites’ end of the covenant, which was reaffirmed just before they entered the land. This is what the book of Deuteronomy depicted: the reaffirmation of God’s covenant with Israel. The Lord was now, after the 40-year detour, about to fulfill (or begin to fulfill) more of His covenant promises, His end of the deal. Thus, Moses admonished them to fulfill their end, as well. Indeed, much of the writings of the prophets was basically the same: appeals for the people to uphold their side of the covenant. 

Read Micah 6:1-8. What is the Lord telling the people there, and how does it relate to the book of Deuteronomy? (See also Amos 5:24 and Hosea 6:6)

Bible scholars have seen in these verses in Micah what is known as a “covenant lawsuit” in which the Lord “sues” or brings a case against His people for violation of the covenant. In this case, Micah says that the Lord “hath a controversy with his people” (Micah 6:2), in which the word “controversy” (riv) can mean a legal dispute. That is, the Lord was bringing a legal case against them, imagery that implies the legal (besides the relational) aspect of the covenant. This shouldn’t be surprising because, after all, central to the covenant was law.

Notice, too, how Micah borrows language directly from Deuteronomy: “And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul, To keep the commandments of the Lord, and his statutes, which I command thee this day for thy good?” (Deuteronomy 10:12, 13). Instead, though, of quoting it directly, Micah modifies it by exchanging the “letter of the law” of Deuteronomy for the “spirit of the law,” which is about being just and merciful.

What seems to be happening here is that, whatever the outward appearance of religion and piety (lots of animal sacrifices, i.e., “thousands of rams”), that’s not what constitutes Israel’s covenant relationship with God. What good is all this outward piety if, for example, “they covet fields, and take them by violence; And houses, and take them away: So they oppress a man and his house, Even a man and his heritage” (Micah 2:2)? Israel was supposed to be a light to the world, about which the nations would say, with wonder: “Surely this great nation is a wise and understanding people” (Deuteronomy 4:6). Hence, they were to act with wisdom and with understanding, which included treating people with justice and mercy. 

Thursday, December 9

Daniel’s Prayer

One of the most famous prayers in all the Old Testament is in Daniel 9. Having learned from reading the prophet Jeremiah that the time of Israel’s “desolations” (Daniel 9:2), seventy years, was soon to be up, Daniel earnestly began praying. 

And what a prayer it was — a poignant and tearful supplication in which he confesses his sins and the sins of his people, while at the same time acknowledging God’s justice amid the calamity that had befallen them. 

Read Daniel 9:1-19. What themes can you find that are related directly back to the book of Deuteronomy? 

Daniel’s prayer is a summary of exactly what the nation had been warned about in Deuteronomy regarding the fruits of not keeping their end of the covenant. Twice Daniel referred back to “the law of Moses” (Daniel 9:11, 13), which certainly included Deuteronomy and, in this case, might have been specifically referring to it. 

As Deuteronomy had said, they were driven from the land (see Deuteronomy 4:27-31 and Deuteronomy 28) because they didn’t obey, exactly what Moses (Deuteronomy 31:29) had been told would happen. 

How tragic, too, that instead of the nations around them saying, “Surely this great nation is a wise and understanding people” (Deuteronomy 4:6), Israel became a “reproach” (Deuteronomy 9:16) to those same nations. 

In all of Daniel’s tears and supplications, he never asks the common question that so many ask when disaster strikes: “Why?” He never asks because, thanks to the book of Deuteronomy, he knows exactly why all these things happened. In other words, Deuteronomy gave Daniel (and other exiles) a context in which to understand that the evil that came upon them wasn’t just blind fate, blind chance, but the fruits of their disobedience, exactly what they had been warned about. 

But, and perhaps more important, Daniel’s prayer expressed the reality that despite these events, there was hope. God had not abandoned them, no matter how much it might have seemed that way. Deuteronomy provided not only a context for understanding their situation, but it also pointed to the promise of restoration, as well.

Read Daniel 9:24-27, the prophecy of Jesus and His death on the cross. Why would this prophecy be given to Daniel (and to the rest of us) in the context of Israel’s exile and the promise of return?

Friday, December 10

Further Thought: “This [Micah 6:1-8] is one of the great passages of the Old Testament. It, like Amos 5:24 and Hosea 6:6, epitomizes the message of the eighth-century prophets. The passage opens with a beautiful example of a covenant lawsuit in which the prophet summons the people to hear the charge Yahweh has against them. The mountains and hills are the jury because they have been around a long time and have witnessed God’s dealing with Israel. Rather than directly charging Israel with breaking the covenant, God asks Israel if they have any charges against him. ‘What have I done? How have I wearied you?’ In the face of injustice some of the poor people may have become ‘weary in well doing.’ In the face of opportunities to get rich quick some of the land-owners might have grown weary of keeping the covenant laws.” Ralph L. Smith, Word Biblical Commentary, Micah-Malachi, (Grand Rapids, MI: Word Books, 1984), vol. 32, p. 50

“In the reformation that followed, the king [Josiah] turned his attention to the destruction of every vestige of idolatry that remained. So long had the inhabitants of the land followed the customs of the surrounding nations in bowing down to images of wood and stone, that it seemed almost beyond the power of man to remove every trace of these evils. But Josiah persevered in his effort to cleanse the land.” Ellen G. White, Prophets and Kings, p. 401

Discussion Questions:

1. Sure, we’re Seventh-day Adventists, and with our present truth message, we see ourselves and (rightly so) in the same place that ancient Israel had been in: having truths that the world around them needed to hear. It’s a great privilege for us. How well, though, do you think we are living up to the responsibilities that come with such privilege?

2. Imagine being Daniel, having seen your nation invaded and defeated, and knowing that the temple, the center of your whole religious faith, was destroyed by idolatrous pagans. How, though, could knowledge of the book of Deuteronomy been very faith-sustaining for him (or any other Jew) at this time? That is, how did the book help him understand all that was happening and why it happened? In a similar way, how does our understanding of Scripture as a whole help us deal with trying times and events that otherwise, without our knowledge of Scripture, could be very discouraging to us? What should the answer teach us about how central the Bible must be to our faith?

3. In class go over the 70 week prophecy of Daniel 9:24-27. What role does the covenant have in that prophecy, and why is the idea of covenant so important to it — and to us?

O Céu dos Céus

Segunda-feira, 06 de Dezembro

Deuteronómio deixa bem claro que a lei e a aliança eram centrais, não apenas para o relacionamento de Israel com Deus, mas também para o propósito da nação como povo “escolhido” (Deuteronómio 7:6; 14:2; 18:5).

2. Leia Deuteronómio 10:12-15, onde são enfatizadas a lei e a posição de Israel. O que quer dizer a frase “céus dos céus”? Que conceito quis Moisés apresentar com esta expressão?

O que significa “céus dos céus” não está absolutamente claro, pelo menos neste contexto imediato, mas Moisés aponta para a majestade, poder e grandeza de Deus. Ou seja, não sós o próprio céu, mas “os céus dos céus” pertencem a Ele, muito provavelmente uma expressão idiomática que aponta para a soberania de Deus sobre toda a criação. O Deus grandioso, que governa os céus dos céus, olhou com amor para o Seu povo Israel e chamou-o para uma aliança. Isto mostra o valor do povo de Deus.

3. Leia os seguintes versos, todos fundamentados na expressão que aparece primeiro em Deuteronómio. Em cada caso, que ponto está a ser defendido e como vemos a influência de Deuteronómio?

1 Reis 8:27; Neemias 9:6; Salmos 148:4

Neemias 9 apresenta Deus como Criador e como o Único que deve ser adorado. Ele fez tudo, até mesmo “o céu dos céus, e todo o seu exército” (Neemias 9:6). Na verdade, Neemias 9:3 diz que “leram no livro da lei”, muito provavelmente, como no tempo de Josias, o livro de Deuteronómio, o que explica porque mais tarde os levitas, entre louvores e adoração a Deus, usaram a frase “céus dos céus”, que está em Deuteronómio.

Deus é o Criador não só da Terra, mas do “céu dos céus”. E pensar que este mesmo Soberano foi crucificado! Porque é a adoração uma resposta tão apropriada ao que o Senhor fez por nós?

The Heaven of Heavens

Monday, December 6

Deuteronomy makes it so clear that the law and the covenant were central, not only to Israel’s relationship to God but also for the nation’s purpose as the “chosen” people (Deuteronomy 7:6, 14:2, 18:5).

Read Deuteronomy 10:12-15, where much of this idea of law and Israel’s chosen status is stressed. What, however, does the Bible mean with the phrase “heaven of heavens”? What point is Moses making with that phrase?

What “heaven of heavens” means isn’t absolutely clear, at least in this immediate context, but Moses is pointing to the majesty, power, and grandeur of God. That is, not only heaven itself but “the heaven of the heavens” belongs to Him, most likely an idiomatic expression that points to God’s complete sovereignty over all the creation.

Read the following verses, all based on the phrase that appears first in Deuteronomy. In each case, what point is being made, and how do we see the influence of Deuteronomy there?

1 Kings 8:27

Nehemiah 9:6

Psalms 148:4

Especially clear in Nehemiah 9 is the theme of God as the Creator and who alone should be worshiped. He made everything, even “the heaven of heavens, with all their host” (Nehemiah 9:6). In fact, Nehemiah 9:3 says that he “read in the book of the law,” most likely, as in the time of Josiah, the book of Deuteronomy, which explains why a few verses later the Levites, amid their praise and worship of God, used this phrase “heaven of heavens,” which came directly from Deuteronomy.

God is the creator not only of earth but of “the heaven of heavens.” And then to think that this same God went to the cross! Why is worship such an appropriate response to what God has done for us?

O Livro da Lei

Domingo, 05 de Dezembro

Josias, que tinha oito anos quando se tornou rei de Judá, reinou 31 anos (640-609 A.C.) antes de morrer no campo de batalha. No décimo oitavo ano do seu reinado aconteceu algo que, pelo menos durante algum tempo, mudou a história do povo de Deus.

1. Leia 2 Reis 22. Que lições podemos aprender deste incidente?

Estudiosos concluíram há muito que o “Livro da Lei” (2 Reis 22:8) era Deuteronómio, que aparentemente esteve perdido muitos anos.

“Josias ficou profundamente impressionado ao ouvir pela primeira vez a leitura das exortações e advertências registradas nesse antigo manuscrito. Nunca antes ele compreendera tão profundamente a clareza com que Deus havia posto perante os israelitas ‘a vida e a morte, a bênção e a maldição’ (Deuteronómio 30:19). [...] O livro era abundante em declarações assegurando a disposição de Deus em salvar completamente os que pusessem Nele sua inteira confiança. Assim como Ele havia actuado para livrá-los do cativeiro egípcio, agiria poderosamente para estabelecê-los na terra da promessa e colocá-los como cabeça das nações da Terra.” Ellen G. White, Profetas e Reis, p. 393

No capítulo seguinte de 2 Reis, podemos ver com que seriedade o rei Josias dirigiu o povo para “guardarem os seus mandamentos, os seus testemunhos e os seus estatutos, com todo o coração e com toda a alma” (2 Reis 23:3; Deuteronómio 4:29; 6:5; 10:12; 11:13). E esta reforma incluiu uma purificação e limpeza de “todas as abominações que se viam na terra de Judá e em Jerusalém, os extirpou Josias, para confirmar as palavras da lei, que estavam escritas no livro que o sacerdote Hilquias achara na casa do Senhor” (2 Reis 23:24).

Deuteronómio apresenta advertências contra as práticas das nações vizinhas. As acções de Josias, incluindo a execução dos sacerdotes idólatras em Samaria (2 Reis 23:20), revelaram o quanto os israelitas se afastaram da verdade que lhes foi confiada. Em vez de permanecerem um povo santo, condescenderam com o mundo, embora muitas vezes pensassem: estamos muito bem com o Senhor, obrigado. Que engano perigoso!

Na nossa própria casa ou mesmo em instituições da igreja, o que precisamos purificar por completo para servir verdadeiramente ao Senhor de todo o coração e alma?

The Book of the Law

Sunday, December 5

King Josiah of Judah, who was eight years old when he became king, reigned 31 years (640 B.C. — 609 B.C.) before his death on the battlefield. In the eighteenth year of his reign, something happened that, at least for a while, changed the history of God’s people.

Read 2 Kings 22. What lessons can we learn from this incident?

Scholars have long concluded that the “book of the law” (2 Kings 22:8) was Deuteronomy, which apparently had been lost to the people for many years.

“Josiah was deeply stirred as he heard read for the first time the exhortations and warnings recorded in this ancient manuscript. Never before had he realized so fully the plainness with which God had set before Israel ‘life and death, blessing and cursing’ (Deuteronomy 30:19) … The book abounded in assurances of God’s willingness to save to the uttermost those who should place their trust fully in Him. As He had wrought in their deliverance from Egyptian bondage, so would He work mightily in establishing them in the Land of Promise and in placing them at the head of the nations of earth.” — Ellen G. White, Prophets and Kings, p. 393.

All through the next chapter, we can see just how seriously King Josiah sought “to keep his commandments and his testimonies and his statutes with all their heart and all their soul” (2 Kings 23:3; see also Deuteronomy 4:29, 6:5, 10:12, 11:13). And this reformation included a cleansing and purging of “all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform ythe words of the law which were written in the book that Hilkiah the priest found in the house of the Lord” (2 Kings 23:24).

Deuteronomy was filled with warnings and admonitions against following the practices of the nations around them. The actions of Josiah, and all the things that he did, which included the execution of what must have been idolatrous priests in Samaria (2 Kings 23:20), revealed just how far the people of God had strayed from the truth entrusted to them. Instead of remaining the holy people who they were supposed to be, they compromised with the world, even though they often thought, We are just fine with the Lord, thank you.

What a dangerous deception. 

In our own homes or even in church institutions, what things might we need to purge thoroughly in order truly to serve the Lord with all our heart and soul?