THEOSISVissarion (Nechaev)
In the days of old, the initial phrase of the parimia does not appear in the Biblical text, resembling the introductory formula often found in Gospel readings. This addition to the parimia ensures it doesn't seem disjointed from its surrounding context. Long ago, Moses addressed the Israelites. On which specific occasion did he speak? It was on the first day of the eleventh month in the fortieth year of their journey, following their victories over King Sihon of the Amorites and King Og of Bashan, as detailed in verses 3 and 4 of the same chapter.
Read more (635 words)
What words did Moses convey? The statements in verse 8 are not his own, but rather the commands of the Lord articulated in verse 6. The Lord spoke to the Israelites while they were still at Horeb during the second year of their exodus. It is noteworthy that this marks the first recording of these words, and earlier accounts only reference the fulfillment of the command described (Num. 10:11-12).
What was the Lord's message? "I will present the land before you," indicating His intention to grant them possession. It is not merely offered "to you," but rather "before your face," suggesting that the Israelites would easily seize the land assigned to them, as long as they approached the inhabitants courageously and without hesitation. Their land would become their heritage. Therefore, the Lord continues, "You who enter shall inherit it."
How could the Israelites claim this inheritance? The Canaanites, the rightful inhabitants, would not relinquish their territory willingly; it could only be taken by force. Thus, the Israelites could only lay claim to the land through conquest. But was it justifiable for the Hebrews to invade another’s land? Was there any legitimate reason for their actions? From a human legal standpoint, they appeared wrong, for the Canaanites had not provoked them nor committed any wrongdoing.
However, this situation should be viewed through the lens of Divine law, not human law. While the Canaanites were innocent before the Israelites, they were deemed guilty before the Lord God and deserved His righteous judgment due to their extreme wickedness. Moses admonished the Israelites against emulating these practices: “You shall not allow a sorcerer or a person who causes their child to pass through fire, or a medium, or a wizard, or a necromancer among you; for all who do these are abominable to the Lord, and because of these abominations the Lord your God drives them out before you” (Deuteronomy 18:10-12). Hence, the removal of the Canaanites constituted an act of divine justice, while for the Israelites, it represented an act of mercy they did not deserve (Rom. 9:12).
Their selection from among the nations to uphold the true worship of God was not based on their deeds, but on God's divine calling and will. Thus, this mercy by which they inherited foreign land stemmed solely from God's intention. Their only claim to this land was through the Lord's favor, a right so clear that only the wicked could challenge the legitimacy of their claim to Canaan.
In mercy to His chosen people, the Lord had pledged centuries earlier to their ancestors the promise of this inheritance, swearing to Abraham, Isaac, and Jacob to give it to them and their descendants (see Gen. 12:7, Gen. 13:14-15, Gen. 24:7, Gen. 26:3-4; Ex. 33:1; Num. 14:16). This promise was meant for the offspring of Abraham, Isaac, and Jacob, not specifically for them alone. Nevertheless, the forefathers received participation in this promise, for the Lord swore to grant the land not only to their descendants but also to include them in this promise, even if they themselves did not possess the land directly and lived as strangers in it. The hope for their heirs sufficed for the ancestors, affirming the bond between them.
Why, then, was the promise delayed for 400 years before coming to fruition? It awaited the completion of the Amorites' iniquity (Genesis 15:16). The Lord exercises fairness in allocating the inheritance and does so with sovereign freedom, ensuring that no one can accuse Him of arbitrary favoritism. He addresses wrongdoers with severity, offering them ample opportunity for repentance in hopes of turning from the sins that incite His wrath. He waits until their wickedness reaches a point beyond tolerance, at which time He fulfills His promise to the Israelites, making them executors of His righteous judgment against the Canaanites.