Text -- Deuteronomy 2:12 (NET)

2:12 Previously the Horites lived in Seir but the descendants of Esau dispossessed and destroyed them and settled in their place, just as Israel did to the land it came to possess, the land the Lord gave them.)

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 2:12

The past tense is here put for the future, will give after the manner of the prophets.

Clarke: Deu 2:12

The Horims also dwelt in Seir - The whole of this verse was probably added by Joshua or Ezra.

TSK: Deu 2:12

Horims : Deu 2:22; Gen 14:6, Gen 36:20-30; 1Ch 1:38-42

succeeded them : Heb. inherited them, Gen 36:31-43; 1Ch 1:43-54

stead : or, room

as Israel did : Israel had, at the time when Moses spake this, conquered Sihon and Og, and taken possession of their countries, as Edom had done to the Horims. Deu 2:22, Deu 2:32-37, Deu 3:1-11; Gen 36:20; Num 21:21-35

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 2:10-12

For the Emims, Horims, and Anakims, see the marginal references. These verses are either parenthetical or the insertion of a later hand.

Poole: Deu 2:12

Object God had not yet given it unto them.

Answ 1. The past tense is here put for the future, will give , after the manner of the prophets.

2. Things are oft said to be done when they are only resolved, or decreed, or attempted to be done, in which sense Reuben is said to deliver Joseph, Gen 37:21 ; Balak to fight against Israel, Jos 24:9 ; Abraham to have offered his son, Heb 11:17 .

3. God may well be said to have given it, not only because he had purposed and promised to give it, but also because he was now about to give it, and had already given them some part of it, and that as an earnest of the whole.

4. This may be particularly understood of that part of Israel’ s possession which was beyond Jordan, which God had actually given to them, that is, to some of them, for even the land of Canaan on this side Jordan was not given to all of them, but only to some of the tribes.

Of the Horims , see Gen 14:6 36:20 .

Haydock: Deu 2:12

Gave him, on the east side of the Jordan. They had not yet taken possession of Chanaan. But Moses foresees that they shortly will; and in this sense we may translate, "Esau dwelt there, as Israel will in the land," &c., ver. 29. The neighbouring nations could not rationally object to their coming, as they themselves had dispossessed the former owners of the land, ver. 20, 23. (Calmet)

Gill: Deu 2:12

The Horims also dwelt in Seir before time,.... Which is the name of a mount, and so of the country, from it; so called from Seir the Horite, who dwelt in it before it was possessed by Esau and his sons; but who the Horim or Horites were, from whence they had their name, is difficult to say; they were as early as the times of Chedorlaomer, Gen 14:6. They seem to be so called from their dwelling in holes and caves in rocks, which the southern part of Edom or Idumea was full of, and to be the same the Greeks call Troglodytae:

but the children of Esau succeeded them; Esau and his sons marrying among them, made way for getting the country into their possession, as appears from Gen 36:2 and in which they afterwards settled themselves by the dint of sword, since it follows:

when they had destroyed them from before them, and dwelt in their stead; even in Seir where they had dwelt, afterwards called Edom, from one of the names of Esau, Gen 36:8.

as Israel did in the land of his possession, which the Lord gave unto them; because this is said before the Canaanites were drove out of their land, and it was possessed by the Israelites, some think this was written by Ezra, or some other hand; but there is no need to suppose that; Moses, by a spirit of prophecy, and in faith of the promises and prophecies of God relating to this affair, which were just now about to be fulfilled, might write this; besides, it may refer to what was already done to the kingdoms of Sihon and Og, kings of the Amorites; which had been taken from them, and given to the tribes of Reuben and Gad, and the half tribe of Manasseh; and the above instances as well as this may be observed, to encourage the people of Israel that they should succeed in dispossessing the Canaanites, and settling in their land, in like manner as dispossessions of this kind had already been made.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 2:12

¹ sn Horites. Most likely these are the same as the well-known people of ancient Near Eastern texts described as Hurrians. They were geographically widespread and probably non-Semitic. Genesis speaks of them as the indigenous peoples of Edom that Esau expelled (Gen 36:8-19, 31-43) and also as among those who confronted the kings of the east (Gen 14:6).

² tn Most modern English versions, beginning with the ASV (1901), regard vv. 10-12 as parenthetical to the narrative.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 2:1-37

1 The story is continued, that they were not to meddle with the Edomites;

9 nor with the Moabites;

16 nor with the Ammonites;

24 but Sihon the Amorite was subdued by them.

MHCC: Deu 2:8-23

We have the origin of the Moabites, Edomites, and Ammonites. Moses also gives an instance older than any of these; the Caphtorims drove the Avims out of their country. These revolutions show what uncertain things wordly possessions are. It was so of old, and ever will be so. Families decline, and from them estates are transferred to families that increase; so little continuance is there in these things. This is recorded to encourage the children of Israel. If the providence of God has done this for Moabites and Ammonites, much more would his promise do it for Israel, his peculiar people. Cautions are given not to meddle with Moabites and Ammonites. Even wicked men must not be wronged. God gives and preserves outward blessings to wicked men; these are not the best things, he has better in store for his own children.

Matthew Henry: Deu 2:8-23

It is observable here that Moses, speaking of the Edomites (Deu 2:8), calls them, " our brethren, the children of Esau. "Though they had been unkind to Israel, in refusing them a peaceable passage through their country, yet he calls them brethren. For, though our relations fail in their duty to us, we must retain a sense of the relation, and not be wanting in our duty to them, as there is occasion. Now in these verses we have,

I. The account which Moses gives of the origin of the nations of which he had here occasion to speak, the Moabites, Edomites, and Ammonites. We know very well, from other parts of his history, whose posterity they were; but here he tells us how they came to those countries in which Israel found them; they were not the aborigines, or first planters. But, 1. The Moabites dwelt in a country which had belonged to a numerous race of giants, called Emim (that is, terrible ones ), as tall as the Anakim, and perhaps more fierce, Deu 2:10, Deu 2:11. 2. The Edomites in like manner dispossessed the Horim from Mount Seir, and took their country (Deu 2:12. and again Deu 2:22), of which we read, Gen 36:20. 3. The Ammonites likewise got possession of a country that had formerly been inhabited by giants, called Zamzummim, crafty men, or wicked men (Deu 2:20, Deu 2:21), probably the same that are called Zuzim, Gen 14:5. He illustrates these remarks by an instance older than any of these; the Caphtorim (who were akin to the Philistines, Gen 10:14) drove the Avim out of their country, and took possession of it, Deu 2:23. The learned bishop Patrick supposes these Avites, being expelled hence, to have settled in Assyria, and to be the same people we read of under that name, 2Ki 17:31. Now these revolutions are recorded, (1.) To show how soon the world was peopled after the flood, so well peopled that, when a family grew numerous, they could not find a place to settle in, at least in that part of the world, but they must drive out those that were already settled. (2.) To show that the race is not to the swift, nor the battle to the strong. Giants were expelled by those of ordinary stature; for probably these giants, like those before the flood (Gen 6:4), were notorious for impiety and oppression, which brought the judgments of God upon them, against which their great strength would be on defence. (3.) To show what uncertain things worldly possessions are, and how often they change their owners; it was so of old, and ever will be so. Families decline, and from them estates are transferred to families that increase; so little constancy or continuance is there in these things. (4.) To encourage the children of Israel, who were now going to take possession of Canaan, against the difficulties they would meet with, and to show the unbelief of those that were afraid of the sons of Anak, to whom the giants, here said to be conquered, are compared, Deu 2:11, Deu 2:21. If the providence of God had done this for the Moabites and Ammonites, much more would his promise do it for Israel his peculiar people.

II. The advances which Israel made towards Canaan. They passed by the way of the wilderness of Moab (Deu 2:8), and then went over the brook or vale of Zered (Deu 2:13), and there Moses takes notice of the fulfilling of the word which God had spoken concerning them, that none of those that were numbered at Mount Sinai should see the land that God had promised, Num 14:23. According to that sentence, now that they began to set their faces towards Canaan, and to have it in their eye, notice is taken of their being all destroyed and consumed, and not a man of them left, Deu 2:14. Common providence, we may observe, in about thirty-eight years, ordinarily raises a new generation, so that in that time few remain of the old one; but here it was entirely new, and none at all remained but Caleb and Joshua: for indeed the hand of the Lord was against them, v. 15. Those cannot but waste, until they were consumed, who have the hand of God against them. Observe, Israel is not called to engage with the Canaanites till all the men of war, the veteran regiments, that had been used to hardship, and had learned the art of war from the Egyptians, were consumed and dead from among the people (v. 16), that the conquest of Canaan, being effected by a host of new-raised men, trained up in a wilderness, the excellency of the power might the more plainly appear to be of God and not of men.

III. The caution given them not to meddle with the Moabites or Ammonites, whom they must not disseize, nor so much as disturb in their possessions: Distress them not, nor contend with them, v. 9. Though the Moabites aimed to ruin Israel (Num 22:6), yet Israel must not aim to ruin them. If others design us a mischief, this will not justify us in designing them a mischief. But why must not the Moabites and Ammonites be meddled with? 1. Because they were the children of Lot (v. 9, 19), righteous Lot, who kept his integrity in Sodom. Note, Children often fare the better in this world for the piety of their ancestors: the seed of the upright, though they degenerate, yet are blessed with temporal good things. 2. Because the land they were possessed of was what God had given them, and he did not design it for Israel. Even wicked men have a right to their worldly possessions, and must not be wronged. The tares are allowed their place in the field, and must not be rooted out until the harvest. God gives and preserves outward blessings to wicked men, to show that these are not the best things, but he has better in store for his own children.

Keil-Delitzsch: Deu 2:1-23

March from Kadesh to the Frontier of the Amorites. - Deu 2:1. After a long stay in Kadesh, they commenced their return into the desert. The words,"We departed...by the way to the Red Sea," point back to Num 14:25. This departure is expressly designated as an act of obedience to the divine command recorded there, by the expression "as Jehovah spake to me." Consequently Moses is not speaking here of the second departure of the congregation from Kadesh to go to Mount Hor (Num 20:22), but of the first departure after the condemnation of the generation that came out of Egypt. "And we went round Mount Seir many days." This going round Mount Seir includes the thirty-eight years' wanderings, though we are not therefore to picture it as "going backwards and forwards, and then entering the Arabah again"( Schultz ). Just as Moses passed over the reassembling of the congregation at Kadesh (Num 20:1), so he also overlooked the going to and fro in the desert, and fixed his eye more closely upon the last journey from Kadesh to Mount Hor, that he might recall to the memory of the congregation how the Lord had led them to the end of all their wandering.

Deu 2:2-6

When they had gone through the Arabah to the southern extremity, the Lord commanded them to turn northwards, i.e., to go round the southern end of Mount Seir, and proceed northwards on the eastern side of it (see at Num 21:10), without going to war with the Edomites ( התגּרה , to stir oneself up against a person to conflict, מלחמה ), as He would not give them a foot-breadth of their land; for He had given Esau (the Edomites) Mount Seir for a possession. For this reason they were to buy victuals and water of them for money ( כּרה , to dig, to dig water, i.e., procure water, as it was often necessary to dig wells, and not merely to draw it, Gen 26:25. The verb כּרה does not signify to buy).

Deu 2:7

And this they were able to do, because the Lord had blessed them in all the work of their hand, i.e., not merely in the rearing of flocks and herds, which they had carried on in the desert (Exo 19:13; Exo 34:3; Num 20:19; Num 32:1.), but in all that they did for a living; whether, for example, when stopping for a long time in the same place of encampment, they sowed in suitable spots and reaped, or whether they sold the produce of their toil and skill to the Arabs of the desert. " He hath observed thy going through this great desert "( ידע , to know, then to trouble oneself, Gen 39:6; to observe carefully, Pro 27:23; Psa 1:6); and He has not suffered thee to want anything for forty years, but as often as want has occurred, He has miraculously provided for every necessity.

Deu 2:8-10

In accordance with this divine command, they went past the Edomites by the side of their mountains, " from the way of the Arabah, from Elath (see at Gen 14:6) and Eziongeber "(see at Num 33:35), sc., into the steppes of Moab, where they were encamped at that time.

God commanded them to behave in the same manner towards the Moabites, when they approached their frontier (Deu 2:9). They were not to touch their land, because the Lord had given Ar to the descendants of Lot for a possession. In Deu 2:9 the Moabites are mentioned, and in Deu 2:19 the Amorites also. The Moabites are designated as "sons of Lot,"for the same reason for which the Edomites are called "brethren of Israel"in Deu 2:4. The Israelites were to uphold the bond of blood-relationship with these tribes in the most sacred manner. Ar , the capital of Moabitis (see at Num 21:15), is used here for the land itself, which was named after the capital, and governed by it.

Deu 2:11-12

To confirm the fact that the Moabites and also the Edomites had received from God the land which they inhabited as a possession, Moses interpolates into the words of Jehovah certain ethnographical notices concerning the earlier inhabitants of these lands, from which it is obvious that Edom and Moab had not destroyed them by their own power, but that Jehovah had destroyed them before them, as is expressly stated in Deu 2:21, Deu 2:22. "The Emim dwelt formerly therein," sc., in Ar and its territory, in Moabitis, " a high (i.e., strong) and numerous people, of gigantic stature, which were also reckoned among the Rephaites, like the Enakites ( Anakim )." Emim , i.e., frightful, terrible, was the name given to them by the Moabites. Whether this earlier or original population of Moabitis was of Hamitic or Semitic descent cannot be determined, any more than the connection between the Emim and the Rephaim can be ascertained. On the Rephaim ; and on the Anakites, at Num 13:22.

Deu 2:12

The origin of the Horites (i.e., the dwellers in caves) of Mount Seir , who were driven out of their possessions by the descendants of Esau, and completely exterminated (see at Gen 14:6, and Gen 36:20), is altogether involved in obscurity. The words, "as Israel has done to the land of his possession, which Jehovah has given them," do not presuppose the conquest of the land of Canaan or a post-Mosaic authorship; but " the land of his possession "is the land to the east of the Jordan (Gilead and Bashan), which was conquered by the Israelites under Moses, and divided among the two tribes and a half, and which is also described in Deu 3:20 as the "possession"which Jehovah had given to these tribes.

Deu 2:13-15

For this reason Israel was to remove from the desert of Moab (i.e., the desert which bounded Moabitis on the east), and to cross over the brook Zered , to advance against the country of the Amorites (see at Num 21:12-13). This occurred thirty-eight years after the condemnation of the people at Kadesh (Num 14:23, Num 14:29), when the generation rejected by God had entirely died out ( תּמם , to be all gone, to disappear), so that not one of them saw the promised land. They did not all die a natural death, however, but " the hand of the Lord was against them to destroy them "( המם , lit., to throw into confusion, then used with special reference to the terrors with which Jehovah destroyed His enemies; Exo 14:24; Exo 23:27, etc.), sc., by extraordinary judgments (as in Num 16:35; Num 18:1; Num 21:6; Num 25:9).

Deu 2:16-22

When this generation had quite died out, the Lord made known to Moses, and through him to the people, that they were to cross over the boundary of Moab (i.e., the Arnon, Deu 2:24; see at Num 21:13), the land of Ar (see at Deu 2:9), "to come nigh over against the children of Ammon," i.e., to advance into the neighbourhood of the Ammonites, who lived to the east of Moab; but they were not to meddle with these descendants of Lot, because He would give them nothing of the land that was given them for a possession (Deu 2:19, as at Deu 2:5 and Deu 2:9). - To confirm this, ethnographical notices are introduced again in Deu 2:20-22 into the words of God (as in Deu 2:10, Deu 2:11), concerning the earlier population of the country of the Ammonites. Ammonitis was also regarded as a land of the Rephaites, because Rephaites dwelt therein, whom the Ammonites called Zamzummim . "Zamzummim," from זמם , to hum, then to muse, equivalent to the humming or roaring people, probably the same people as the Zuzim mentioned in Gen 14:5. This giant tribe Jehovah had destroyed before the Ammonites (Deu 2:22), just as He had done for the sons of Esau dwelling upon Mount Seir, namely, destroyed the Horites before them, so that the Edomites "dwelt in their stead, even unto this day."

Deu 2:23

As the Horites had been exterminated by the Edomites, so were the Avvaeans ( Avvim ), who dwelt in farms (villages) at the south-west corner of Canaan, as far as Gaza, driven out of their possessions and exterminated by the Caphtorites , who sprang from Caphtor (see at Gen 10:14), although, according to Jos 13:3, some remnants of them were to be found among the Philistines even at that time. This notice appears to be attached to the foregoing remarks simply on account of the substantial analogy between them, without there being any intention to imply that the Israelites were to assume the same attitude towards the Caphtorites, who afterwards rose up in the persons of the Philistines, as towards the descendants of Esau and Lot.

Constable: Deu 1:6--4:41

II. MOSES' FIRST MAJOR ADDRESS: A REVIEW OF GOD'S FAITHFULNESS 1:6--4:40

". . . an explicit literary structure to the book is expressed in the sermons or speeches of Moses; a substructure is discernible in the covenantal character of the book; and a theological structure is revealed in its theme of the exclusive worship of the Lord as found in the Ten Commandments, particularly in the First Commandment and its positive expression in the Shema (Deut. 6:4-5)."¹⁹

The writer set forth God's acts for Israel as the basis on which he appealed to the new generation of Israelites to renew the Mosaic Covenant with Him.

". . . it is not an overstatement to propose that covenant is the theological center of Deuteronomy. . . .

". . . any attempt to deal with Deuteronomy theologically must do so with complete and appropriate attention to its form and its dominant covenant theme. This means that God's revelation of Himself and of other matters must be understood within a covenant context because it is His purpose in the document to represent Himself in a particularized role--Sovereign, Redeemer, covenant-maker, and benefactor."²⁰

"The preamble in the international suzerainty treaties was followed by a historical survey of the relationship of lord and vassal. It was written in an I-thou style, and it sought to establish the historical justification for the lord's continuing reign. Benefits allegedly conferred upon the vassal by the lord were cited, with a view to grounding the vassal's allegiance in a sense of gratitude complementary to the sense of fear which the preamble's awe-inspiring identification of the suzerain was calculated to produce. When treaties were renewed, the historical prologue was brought up to date. All these formal features characterize Deut 1:6-4:49."²¹

Moses pointed out Israel's unfaithfulness to emphasize God's faithfulness.

Constable: Deu 2:1-23

2. The march from Kadesh to the Amorite frontier 2:1-23

Following Israel's second departure from Kadesh (Num. 20) the nation set out for "the wilderness" (v. 1). This was probably the wilderness of Moab to the east of the Dead Sea. They travelled by "the way to the Red Sea" (v. 1). This probably refers to the caravan route that ran from several miles south of the Dead Sea to Elath. Elath stood at the northern tip of the Gulf of Aqabah. Then they "circled" around to the mountains of the Seir range southeast of the Arabah (v. 1).

When Israel lay camped at Kadesh, Moses had asked permission from the Edomites to pass through their land on the Arabah road (v. 8). This route ran east from Kadesh to the King's Highway, the main north-south road east of the Seir mountains (cf. Num. 20:14-21). The Edomites denied his request. Apparently later when Israel was moving north toward Edom from Elath God told Moses that they would pass through Edom (vv. 4-6). They did this through "the way of the wilderness of Moab" (v. 8), a minor route east of and roughly parallel to the King's Highway. We may assume that the Israelites did buy food and water from the Edomites at this time (v. 6).

Verse seven is a testimony to God's care for His people during their wilderness wanderings.

The sites of Elath and Ezion-geber (v. 8) seem to have been very close together.

". . . the main settlement was the oasis of Aqabah, at the northeast corner of the gulf, and . . . both names, Elath and Ezion-geber, referred to this place, perhaps to two parts of the oasis."³⁴

God's care of Moab (v. 9) and Ammon (v. 19) as well as Edom (v. 5) is traceable to the source of these nations in Abraham's family. They were partakers in the benefits of the Abrahamic Covenant. Note that God gave these nations their lands. The thrice repeated phrase, "I have given" (vv. 5, 9, 19), indicates Yahweh's sovereign prerogative to assign His land to whomever He chose.

A later editor, under divine inspiration, may have added the parenthetic sections (vv. 10-12, 20-23) to Moses' narrative after Israel had settled in the land. They refer to events that happened after Israel crossed the Jordan (vv. 12, 23).

"The Hurrians are referred to frequently in the Old Testament as the Horites [vv. 12, 22] . . ."³⁵

Verse 14 is a flashback. The crossing of the Zered was a benchmark event for the Israelites. It signalled the end of the wilderness wanderings as the crossing of the Red Sea had marked the end of Egyptian bondage. The crossing of the Jordan River would mark the beginning of a new era in the Promised Land.

"The reference to the demise of all the fighting men accomplishes at least two purposes: (1) it brings that whole era of desert sojourning to an end, and (2) it emphasizes more than ever that the impending victories of Israel in both the Transjordan and Canaan must be attributed not to Israel but to the Lord alone. With the heart of military capacity gone, there can be no doubt that victory is achievable only as he, the Warrior of Israel, leads them to triumph in holy war."³⁶

The Caphtorim (v. 23) were part of the sea people who invaded Canaan from the northwest and settled in the southwest portion of that land. The Caphtorim came from Caphtor (Crete) as a result of the invasion of their northern Mediterranean homelands by the Dorians (Greeks). These people became known as the Philistines. The whole land of Canaan became known as Palestine, the land of the Philistines. The Roman Emperor Hadrian (A.D. 117-138) gave it this name.

Guzik: Deu 2:1-37

Deuteronomy 2 - Moses Remembers the Desert Years and the March On to Canaan

A. Moses remembers the desert years.

1. (1-7) Moses remembers the journey through the land of Edom.

"Then we turned and journeyed into the wilderness of the Way of the Red Sea, as the LORD spoke to me, and we skirted Mount Seir for many days. And the LORD spoke to me, saying: 'You have skirted this mountain long enough; turn northward. And command the people, saying, "You are about to pass through the territory of your brethren, the descendants of Esau, who live in Seir; and they will be afraid of you. Therefore watch yourselves carefully. Do not meddle with them, for I will not give you any of their land, no, not so much as one footstep, because I have given Mount Seir to Esau as a possession. You shall buy food from them with money, that you may eat; and you shall also buy water from them with money, that you may drink. For the LORD your God has blessed you in all the work of your hand. He knows your trudging through this great wilderness. These forty years the LORD your God has been with you; you have lacked nothing."'"

a. You are about to pass through the territory of your brethren, the descendants of Esau: The descendants of Esau were distant relatives to the people of Israel (400 years earlier, the brother of Jacob was Esau). God didn't want Israel to take the land that He gave to Esau and his descendants, the Edomites (Edom was a nickname for Esau).

i. Perhaps the most famous Edomite in the New Testament was Herod the Great. He was hated by the Jews because he was an Edomite but he wanted to be received and respected as a Jew.

b. Do not meddle with them, for I will not give you any of their land: Israel was not just some conquering army, out to get whatever land it could take. It probably was strong enough to simply take the land of Edom, but Israel only received what God had promised to them.

c. You shall buy food from them with money . . . you shall also buy water: God commanded Israel to treat the Edomites with respect, even though they could have dominated them as a stronger nation.

i. How we treat those weaker than ourselves is always a good measure of character. When we have the capability to dominate or abuse others and do not, it shows that we have good character. For some of these reasons, God commanded Israel to treat the weaker nation of Edom well.

2. (8-15) Moses remembers the journey through Moab.

"And when we passed beyond our brethren, the descendants of Esau who dwell in Seir, away from the road of the plain, away from Elath and Ezion Geber, we turned and passed by way of the Wilderness of Moab. Then the LORD said to me, 'Do not harass Moab, nor contend with them in battle, for I will not give you any of their land as a possession, because I have given Ar to the descendants of Lot as a possession.'" (The Emim had dwelt there in times past, a people as great and numerous and tall as the Anakim. They were also regarded as giants, like the Anakim, but the Moabites call them Emim. The Horites formerly dwelt in Seir, but the descendants of Esau dispossessed them and destroyed them from before them, and dwelt in their place, just as Israel did to the land of their possession which the LORD gave them.) 'Now rise and cross over the Valley of the Zered.' So we crossed over the Valley of the Zered. And the time we took to come from Kadesh Barnea until we crossed over the Valley of the Zered was thirty-eight years, until all the generation of the men of war was consumed from the midst of the camp, just as the LORD had sworn to them. For indeed the hand of the LORD was against them, to destroy them from the midst of the camp until they were consumed."

a. Passed by way of the Wilderness of Moab: The Moabites were also distant relatives to Israel; they descended from Lot, who was the nephew of Abraham. And as with Edom, God did not want Israel to harass Moab, nor contend with them in battle - their land was not the land God intended to give Israel.

i. One of the more famous Moabites in the Bible was Ruth. She was a Moabite woman who married an Israelite man name Ruth, and became grandmother to King David and one of the ancestors of the Messiah.

b. The Emim had dwelt there in times past: The Moabites were of note because they defeated a Canaanite people known as the Emim, who were a large, fearsome race as were the Anakim.

i. The term translated giants here is actually the Hebrew word rephaim. The term rephaim is often translated "giants," but it actually means "fearsome ones."

ii. The Rephaim were a group of large, warlike people who populated Canaan before the Israelites. In the area east of the Jordan River, they were known by many names: The Moabites called them Emim, the Ammonites called them Zamzummin (Deuteronomy 2:20).

c. Thirty-eight years: In these brief verses, Moses covered thirty-eight years of Israel's wandering in the wilderness. This was a period when they just took up time, waiting for the generation of unbelief to die so that the generation of faith could take the Promised Land.

B. Moses remembers the nations they encountered on their way to Canaan.

1. (16-23) Going through the land of the Ammonites.

"So it was, when all the men of war had finally perished from among the people, that the LORD spoke to me, saying: 'This day you are to cross over at Ar, the boundary of Moab. And when you come near the people of Ammon, do not harass them or meddle with them, for I will not give you any of the land of the people of Ammon as a possession, because I have given it to the descendants of Lot as a possession.'" (That was also regarded as a land of giants; giants formerly dwelt there. But the Ammonites call them Zamzummim, a people as great and numerous and tall as the Anakim. But the LORD destroyed them before them, and they dispossessed them and dwelt in their place, just as He had done for the descendants of Esau, who dwelt in Seir, when He destroyed the Horites from before them. They dispossessed them and dwelt in their place, even to this day. And the Avim, who dwelt in villages as far as Gaza; the Caphtorim, who came from Caphtor, destroyed them and dwelt in their place.)

a. I will not give you any of the land of the people of Ammon: As with the Edomites and the Moabites, the land of the Ammonites was also not for the people of Israel.

2. (24-37) Moses remembers the conquest of Sihon, king of the Amorites.

" 'Rise, take your journey, and cross over the River Arnon. Look, I have given into your hand Sihon the Amorite, king of Heshbon, and his land. Begin to possess it, and engage him in battle. This day I will begin to put the dread and fear of you upon the nations under the whole heaven, who shall hear the report of you, and shall tremble and be in anguish because of you.' And I sent messengers from the Wilderness of Kedemoth to Sihon king of Heshbon, with words of peace, saying, Let me pass through your land; I will keep strictly to the road, and I will turn neither to the right nor to the left. You shall sell me food for money, that I may eat, and give me water for money, that I may drink; only let me pass through on foot, just as the descendants of Esau who dwell in Seir and the Moabites who dwell in Ar did for me, until I cross the Jordan to the land which the LORD our God is giving us.' But Sihon king of Heshbon would not let us pass through, for the LORD your God hardened his spirit and made his heart obstinate, that He might deliver him into your hand, as it is this day. And the LORD said to me, 'See, I have begun to give Sihon and his land over to you. Begin to possess it, that you may inherit his land.' Then Sihon and all his people came out against us to fight at Jahaz. And the LORD our God delivered him over to us; so we defeated him, his sons, and all his people. We took all his cities at that time, and we utterly destroyed the men, women, and little ones of every city; we left none remaining. We took only the livestock as plunder for ourselves, with the spoil of the cities which we took. From Aroer, which is on the bank of the River Arnon, and from the city that is in the ravine, as far as Gilead, there was not one city too strong for us; the LORD our God delivered all to us. Only you did not go near the land of the people of Ammon; anywhere along the River Jabbok, or to the cities of the mountains, or wherever the LORD our God had forbidden us."

a. Sihon king of Heshbon would not let us pass through: Because of this refusal, Israel fought a battle recorded in Numbers 21. They simply asked for safe passage through the land of the Amorites but they were refused.

b. The LORD your God hardened his spirit and made his heart obstinate, that He might deliver him into your hand: God worked behind the scenes in hardening the heart of Sihon, the King of the Amorites.

i. It was right for God to do this because the Creator has the right to do whatever He pleases with His creatures. But it was also right because of the way God did it. God did not persuade a reluctant Sihon to act out against Israel; God simply let Sihon's heart take the evil way it wanted to take. God did not change Sihon's heart from good to bad, but hardened it in its malice towards Israel.

c. That He might deliver him into your hand: This explains why God hardened the heart of Sihon. God led Sihon into the destructive course that his heart desired so that the land of the Amorites became the possession and inheritance of Israel.

d. Utterly destroyed the men, women, and little ones of every city; we left none remaining: The war against the Amorites was one of the unique wars of judgment God told Israel to fight. In it, Israel was not just to defeat the Amorites on the field of battle, but to bring judgment against their whole society.

e. There was not one city too strong for us: Thirty-eight years before, Israel refused to go into the Promised Land because they felt they were over-matched militarily. Here, when they began to enter the land by faith, God showed them how it could have been 38 years before - if they had only believed Him.

i. There was not one city too strong for us is actually, "there was not one city too high for us." The high walls of the Canaanite cities had intimidated Israel 38 years before (see Deuteronomy 1:28). But walking in faith, they were now nothing before the LORD.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Deu 2:12

DEUTERONOMY 2:10-12 —How could this have been written by Moses when it refers to the land of promise which he never entered?

PROBLEM: Moses died before he could enter the Promised Land and was buried outside of it on the east side of the Jordan river ( Deut. 34 ). But, this passage refers to the “land of their possession” as something that Israel possessed at the time it was written. Therefore, it would appear that Deuteronomy could not have been written by Moses, as it is traditionally claimed.

SOLUTION: Some scholars claim that these verses are parenthetical and may have been added by a later editor. This view is supported by noting the brevity of the verses, the fact that they are in parentheses, and that Moses was already buried before the children of Israel entered the Land ( Deut. 34:4-6 ), a fact that was obvious to all readers. However, there is no need to conclude that Moses did not write these sections, since “the land of their possession” can easily refer to the Tribes who had already taken their possession on the east side of Jordan before Moses died ( Deut. 3:12-17 ).

While most evangelical scholars recognize that there are small editorial and explanatory changes, like updating names, they oppose the critical belief that Moses did not write all of the first five books of the OT (except Deut. 34 ). These verses here seem to be more than minor explanatory insertions for later readers.

Evangelical scholars stress the difference between minor editorial changes in accordance with the original author’s meaning and later redactional changes that are contrary to the meaning of the original text. The following chart illustrates the differences between the two.   

EVANGELICAL VIEW CRITICAL VIEW   

Editing the text Redacting the text   

Grammatical changes Theological changes  

Changes in form Changes in fact   

Transmitting truth Tampering with truth   

Changing the medium Changing the message  

Updating names Redacting events

There are serious problems with the claims of critics that later redactors changed the content of previous prophetic writings.   

1. It is contrary to the repeated warning God gave not to “add to the word which I [God] command you” ( Deut. 4:2 ; cf. Prov. 30:6 ; Rev. 22:18-19 ).   

2. The redaction theory confuses canonicity and lower textual criticism. The question of scribal changes in transmitting a manuscript of an inspired book is one of textual criticism, not canonicity.   

3. The “inspired redactor” theory is contrary to the biblical use of the word “inspired” ( 2 Tim. 3:16 ). The Bible does not speak of inspired writers, but only of inspired writings. Furthermore, inspired ( theopneustos ) does not mean to “breathe into” the writers, but to “breath out” the writings.   

4. The redaction theory is contrary to the evangelical view that only the autographs (original writings) are inspired. If it is only the final redacted version that is inspired, then the original writings were not the ones breathed out by God.   

5. Inspired redaction would also eliminate the means by which prophetic utterance could be tested by those to whom it was given.   

6. The redaction model shifts the locus of divine authority from the original prophetic message (given by God through the prophet) to the community of believers generations later. It is contrary to the true principle of canonicity that God determines canonicity and the people of God merely discover what God determined and inspired.   

7. A redaction model of canonicity entails acceptance of deception as a means of divine communication. It asserts that a message or book that claims to come from a prophet (such as Isaiah or Daniel) did not really come from him in its entirety, but rather from later redactors.   

8. The redaction model of the canon confuses legitimate scribal activity, involving grammatical form, updating of names, and arrangement of prophetic material with the illegitimate redactional changes in actual content of a previous prophet’s message.   

9. The redaction theory assumes there were inspired redactions of the OT well beyond the period in which there were no prophets (namely, the 4th century B .C. ). There can be no inspired works unless there are living prophets. (See Geisler and Nix, A General Introduction to the Bible, Moody Press, 1986, 250-55.)   

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 2 (Chapter Introduction)

Overview

Deu 2:1, The story is continued, that they were not to meddle with the Edomites; Deu 2:9, nor with the Moabites; Deu 2:16, nor with the Ammonites; Deu 2:24, but Sihon the Amorite was subdued by them.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 2 (Chapter Introduction)

CHAPTER 2

Their march from Kadesh-barnea, Deu 2:1-3 . A charge that they trouble not the Edomites, Deu 2:4,5 ; nor the Moabites, Deu 2:9 ; nor the Ammonites, Deu 2:19 . But are encouraged to fight the Amorites: they put them to flight, and take possession of their lands, Deu 2:24-37 .

The mountainous country of Seir or Edom. Many days or, many years , even for thirty-eight years.

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 2 (Chapter Introduction)

(Deu 2:1-7) The Edomites to be spared.

(v. 8-23) The Moabites and Ammonites to be spared.

(Deu 2:24-37) The Amorites to be destroyed.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 2 (Chapter Introduction)

Moses, in this chapter, proceeds in the rehearsal of God's providences concerning Israel in their way to Canaan, yet preserves not the record of any thing that happened during their tedious march back to the Red Sea, in which they wore out almost thirty-eight years, but passes that over in silence as a dark time, and makes his narrative to begin again when they faced about towards Canaan (Deu 2:1-3), and drew towards the countries that were inhabited, concerning which God here gives them direction, I. What nations they must not give any disturbance to. 1. Not to the Edomites (Deu 2:4-8). 2. Not to the Moabites (Deu 2:9), of the antiquities of whose country, with that of the Edomites, he gives some account (Deu 2:10-12). And here comes in an account of their passing the river Zered (Deu 2:13-16). 3. Not to the Ammonites, of whose country here is some account given (Deu 2:17-23). II. What nations they should attack and conquer. They must begin with Sihon, king of the Amorites (Deu 2:24, Deu 2:25). And accordingly, 1. They had a fair occasion of quarrelling with him (Deu 2:26-32). 2. God gave them a complete victory over him (Deu 2:33, etc.).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 2 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 2

In this chapter Moses goes on with his account of the affairs of the people of Israel, and what befell them, how they turned into the wilderness again; but passes over in silence their travels there, till they came to Mount Self, where having been some time they were bid to depart, Deu 2:1, and were directed not to meddle with the Edomites, or take anything from them, but pay them for what they should have of them, since they lacked not, Deu 2:4, nor to distress the Moabites, of whose country, as formerly inhabited, and also of Edom, some account is given, Deu 2:9, when they were bid to go over the brook Zered, to which from their coming from Kadeshbarnea was the space of thirty eight years, in which time the former generation was consumed, Deu 2:13 and now passing along the borders of Moab, they were ordered not to meddle with nor distress the children of Ammon, of whose land also, and the former inhabitants of it, an account is given, Deu 2:17, then passing over the river Arnon, they are bid to fight with Sihon king of the Amorites, and possess his land, Deu 2:24 to whom they sent messengers, desiring leave to pass through his land, and to furnish them with provisions for their money, as the Edomites and Moabites had done, Deu 2:26 but he refusing, this gave them an opportunity to attack him, in which they succeeded, slew him and his people, and took possession of his country, Deu 2:30.