Text -- Deuteronomy 2:9-37 (NET)

2:9 Then the Lord said to me, “Do not harass Moab and provoke them to war, for I will not give you any of their land as your territory. This is because I have given Ar to the descendants of Lot as their possession. 2:10 (The Emites used to live there, a people as powerful, numerous, and tall as the Anakites. 2:11 These people, as well as the Anakites, are also considered Rephaites; the Moabites call them Emites. 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.) 2:13 Now, get up and cross the Wadi Zered.” So we did so. 2:14 Now the length of time it took for us to go from Kadesh Barnea to the crossing of Wadi Zered was thirty-eight years, time for all the military men of that generation to die, just as the Lord had vowed to them. 2:15 Indeed, it was the very hand of the Lord that eliminated them from within the camp until they were all gone.

Instructions Concerning Ammon

2:16 So it was that after all the military men had been eliminated from the community, 2:17 the Lord said to me, 2:18 “Today you are going to cross the border of Moab, that is, of Ar. 2:19 But when you come close to the Ammonites, do not harass or provoke them because I am not giving you any of the Ammonites’ land as your possession; I have already given it to Lot’s descendants as their possession. 2:20 (That also is considered to be a land of the Rephaites. The Rephaites lived there originally; the Ammonites call them Zamzummites. 2:21 They are a people as powerful, numerous, and tall as the Anakites. But the Lord destroyed the Rephaites in advance of the Ammonites, so they dispossessed them and settled down in their place. 2:22 This is exactly what he did for the descendants of Esau who lived in Seir when he destroyed the Horites before them so that they could dispossess them and settle in their area to this very day. 2:23 As for the Avvites who lived in settlements as far west as Gaza, Caphtorites who came from Crete destroyed them and settled down in their place.) 2:24 Get up, make your way across Wadi Arnon. Look! I have already delivered over to you Sihon the Amorite, king of Heshbon, and his land. Go ahead! Take it! Engage him in war! 2:25 This very day I will begin to fill all the people of the earth with dread and to terrify them when they hear about you. They will shiver and shake in anticipation of your approach.”

Defeat of Sihon, King of Heshbon

2:26 Then I sent messengers from the Kedemoth Desert to King Sihon of Heshbon with an offer of peace: 2:27 “Let me pass through your land; I will keep strictly to the roadway. I will not turn aside to the right or the left. 2:28 Sell me food for cash so that I can eat and sell me water to drink. Just allow me to go through on foot, 2:29 just as the descendants of Esau who live at Seir and the Moabites who live in Ar did for me, until I cross the Jordan to the land the Lord our God is giving us.” 2:30 But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our God had made him obstinate and stubborn so that he might deliver him over to you this very day. 2:31 The Lord said to me, “Look! I have already begun to give over Sihon and his land to you. Start right now to take his land as your possession.” 2:32 When Sihon and all his troops emerged to encounter us in battle at Jahaz, 2:33 the Lord our God delivered him over to us and we struck him down, along with his sons and everyone else. 2:34 At that time we seized all his cities and put every one of them under divine judgment, including even the women and children; we left no survivors. 2:35 We kept only the livestock and plunder from the cities for ourselves. 2:36 From Aroer, which is at the edge of Wadi Arnon (it is the city in the wadi), all the way to Gilead there was not a town able to resist us– the Lord our God gave them all to us. 2:37 However, you did not approach the land of the Ammonites, the Wadi Jabbok, the cities of the hill country, or any place else forbidden by the Lord our God.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 2:9

The chief city of the Moabites, here put for the whole country which depended upon it.

Wesley: Deu 2:9

So called to signify that this preservation, was not for their sakes, for they were a wicked people, but for Lot's sake whose memory God yet honours.

Wesley: Deu 2:10

Men terrible for stature and strength, as their very name imparts, whose expulsion by the Moabites is here noted as a great encouragement to the Israelites, for whose sake he would much more drive out the wicked and accursed Canaanites.

Wesley: Deu 2:12

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

Wesley: Deu 2:23

A people a - kin to the Philistines, Gen 10:14, and confederate with them in this enterprize, and so dwelling together, and by degrees uniting together by marriages, they became one people.

Wesley: Deu 2:23

Which is by the learned thought to be Cappadocia: whither these people might make an expedition out of Egypt, either because of the report of the great riches of part of that country which drew others thither from places equally remote, or for some other reason now unknown.

Wesley: Deu 2:25

The following words rest rain the sentence to those nations that heard of them.

Wesley: Deu 2:28

Or, with my company who are on foot: which is added significantly, because if their army had consisted as much of horsemen as many other armies did, their passage through his land might have been more mischievous and dangerous.

Wesley: Deu 2:29

They did permit them to pass quietly by the borders, though not through the heart of their land, and in their passage the people sold them meat and drink, being it seems more kind to them than their king would have had them; and therefore they here ascribe this favour not to the king, though they are now treating with a king, but to the people, the children of Esau.

Wesley: Deu 2:30

That is, suffered it to be hardened.

Wesley: Deu 2:34

By God's command, these being a part of those people who were devoted by the Lord of life and death, to utter destruction for their abominable wickedness.

Wesley: Deu 2:37

That is, beyond Jabbok: for that was the border of the Ammomites.

JFB: Deu 2:13

The southern border of Moab, Zered ("woody"), now Wady Ahsy, separates the modern district of Kerak from Jebal, and, indeed, forms a natural division of the country between the north and south. Ar, called in later times Rabbah, was the capital of Moab and situated twenty-five miles south of the Arnon on the banks of a small but shady stream, the Beni Hamed. It is here mentioned as representative of the country dependent on it, a rich and well-cultivated country, as appears from the numerous ruins of cities, as well as from the traces of tillage still visible on the fields.

JFB: Deu 2:16

The outbreak at Kadesh on the false report of the spies had been the occasion of the fatal decree by which God doomed the whole grown-up population to die in the wilderness [Num 14:29]; but that outbreak only filled up the measure of their iniquities. For that generation, though not universally abandoned to heathenish and idolatrous practices, yet had all along displayed a fearful amount of ungodliness in the desert, which this history only hints at obscurely, but which is expressly asserted elsewhere (Eze 20:25-26; Amo 5:25, Amo 5:27; Act 7:42-43).|| 04958||1||19||0||@when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them==--The Ammonites, being kindred to the Moabites, were, from regard to the memory of their common ancestor, to remain undisturbed by the Israelites. The territory of this people had been directly north from that of Moab. It extended as far as the Jabbok, having been taken by them from a number of small Canaanitish tribes, namely, the Zamzummins, a bullying, presumptuous band of giants, as their name indicates; and the Avims, the aborigines of the district extending from Hazerim or Hazeroth (El Hudhera) even unto Azzah (Gaza), but of which they had been dispossessed by the Caphtorim (Philistines), who came out of Caphtor (Lower Egypt) and settled in the western coast of Palestine. The limits of the Ammonites were now compressed; but they still possessed the mountainous region beyond the Jabbok (Jos 11:2). What a strange insight does this parenthesis of four verses give into the early history of Palestine! How many successive wars of conquest had swept over its early state--what changes of dynasty among the Canaanitish tribes had taken place long prior to the transactions recorded in this history!|| 04963||1||13||0||@Rise ye up . . . and pass over the river Arnon==--At its mouth, this stream is eighty-two feet wide and four deep. It flows in a channel banked by perpendicular cliffs of sandstone. At the date of the Israelitish migration to the east of the Jordan, the whole of the fine country lying between the Arnon and the Jabbok including the mountainous tract of Gilead, had been seized by the Amorites, who, being one of the nations doomed to destruction (see Deu 7:2; Deu 20:16), were utterly exterminated. Their country fell by right of conquest into the hands of the Israelites. Moses, however, considering this doom as referring solely to the Amorite possessions west of Jordan, sent a pacific message to Sihon, requesting permission to go through his territories, which lay on the east of that river. It is always customary to send messengers before to prepare the way; but the rejection of Moses' request by Sihon and his opposition to the advance of the Israelites (Num 21:23; Jdg 11:26) drew down on himself and his Amorite subjects the predicted doom on the first pitched battlefield with the Canaanites. It secured to Israel not only the possession of a fine and pastoral country, but, what was of more importance to them, a free access to the Jordan on the east.

Clarke: Deu 2:10

The Emims dwelt therein - Calmet supposes that these people were destroyed in the war made against them by Chedorlaomer and his allies, Gen 14:5. Lot possessed their country after the destruction of Sodom and Gomorrah. They are generally esteemed as giants; probably they were a hardy, fierce, and terrible people, who lived, like the wandering Arabs, on the plunder of others. This was sufficient to gain them the appellation of giants, or men of prodigious stature. See next verse, Deu 2:11 (note).

Clarke: Deu 2:11

Which also were accounted giants - This is not a fortunate version. The word is not giants, but רפאים Rephaim , the name of a people. It appears that the Emim, the Anakim, and the Rephaim, were probably the same people, called by different names in the different countries where they dwelt; for they appear originally to have been a kind of wandering free-booters, who lived by plunder. (See on Deu 2:10 (note)). It must be granted, however, that there were several men of this race of extraordinary stature. And hence all gigantic men have been called Rephaim. (See on Gen 6:4 (note), and Gen 14:5 (note)). But we well know that fear and public report have often added whole cubits to men’ s height. It was under this influence that the spies acted, when they brought the disheartening report mentioned Num 13:33.

Clarke: Deu 2:12

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

Clarke: Deu 2:20

That also was accounted a land of giants - That was accounted the land or territory of the Rephaim

Clarke: Deu 2:20

Zamzummims - Supposed to be the same as the Zuzim, Gen 14:5. Of these ancient people we know very little; they were probably inconsiderable tribes or clans, "pursuing and pursued, each other’ s prey,"till at length a stronger totally destroyed or subdued them, and their name became either extinct or absorbed in that of their conquerors. From the 10th to the 12th, and from the 20th to the 23d verse inclusive (Deu 2:10-12, Deu 2:20-23), we have certain historical remarks introduced which do not seem to have been made by Moses, but rather by Joshua or Ezra. By the introduction of these verses the thread of the narrative suffers considerable interruption. Dr. Kennicott considers both these passages to be interpolations. That they could not have made a part of the speech of Moses originally, needs little proof.

Clarke: Deu 2:29

As the children of Esau which dwell in Seir - See the note on Num 20:21.

Clarke: Deu 2:30

The Lord - hardened his spirit - See the notes on Exo 4:21, and Exo 9:15 (note), etc.

Clarke: Deu 2:36

From Aroer - by the brink of the river of Arnon - See on Num 21:13 (note), etc.

Clarke: Deu 2:37

Only unto the land of the children of Ammon thou camest not - God gave them their commission; and those only were to be cut off, the cup of whose iniquity was full. Though the Moabites and Ammonites were thus spared, they requited good with evil, for they fought against the Israelites, and cast them out of their possessions, Jdg 11:4, Jdg 11:5; 2Ch 20:1, etc., and committed the most shocking cruelties; see Amo 1:13. Hence God enacted a law, that none of these people should enter into the congregation of the Lord even to their tenth generation: see Deu 23:3-6.

Calvin: Deu 2:9

9.And the Lord said unto me, Distress not the Moabites He had previously forbidden them to enter the land of Edom, unless consent were obtained. A similar prohibition is now added with respect to the Moabites, because God had allotted to them the territory which they inhabited. As I have said, this was painful and burdensome, that they should cherish kindness and fraternal good-will towards those who treated them with hostility; but God desired in this respect also to prove the obedience of His people. He did not, then, take into consideration what this nation had dcserved; but, inasmuch as they were the descendants of Lot, and consequently of the race of Abraham, He desired to treat them with special favor. For the division of the whole world appertains to Him, so as to distribute to its various peoples whatever part He chooses, and to fix the bounds wherein they should confine themselves. If any object that the people of Canaan had also their limits assigned to them, and ought not, therefore, to have been expelled from the lands in which their forefathers had for many ages inhabited, the reply is easy, viz., that God is always free to take away what He has given, and to readjust the boundaries imposed by His will, when the sins of men deserve that this should be done. When, therefore, He declares that He had given their land to the Moabites, it is not according to the ordinary force of the expression, but by a fixed decree that their habitation should remain sure and undisturbed.

Calvin: Deu 2:10

10.The Emims dwelt therein in times past This is a confirmation of the foregoing declaration, which is, however, inserted by way of parenthesis by Moses himself; for the ninth verse, which I have just expounded, is followed regularly by the thirteenth, “Now rise up,” etc. For, after God had turned away the people from the borders of Moab, He shews them in what direction they must pass over; but Moses, interrupting the address of God, explains how the Moabites had obtained that territow, though they were strangers, and had no land of their own on which they might set their foot;. For Lot was no less an alien than Abraham; Moses, therefore, states how by special privilege the posterity of Lot became masters of that land which giants had previously possessed. For it was not by human means that, having driven out the giants, who were formidable to all men, they had obtained the peaceful occupation, and even the dominion of that land, which might have seemed to be invincible, from the valor and strength of its inhabitants. He says, therefore, that the giants dwelt there, as also in Mount Seir; and that both were overcome and destroyed, not so much by the hand and arms of men as by the power of God, so that their land might be cleared for possession as well for the children of Esau as for those of Lot. Now, since God elsewhere declares that He had given Mount Seir to Esau as an inheritance, according as He had promised to his father Isaac, it follows that the Moabites had obtained their land also by the same Divine authority. The comparison which is made between Edom and the Israelites does not hold good in all respects; for, although Esau was sustained by this consolation, that his inheritance should be of “the fatness of the earth,” (Gen 27:39,) it might still be the case that with regard to himself and his posterity, their possession should not be legitimate; whereas God so promised the land of Canaan to the race of Abraham, that the Israelites received the dominion over it, as if from His own hand, as it is said in Psa 136:21. In this respect, too, there was a difference, because the land of Canaan was chosen as that in which God should gather His Church, in which He should be purely worshipped, and which should be an earnest, to the faithful of the heavenly and eternal rest. But, as elsewhere, the distinction between the sons of Esau and Jacob is marked, so now Moses ¹²⁶ magnifies God’s special blessing towards them both.

Calvin: Deu 2:13

13.Now rise up He now proceeds with what he had begun in verse 9, viz, that God had commanded them to pass by the land of Seir, and to advance to the brook Zered; as much as to say, that after they had been subdued by their misfortunes, they were prohibited from further progress, until God should open the way before them, and thus they should follow Him as their leader, and not make a passage for themselves at their own discretion.

He afterwards specifies the period of delay which they had been compelled by God to pass in the desert, after they had once reached the borders of the promised land. He says, then, that after thirty-eight years they had at length returned to the land from whence they had been obliged to retire; and briefly reminds them how long the course of their deliverance had been interrupted through their own fault, since they had gone forth to enjoy the promised land. He calls those “warlike men,” or, in the Hebrew, “men of war,” whose age entitled them to bear arms, i.e., who had exceeded their twentieth year.

When mention is elsewhere made of forty years, the two years are then included which were spent both in Mount Sinai and in other places; and with good reason, because, during that time also, their sins prevented them from passing to the enjoyment of their inheritance immediately after the promulgation of the law.

Calvin: Deu 2:19

19.And when thou comest nigh over against the children ofAmmon God now makes provision as to the Ammonites, since their condition was the same as that of the Moabites, inasmuch as they were descended from the two daughters of Lot. It might, indeed, seem wonderful that, since the memory of their origin was detestable, these two nations should have been so dear to God. Ammon and Moab had been born of an incestuous connection. It was, therefore, more reasonable that this tragical circumstance should have been buried by their destruction, than that they should have been distinguished by God’s favor from the common lot of other nations, as if their nobility rendered them superior to others. But let us learn from hence, that since God’s judgments, like a deep abyss, are beyond our apprehension, they should be regarded with reverence. Lot’s distinguished piety is expressly declared. The disgraceful crime, which he committed when drunk, it pleased God so to mark with perpetual infamy, as still to impress upon it some signs of His mercy, although this was done especially for the sake of Abraham himself. It is unquestionable, however, that God recommends the posterity of Lot to the Israelites on this ground, that they may more willingly exercise kindness towards them, and abstain from all injury, when they had to do with two nations whom they see to be cared for by God Himself, for the sake of their common relationship to Abraham.

Furthermore, by the same argument whereby he had before proved that both Edomites and Moabites, relying on God’s help, had occupied the lands over which they had dominion, he now establishes that the land which the Ammonites possessed had been granted them by God, viz., because in their conquest and overthrow of the giants they had surpassed the limits of human bravery, and thus God had given a proof of His special and unusual favor towards them. For neither by the ordinary course of nature could two men increase to so great a multitude.

Now, although the Hebrew call the Cappadocians Caphthorim, ¹²⁷ we do not know whether the giants, whose country was taken possession of by the Ammonites, sprung from them. But, if this be admitted, they had a long journey, attended by many dangers, after they left their country; and again, since they must have passed through rich and fertile regions, it is strange that they should have penetrated to those mountains. It might, however, be the case, that, making forays as robbers, they nowhere found a quiet resting-place until a less cultivated region presented itself.

Calvin: Deu 2:24

Deu 2:24.Rise ye up, take your journey I have lately said that the order is here inverted, for what soon after follows, “And I sent messengers out of the wilderness,” etc., Deu 2:26, Moses, in my opinion, has inserted by way of parenthesis: it will, therefore, be suitably rendered in the pluperfect tense, “But I had sent,” etc. Thus there will be no ambiguity in the sense that, when the messengers had returned without effecting their purpose, God sustained the weariness of the people by this consolation, as though he had said, Sihon has not, with impunity, repudiated the peace offered to him, since it will now be permitted you to assail him in lawful war. And assuredly this signal for the expedition to advance depends on the declaration which is subjoined in Deu 2:30, as we may readily gather from the context; for Moses there repeats what we here read respecting their passage in somewhat different words; and again does God testify that He has given Sihon into the hands of the people, and exhorts Moses to go down boldly to the battle. Moreover, the cause is there specified why (Sihon) had been so arrogant and contemptuous in his rejection of the embassy, viz., because God had “hardened his spirit, and made his heart obstinate.” From whence again it appears how poor is the sophistry of those who imagine that God idly regards from heaven what men are about to do. ¹²⁸ They dare not, indeed, despoil Him of foreknowledge; but what can be more absurd than that He foreknows nothing except what men please? But Scripture, as we see, has not placed God in a watch-tower, from which He may behold at a distance what things are about to be; but teaches that He is the director (moderatorem) of all things; and that He subjects to His will, not only the events of things, but the designs and affections of men also. As, therefore, we have before seen how the heart of Pharaoh was hardened, so now Moses ascribes to God the obstinacy of king Sihon. How base a subterfuge is the exception which some make as to His permission, sufficiently appears from the end which Moses points out. ¹²⁹ For why did God harden the heart of Sihon? thalt “He might deliver him into the hand” of His people to be slain; because He willed that he should perish, and had destined his land for the Israelites. If God only permitted Sihon to grow hardened, this decree was either nought, or mutable, and evanescent, since it depended on the changeable will of man. Putting aside, then, all childish trifling, we must conclude that God by His secret inspiration moves, forms, governs, and draws men’s hearts, so that even by the wicked He executes whatever He has decreed. At the same time it is to be observed that the wicked are not impelled to hardness of heart by extrinsic force, but that they voluntarily harden themselves; so that in this same hardness of heart God may be seen to be a just judge, however incomprehensible His counsel may be, and however the impiety of men may betray itself, who are their own instigators, and the authors of their own sin. Emphatically does Moses inculcate the same thing twice over, viz., that the spirt of Sihon was hardened by God, and his heart made obstinate, in order that God’s paternal favor towards His chosen people might be more conspicuous; because from the obstinacy of the blinded king He afforded them a just cause for war, and an opportunity for victory.

Defender: Deu 2:11

See note on Num 13:33."

Defender: Deu 2:20

See note on Num 13:33."

TSK: Deu 2:9

Distress not the Moabites : or, Use no hostility against Moab, Num 22:4; Jdg 11:17; 2Ch 20:10

Ar : Ar was situated south of the Arnon; and was called by the Greek writers Areopolis, and thought by them to be so named because the inhabitants worshipped Αρης , or Mars. St. Jerome says that it was destroyed by an earthquake when he was an infant. Burckhardt supposes that the ruins of a small castle called Mehatet el Hadj, may be the site of this ancient city. Deu 2:5; Num 21:15, Num 21:28

the children : Deu 2:19; Gen 19:36, Gen 19:37; Psa 83:8

TSK: Deu 2:10

All the nations here mentioned appear to have been the posterity of Ham, who lay under the prophetical curse of Noah, which was thus executed upon this part of them by the Moabites and Edomites.

Deu 2:11; Gen 14:5

TSK: Deu 2:11

as the Anakims : Deu 1:28, Deu 9:2; Num 13:22, Num 13:28, Num 13:33

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

TSK: Deu 2:13

brook : or, valley, Num 13:23 *marg.

Zered : The brook or torrent Zered, takes its rise in the mountains of Moab, and, running from east to west, falls into the Dead Sea. It seems to be the stream which Burckhardt calls Wady Beni Hammad, south of the Modjeb or Arnon, and about five hours north of Kerek. Num 21:12, Zared

TSK: Deu 2:14

Kadeshbarnea : Deu 1:2, Deu 1:19, Deu 1:46; Num 13:26

until all the generation : Deu 1:34, Deu 1:35; Num 14:28-35, Num 26:64, Num 26:65, Num 32:11; Psa 90:3, Psa 90:9, Psa 95:11; Eze 20:15; Heb 3:8-19; Jud 1:5

TSK: Deu 2:15

the hand of the : Jdg 2:15; 1Sa 5:6, 1Sa 5:9, 1Sa 5:11, 1Sa 7:13; Psa 32:4, Psa 78:33, Psa 90:7-9, Psa 106:26; Isa 66:14; 1Co 10:5

TSK: Deu 2:18

Num 21:15, Num 21:23; Isa 15:1

TSK: Deu 2:19

Deu 2:5, Deu 2:9; Gen 19:36-38; Jdg 11:13-27; 2Ch 20:10

TSK: Deu 2:20

Zamzummims : Gen 14:5, Zuzims

TSK: Deu 2:21

great : Deu 2:10, Deu 2:11, Deu 1:28, Deu 3:11

but the Lord : These fragments of ancient history seem to be introduced to encourage the Israelites. If the Lord destroyed these gigantic people before the posterity of Lot and of Esau, what cause had the posterity of Abraham, Isaac, and Jacob, his chosen servants and friends, to fear the Anakims, or the Canaanites? especially as Israel acted by commission from God, and had his promise as their security of success, and the pledge of it in his presence, and the wonders which he had already wrought for them; and as they were the only nation of worshippers of the Lord, in the ordinances of his institution, which could be found on earth. This is so often repeated to possess the minds of the Israelites with a sense of God’ s providence, which rules every where; displacing one people, and placing another in their stead; and fixing their bounds also, which they cannot pass without his leave. Deu 2:22; Jdg 11:24; Jer 27:7, Jer 27:8; Hab 1:10, Hab 1:11

TSK: Deu 2:22

Esau : Gen 36:8

the Horims : Deu 2:12; Gen 14:6, Gen 36:20-30; 1Ch 1:38-42

TSK: Deu 2:23

the Avims : Jos 13:3, Avites

Azzah : 1Ki 4:24; Jer 25:20; Zep 2:4; Zec 9:5, Gaza

the Caphtorims which came : Gen 10:14; Jer 47:4; Amo 9:7; Act 17:26

TSK: Deu 2:24

the river Arnon : Deu 2:36; Num 21:13-15; Jdg 11:18-21

behold : Jos 6:16; 2Ch 36:23; Ezr 1:2; Jer 27:5; Eze 29:20; Dan 2:38, Dan 4:17

begin to possess it : Heb. begin, possess.

TSK: Deu 2:25

Deu 11:25, Deu 28:10; Exo 15:14-16, Exo 23:27; Jos 2:9-12, Jos 9:24; 2Ki 7:6, 2Ki 7:7; Psa 105:38; Jer 33:9; Rev 3:9

TSK: Deu 2:26

Kedemoth : Jos 13:18, Jos 21:37

with words : Deu 20:10, Deu 20:11; Est 9:30; Mat 10:12-15; Luk 10:5, Luk 10:6, Luk 10:10-12

TSK: Deu 2:27

Deu 2:6; Num 21:21-23; Jdg 11:19

TSK: Deu 2:28

only I will pass : Num 20:19

TSK: Deu 2:29

As the children : It appears to have been only the Edomites of Kadesh-barnea, south of Canaan, who denied the Israelites a passage; for those of mount Seir, now called Shera, are here expressly said to have granted it them, and this, in fact, was the very road by which they arrived at Canaan. Deu 23:3, Deu 23:4; Num 20:18; Jdg 11:17, Jdg 11:18

into the land : Deu 4:1, Deu 4:21, Deu 4:40, Deu 5:16, Deu 9:6, Deu 25:15; Exo 20:12; Jos 1:11-15

TSK: Deu 2:30

for the Lord : Exo 4:21, Exo 11:10; Num 21:23; Jos 11:19, Jos 11:20; Jdg 11:20; Rom 9:17-23

obstinate : Isa 48:4

TSK: Deu 2:31

give Sihon : Deu 2:24, Deu 1:8

TSK: Deu 2:32

Num 21:23-30; Jdg 11:20-23; Neh 9:22; Psa 120:7, Psa 135:11, Psa 136:19

TSK: Deu 2:33

the Lord : Deu 3:2, Deu 3:3, Deu 7:2, Deu 20:16; Gen 14:20; Jos 21:44; Jdg 1:4, Jdg 7:2

we smote : Deu 29:7, Deu 29:8; Num 21:24; Jos 10:30-42

TSK: Deu 2:34

utterly destroyed : Deu 7:2, Deu 7:26, Deu 20:16-18; Lev 27:28, Lev 27:29; Num 21:2, Num 21:3; Jos 7:11, Jos 8:25, Jos 8:26, Jos 9:24; Jos 11:14; 1Sa 15:3, 1Sa 15:8, 1Sa 15:9

and the little ones of every city : Heb. every city of men, and women, and little ones.

TSK: Deu 2:35

Deu 20:14; Num 31:9-11; Jos 8:27

TSK: Deu 2:36

Aroer : Deu 3:12, Deu 4:48; Jos 13:9; Isa 17:2; Jer 48:19

not : Jos 1:5; Psa 44:3; Isa 41:15, Isa 41:16; Rom 8:31

TSK: Deu 2:37

unto the land : Deu 2:5, Deu 2:9, Deu 2:19, Deu 3:16; Jdg 11:15

Jabbok : Gen 32:22; Num 21:24; Jos 12:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 2:9

The Moabites and the Ammonites Deu 2:19 being descended from Lot, the nephew of Abraham Gen 19:30-38, were, like the Edomites, kinsmen of the Israelites.

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.

Barnes: Deu 2:13

The words, "said I,"are not in the Hebrew. The words "rise up, and get you over the brook Zered"(Num 21:12 note) connect themselves with Deu 2:9, and form the conclusion of what God said to Moses.

Barnes: Deu 2:20-23

These verses, like Deu 2:10-12, are in all likelihood an addition made by a later reviser.

Deu 2:20

Zamzummims - A giant race usually identified with the Zuzims of Gen 14:5.

Deu 2:23

The Avims which dwelt in Hazerim, even unto Azzah - Read (Gaza, of which Azzah is the Hebrew form. "Hazerim"is not strictly a proper name, but means "villages,"or "enclosures,"probably such as are still common in the East. The Avims are no doubt identical with the Avites of Jos 13:3, and were doubtless a scattered remnant of a people conquered by the Caphtorim (Gen 10:14 note) and living in their "enclosures"in the neighborhood of Gerar. The word, which means "ruins,"seems itself expressive of their fallen state.

Barnes: Deu 2:26

Kedemoth - literally, "Easternmost parts;"the name of a town afterward assigned to the Reubenites, and given out of that tribe to the Levites. Compare Jos 13:18; 1Ch 6:79.

Barnes: Deu 2:34

Utterly destroyed the men, and the women, and the little ones, of every city - Render, laid under ban (compare Lev 27:28 note) every inhabited city, both women and children: these last words being added by way of fuller explanation.

Barnes: Deu 2:36

Aroer, which is by the brink of the river of Arnon - Aroer stood on the north bank of the river, and was assigned Jos 13:9, Jos 13:16 to the tribe of Reuben, of which it formed the most southerly city. The valley of the Arnon is here deep, and the descent to it abrupt. In Roman times it was spanned by a viaduct, the ruins of which still remain, and which was probably built on the lines of the original structure of Mesha 2Ki 3:5. Aroer here must not be confounded with "Aroer, which is before Rabbah"Jos 13:25. This latter place was "built,""i. e."rebuilt, by the Gadites Num 32:34; it belonged to that tribe, and was consequently far to the north of the Arnon. A third Aroer in the tribe of Judah is mentioned in 1Sa 30:28.

"The city that is by the river,"literally, "in the midst of the river"(compare Jos 13:9, Jos 13:16) is Ar Moab (compare Num 21:15 note).

Poole: Deu 2:9

Ar the chief city of the Moabites, Num 21:15,28 , here put for the whole country, which depended upon it.

The children of Lot so called to signify that this preservation was not for their sakes, for they were a wicked people; but for Lot’ s sake, whose memory God yet honours.

Poole: Deu 2:10

Emims men terrible for stature and strength, as their very name imports; see Gen 14:5 ; whose expulsion by the Moabites is here noted as a great encouragement to the Israelites, for whose sake he would much more drive out the wicked and accursed Canaanites.

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 .

Poole: Deu 2:18

Or, to pass by the border of Moab, by Ar .

Poole: Deu 2:20

Which signifies men most wicked and abominable , or most presumptuous , or most crafty .

Poole: Deu 2:21

The Lord therefore will certainly do as much for his own people.

Poole: Deu 2:23

Caphtorims a people akin to the Philistines, Gen 10:14 , and confederate with them in this enterprise, and so dwelling together, and by degrees were probably united together by marriages or other ways, and became one people, the Caphtorims being at last swallowed up in the Philistines. See Jer 47:4 Amo 9:7 .

Caphtor is by the learned thought to be Cappadocia; whither these people might make an expedition out of Egypt, either because of the report of the great riches of part of that country, which drew others thither from places equally remote, or after the manner of those ancient times, or for some other reason now unknown.

Poole: Deu 2:25

Under the whole heaven which is a synecdoche and an hyperbole, but is explained by the following words, which restrain the sentence to those nations that heard of them.

Poole: Deu 2:26

Kedemoth so called from a city of that name, Jos 13:18 ; and called Jeshimon , Num 21:20 .

With words of peace with offers of peace, which they refusing, their destruction was highly just and reasonable.

Poole: Deu 2:27

In my direct road to Canaan, from which I will not turn aside into thy fields, or vineyards, or houses;

Poole: Deu 2:28

Or, with my foot-men , or with my company which are on foot ; which is added significantly, because if their army had consisted as much of horsemen as many other armies did, their passage through his land might have been more mischievous and dangerous; but they were generally on foot.

Poole: Deu 2:29

Object The king of Edom, i.e. of the children of Esau, did not grant them passage, Nu 20 .

Answ They did permit them to pass quietly by the borders, though not through the heart of their land; and in their passage the people sold them meat and drink, being, it seems, more kind to them than their king would have had them; and therefore they here ascribe this favour not to the king, though they are now treating with a king, but to the people,

the children of Esau

Poole: Deu 2:30

By him i.e. by his borders. Obstinate ; unmovable and inexorable to our desires.

Poole: Deu 2:34

By God’ s command, these being a part of those people who were devoted by the Lord of life and death to utter destruction for their abominable wickedness. See Deu 7:2 20:16 .

Poole: Deu 2:36

Aroer was in the border of Moab, but now in the hands of the Amorites.

By the river Heb. in the river , wherewith it was encompassed, Num 21:15,28 Jos 12:2 13:9 . He speaks exclusively, for this was Ar, which now was in the Moabites’ jurisdiction, above, Deu 2:9 .

Poole: Deu 2:37

Of the river Jabbok i.e. beyond Jabbok ; for that was the border of the Ammonites, Jos 12:2 .

Object. Half the land of the Ammonites is said to be given to the tribe of Gad , Jos 13:25 .

Answ This is true of that half of it which the Amorites had taken from them, but not of the other half, which yet was in the possession of the Ammonites.

In the mountains the mountainous country of the Ammonites.

Forbad us Heb. commanded us : commanding is put for forbidding here, as Gen 2:16 3:11 Lev 4:2 Deu 4:23 . The words may be thus rendered, concerning

which the Lord gave us command or charge to wit, that we should not meddle with them, as was said before. So it is only an ellipsis of the preposition, which is very frequent.

Haydock: Deu 2:9

Moabites. They allowed the Hebrews to pass, as the Idumeans had done; (ver. 29,) but they treated them with no particular marks of affection, (chap. xxiii. 3,) nor would they suffer them to go across their country, Judges xi. 17. ---

Ar is sometimes called Rabbah Moab, "the great city of the Moabites," (Josue xiii. 25,) and Areopolis. (Eusebius)

Haydock: Deu 2:10

Emim signifies "the terrible," or "men of cubits or length." See Numbers xiii. 33. They had been probably ruined in the war of Chodorlahomor, (Genesis xiv. 5,) a little before the birth of Moab. (Calmet) ---

But those few who remained, were sufficient to strike the beholders with terror, as they were not inferior to the other giants who were known, since the deluge, of the race of Enac, or of Rapha. (Haydock)

Haydock: Deu 2:11

Giants. Hebrew Raphaim, which Grotius thinks is a word retained from the primitive language. It sometimes denotes giants, and those who groan in hell, on account of the great iniquity of the Raphaim, Job. xxvi. 5. Og was one of their descendants, and inhabited the same country, which they had occupied in the days of Abraham, chap. iii. 2. (Calmet) ---

They lost much of their power in the war of Sodom. Some of them fled into the land of the Philistines, and established themselves there, 1 Kings xxi. 16. As these gigantic nations had been overthrown, as well as the Horrhites, when God formerly gave their territories to Moad and to Esau, (Haydock) so the Hebrews may be assured, that nothing will be able to resist their power, while He is with them. (Menochius)

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)

Haydock: Deu 2:14

Years. They had continued another year at Sinai, and some months at least at Cades-barne; so that the few remaining months of the 40 years' sojournment, were spent in conquering the kingdoms east of the Jordan. (Haydock)

Haydock: Deu 2:20

Zomzommim, means "wicked wretches," famous for their stature, &c. (Menochius) ---

They are probably the same nation as the Zuzim, Genesis xiv. 5.

Haydock: Deu 2:21

Enacims. See on this race of giants what has been said, Numbers xiii. 23. They made place for the Zomzommim, as the latter did for the Ammonites. (Haydock)

Haydock: Deu 2:22

Horrhites, so called because they dwelt in caverns. (St. Jerome)

Haydock: Deu 2:23

Haserim, the same as Haseroth, Numbers xxxiii. 17. ---

Gaza belonged to the Philistines. The intermediate country, or the south part of Chanaan, occupied by the Hevites, was seized by invaders from the isle of Cyprus, (Hebrew, Caphtorum; Calmet; Genesis x. 14,) or from Egypt, which the Nile intersects, forming many islands, in the Delta, Jeremias xlvii. 4. The Cappadocians, who dwelt in Asia Minor, on the Euxine sea, were a different nation, and sprung from Japhet. (Tirinus)

Haydock: Deu 2:24

Arise. God did not forbid Moses to ask for leave to pass through the land quietly, as the latter did; (ver. 26.) but he gives him to understand that his demand will be rejected with disdain, and he is at liberty to attack this insolent king, and thus to commence his conquests.

Haydock: Deu 2:25

Heaven. All who hear of thy exploits, will have cause to fear. (Haydock)

Haydock: Deu 2:26

Cademoth, "to the east," of the Arnon. There was a city of the same name on the other side of the banks, which belonged to Sehon, and was given afterwards to the Levites, 1 Paralipomenon vi. 79. (Calmet)

Haydock: Deu 2:29

As, &c. These nations had only permitted them to pass along their borders, and furnished them, through fear, (ver. 4,) with the necessaries of life. Sehon will not even grant so much.

Haydock: Deu 2:30

Hardened, &c. That is, in punishment of his past sins, he left him to his own stubborn and perverse disposition, which drew him to his ruin. See the note on Exodus vii. 3. (Challoner) ---

God did not soften his heart, (Menochius) nor make him see the danger to which he was exposing his dominions, by provoking such an army. (Haydock)

Haydock: Deu 2:34

Killing, according to God's express command, chap. xx. 16. (Menochius)

Haydock: Deu 2:37

Jeboc, towards its source: for both sides of the torrent were taken by the Hebrews from the kings Sehon and Og, who had already driven the Ammonites farther into the mountains, on the east. (Haydock) ---

When these demanded the conquered country to be restored to them, Jephte shewed that their claim was inadmissible, Judges i. 13. (Calmet) ---

They had lost possession when the Hebrews came; and, as God had authorized the latter to take the land from those kings, without enquiring who were the former proprietors, the Ammonites, who had themselves expelled the Zomzommim, came with a very bad grace to assert their title, after a lapse of near 300 years. God only forbids the Hebrews to molest the actual dominions of the sons of Ammon, Moab, and Esau, in consideration of their fathers, to whom they were so nearly related. (Haydock)

Gill: Deu 2:9

And the Lord said unto me,.... When upon the borders of Moab:

distress not the Moabites, neither contend with than in battle; besiege not any of their cities, nor draw them into a battle, or provoke them to fight:

for I will not give thee of their land for a possession; at least not as yet, the measure of their sins not being fully up, and the time of their punishment not come; otherwise in David's time they were subdued, and became tributaries to him, and the Edomites also, 2Sa 8:2,

because I have given Ar unto the children of Lot for a possession; so the Moabites were, they sprung from Moab, a son of Lot by his firstborn daughter, Gen 19:37. Ar was the metropolis of Moab, called Ar of Moab, Isa 15:1 and is here put for the whole country of Moab; so Aben Ezra interprets it of Moab. Jarchi says it is the name of the province; in the Septuagint version it called Aroer.

Gill: Deu 2:10

The Emims dwelt there in time past,.... We read of them as early as the times of Chedorlaomer, Gen 14:5 when their dwelling was in Kirjathaim, a city which Sihon king of the Amorites took from the Moabites, and which being taken from him, was with others given to the tribe of Reuben, Num 32:37. These are by some thought to be the same with the Yemim which Anah found and met with in the wilderness, and defeated, which we render "mules", Gen 36:24. They had their name from the fear and terror they put men into because of their gigantic stature and great strength, as follows: it is probable they were the descendants of Ham:

a people great and many, and tall as the Anakims; who were very numerous, of a very bulky size of body, and of high stature, like the giants the spies had seen at Hebron, the sons of Anak, a noted giant there, Num 13:22.

Gill: Deu 2:11

Which also were accounted giants, as the Anakims,.... Because of their bulky size and tall stature; or,"the Rephaim were they accounted, even they as the Anakims;''they were reckoned Rephaim, a name for giants in early times, even as the Anakims were; see Gen 14:5.

but the Moabites called them Emims; to distinguish them from the Rephaim; so that it seems this name of Emims was not originally their name, but they are called so by a prolepsis, or anticipation, in Gen 14:5 since they had it from the Moabites, a people of a later date.

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.

Gill: Deu 2:13

Now rise up, said I, and get you over the brook Zered,.... It is called the valley of Zered, Num 21:12, the word used signifying both a valley and a brook; and it is very probable there were both a valley and a brook of the same name; it must be near Dibongad, since in one place it is said the Israelites came from Ijim and pitched in Zered; and in another place that they came from thence, and pitched in Dibongad, Num 21:11 and

Nu 33:45.

and we went over the brook Zered; which was fordable, or perhaps at this time dried up.

Gill: Deu 2:14

And the space in which we came from Kadeshbarnea,.... The space of time; or, "the days" ^b; the number of them:

until we were come over the brook Zered, was thirty and eight years; that is, from the time that the spies were sent and searched the land, and brought a report of it; for they were sent from Kadeshbarnea, Num 32:8 unto the passage of the Israelites over Zered, were thirty eight years; so long they had been travelling in the wilderness, after they were come to the borders of the land:

until all the generation of the men of war were wasted out from among the host; all that were twenty years old and upwards, and fit to go out to war upon occasion, when the people were first numbered after they came out of Egypt; all that generation was now consumed within the above space of time, excepting two, Caleb and Joshua:

as the Lord sware unto them; Num 14:21.

Gill: Deu 2:15

For indeed the hand of the Lord was against them,.... His power was exerted in a way of wrath and vengeance on them, for their murmurings at the report of the spies; and therefore, it is no wonder they were consumed, for strong is his hand, and high is his right hand; and when lifted up it falls heavy, and there is no standing up under it, or against it: it smote them with one disease or another, or brought one judgment or another upon them: as the sword of Amalek, by which many were cut off, and the plague at Shittim in the plains of Moab, in which died 24,000; besides the destruction of Korah and his company, which was quickly after the affair of the spies, and the plague at that time, of which died 14,700; and thus, by one stroke after another, he went on to

destroy them from among the host until they were consumed, even all of them but two, as follows.

Gill: Deu 2:16

So it came to pass, when all the men of war were consumed,.... By wasting diseases and judgments of one kind or another:

and dead from among the people; the rising and surviving generation.

Gill: Deu 2:17

That the Lord spoke unto me,.... At the brook Zered, having passed that, or at Dibongad, which was their next station:

saying; as follows.

Gill: Deu 2:18

Thou art to pass over through Ar,.... That is, over the river Arnon, by the city Ar of Moab, which was situated by it; see Deu 2:9 and so Moses and the people of Israel were to pass along by that:

and by the coast of Moab; for they were not admitted to enter the land and pass through it; only to travel on the borders of it, and that they were to begin to do this day; the day the Lord spake to Moses.

Gill: Deu 2:19

And when thou comest nigh over against the children of Ammon,.... Who dwelt near the Moabites, and were brethren, both descending from Lot, Gen 19:37.

distress them not, nor meddle with them: lay no siege to any of their cities, nor provoke them to war, nor engage in battle with them:

for I will not give thee of the land of the children of Ammon any possession; that is, any part of it which was now in their hands; otherwise half their land was given to the tribe of Gad; but then that was what Sihon king of the Amorites had taken from them, and which Israel retook from him, and so possessed it not as the land of the Ammonites, but of the Amorites, one of the seven nations, whose land they were to inherit; see Jos 13:25,

because I have given it unto the children of Lot for a possession; the Ammonites were the children of Lot by his second daughter, Gen 19:38.

Gill: Deu 2:20

That also was accounted a land of giants,.... Ammon was so reckoned as well as Moab, Deu 2:10.

giants dwelt therein in old time; the Rephaim dwelt there, as they did also in Ashteroth Karnaim, Gen 14:5.

and the Ammonites call them Zamzummims; they are thought to be the same with the Zuzims in Gen 14:5 who had their name, as Hillerus ^c thinks, from Mezuzah, a door post, from their tall stature, being as high as one; and for a like reason Saph the giant might have his name, 2Sa 21:18. The word Zamzummims, according to him ^d, signifies contrivers of evil and terrible things; they were inventors of wickedness, crafty and subtle in forming wicked and mischievous designs, which struck terror into people, and made them formidable to them.

Gill: Deu 2:21

A people great and many, and tall as the Anakims,.... As the Emims were, Deu 2:10 but the Lord destroyed them before them; destroyed the Zamzummims before the children of Amman; or otherwise they would have been an too much for them, being so numerous, and of such a gigantic stature:

and they succeeded them, and dwelt in their stead; and in this way, and by these means, he gave them their land for a possession, Deu 2:19.

Gill: Deu 2:22

As he did to the children of Esau which dwelt in Seir,.... He did the like things for them as he did for the Ammonites:

when he destroyed the Horims from before them: which is repeated from Deu 2:12, other instances of the like kind being here recited:

and they succeeded them, and dwelt in their stead, even unto this day; See Gill on Deu 2:12.

Gill: Deu 2:23

And the Avim, which dwelt in Hazerim, even unto Azzah,.... The same with the Avites, who appear to have inhabited some part of the land of the Philistines, in which Azzah or Gaza was, which was one of the five lordships of the Philistines, Jos 13:3. The word Hazerim signifies courts, and a learned man ^e interprets it of tents or huts placed in a square or circular form, so as to have an area in the middle; and in such the Avim may be supposed to dwell, while in Palestine, as far as Gaza:

the Caphtorim, which came from out of Caphtor, destroyed them; according to the Targums of Onkelos and Jonathan, and the Septuagint and Vulgate Latin versions, these were Cappadocians, that came out of Cappadocia; but it seems manifest that they were originally of Egypt, see Gen 10:14 and Bochart ^f thinks they went from thence into that part of Cappadocia that was near Colchis; but things not answering their expectations, they returned, and drove out the Avim from their country:

and dwelt in their stead; See Gill on Jer 47:4, Amo 9:7. Though it seems as if they were not utterly destroyed, but some escaped into Assyria, and settled there, where was a place called Ava from them; and from whence they were sent by the king of Assyria to repeople the cities of Samaria, after the captivity of the ten tribes; see 2Ki 17:24. Now these several instances are observed to encourage the children of Israel to hope and believe that they should be able to dispossess the Canaanites, and inherit their land; such dispossessions having been very frequent, when it was the will of God they should take place.

Gill: Deu 2:24

Rise ye up, take your journey, and pass over the river Arnon,.... Which was on the border of Moab, and divided between Moab and the Amorites, Num 21:13.

behold, I have given into thy hand Sihon, the Amorite, king of Heshbon, and his land; that is, he had determined to give it to the Israelites, for as yet it was not actually given; of this king, and the place he was king of; see Gill on Num 21:21, Num 21:26 begin to possess it, and contend with him in battle; provoke him to war, fight with him, take his land from him, and enter upon the possession of it, hereby assuring of victory.

Gill: Deu 2:25

This day will I begin to put the dread of thee,.... And so fulfil the prophecies delivered by Moses in Exo 15:14.

and the fear of thee upon the nations that are under the whole heaven; not only the neighbouring nations, the Edomites, Moabites, Ammonites, Philistines, and Canaanites, but nations more remote even throughout the whole world:

who shall report of thee; of what was done for Israel in Egypt, and at the Red sea, and in the wilderness; and particularly of the delivery of Sihon and Og, kings of the Amorites, and of their kingdoms into their hands:

and shall tremble, and be in anguish because of thee; lest they should proceed on, and make conquests of their lands also; see Jos 2:9.

Gill: Deu 2:26

And I sent messengers out of the wilderness of Kedemoth,.... A city in the tribe of Reuben, and given by them to the Levites in later times, having been taken from the Amorites with others; near this lay a wilderness, which took its name from it, and seems to be the same with Jeshimon, Num 21:20. Aben Ezra takes it to be the wilderness of Matthanah, which according to Jerom ^g was situated on Arnon, twelve miles to the east of Medeba; see Num 21:18 from hence messengers were sent by Moses:

unto Sihon king of Heshbon, with words of peace; in a peaceable and respectful manner, desiring to be at peace and in friendship with him, and a continuance of it, which was done to leave him inexcusable; as afterwards a like method was ordered to be taken, when they came to any city, to proclaim peace, and if an answer of peace was given, no hostilities were to be committed, Deu 20:10,

saying; as follows.

Gill: Deu 2:27

Let me pass through thy land,.... See Gill on Num 21:22,

I will go along by the highway; the king's highway, as in the place referred to, the public road:

I will neither turn to the right hand nor to the left; to go into his fields and vineyards, and gather the fruit, or tread down the corn and vines, or do any manner of mischief to them; see the above place.

Gill: Deu 2:28

Thou shalt sell me meat for money, that I may eat,.... If they thought fit to have provision of them, they desired no other but to pay for it:

and give me water for money, that I may drink; see Deu 2:6,

only I will pass through on my feet; for they were all footmen, Num 11:21, of the phrase; see Gill on Num 20:19.

Gill: Deu 2:29

As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me,.... Which respects, as Jarchi observes, not the affair of passing through their land requested, for neither of them granted that, but buying food and drink; for though the Edomites at first seem not to have granted that, yet afterwards they did. The mountain of Seir, and the city Ar, are put for the whole countries of Edom and Moab:

until I shall pass over Jordan into the land which the Lord our God giveth us; this is observed to remove any suspicion or jealousy of their seizing his country, and taking possession of it, and dwelling in it; since they only proposed to pass through it on their journey to the land of Canaan, which lay on the other side Jordan, over which they must pass in order to possess it, which they had a right unto by the gift of God.

Gill: Deu 2:30

But Sihon king of Heshbon would not let us pass by him,.... Or through his country, as was desired:

for the Lord had hardened his spirit, and made his heart obstinate; as he did Pharaoh's, for whom he will he hardens; so that he would not listen to the proposals made to him, nor grant the requests asked of him, but with pride and haughtiness of spirit despised and disdained Israel:

that he might deliver him into thine hand; that so an opportunity might offer of fighting with him, and taking his country from him; whereas, had he been peaceable and flexible, he had continued in the enjoyment of his land, and Israel would not have had that advantage against him; but God, who has the hearts of kings and of all men in his hands, so wrought upon him that he should take the steps he did, which made way for the delivery of him and his country into the hands of the Israelites:

as appeareth this day: for when Moses made this speech, the kingdom of Sihon was possessed by the Israelites, Num 21:24.

Gill: Deu 2:31

And the Lord said unto me,.... After or about the time when the messengers were sent to Sihon, perhaps when they had returned and had brought his answer:

behold, I have begun to give Sihon and his land before thee; by hardening his heart, which was a sure token of his ruin, and a leading step to the delivery of him into the hands of Israel:

begin to possess, that thou mayest inherit his land; move towards it and enter into it, not fearing any opposition made by him.

Gill: Deu 2:32

Then Sihon came out against us,.... Perceiving they were upon their march towards his land or into it, he gathered all his people and went out of Heshbon their capital city, where he resided:

he and all his people, to fight at Jahaz; a city which he had taken from the king of Moab, and which in later times, after the captivity of the ten tribes, came into their hands again, Isa 15:4; see Gill on Num 21:21.

Gill: Deu 2:33

And the Lord our God delivered him before us,.... With their lands:

and we smote him and his sons, and all his people; with the edge of the sword; slew them all: the Cetib or textual reading is "his son", though the Keri or margin is "his sons", which we follow. So Jarchi observes, it is written "his son", because he had a son mighty as himself, he says.

Gill: Deu 2:34

And we took all his cities at that time,.... As Heshbon, and others mentioned in Num 21:25,

and utterly destroyed the men, and the women, and the little ones of every city, we left none to remain; for the Amorites were one of the seven nations who were devoted to destruction, the measure of whose iniquity was now full, and therefore vengeance was taken.

Gill: Deu 2:35

Only the cattle we took for a prey unto ourselves,.... These they did not destroy, but preserved alive for their own use and profit, and took them as their own property:

and the spoil of the cities which we took; as household goods, gold, silver, and whatever valuable was found by them; this they took as plunder, and shared it among themselves.

Gill: Deu 2:36

From Aroer, which is by the brink of the river Arnon.... Upon the border of Moab, and the principal city of it; see Jer 48:19.

and from the city that is by the river; or even the city that is in the midst of the river, the city Aroer, which seems to be meant; see Jos 12:2. This river is afterwards called the river of Gad, 2Sa 24:5 in the midst of it Aroer was, perhaps because it was possessed by the tribe of Gad:

even unto Gilead; Mount Gilead and the country adjacent to it, which belonged to Og king of Bashan:

there was not one city too strong for us; that could hold out against them, when attacked and besieged by them, but presently surrendered:

the Lord our God delivered all unto us; Moses ascribes all the victories and success they had unto the Lord, not to their own might and power, but to the power of God with them, and his blessing on them.

Gill: Deu 2:37

Only unto the land of the children of Ammon thou camest not,.... Which was then in their possession; otherwise what Sihon had took away from them, that the children of Israel came into and enjoyed, as before observed, Deu 2:19.

nor unto any place of the river Jabbok; any town or city situated on this river, which was the border of the children of Ammon, Deu 3:16; see Gill on Gen 32:22,

nor unto the cities in the mountains; much less did they penetrate into the innermost parts of their country, the mountainous part thereof, and the cities there:

nor unto whatsoever the Lord our God forbad us: whether in Edom, Moab, or Ammon, particularly the latter, of which he is more especially and peculiarly speaking.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 2:9

¹ sn Ar was a Moabite city on the Arnon River east of the Dead Sea. It is mentioned elsewhere in the “Book of the Wars of Yahweh” (Num 21:15; cf. 21:28; Isa 15:1). Here it is synonymous with the whole land of Moab.

² sn The descendants of Lot. Following the destruction of the cities of the plain, Sodom and Gomorrah, as God’s judgment, Lot fathered two sons by his two daughters, namely, Moab and Ammon (Gen 19:30-38). Thus, these descendants of Lot in and around Ar were the Moabites.

NET Notes: Deu 2:10

¹ sn Emites. These giant people, like the Anakites (Deut 1:28), were also known as Rephaites (v. 11). They appear elsewhere in the narrative of the invasion of the kings of the east where they are said to have lived around Shaveh Kiriathaim, perhaps 9 to 11 mi (15 to 18 km) east of the north end of the Dead Sea (Gen 14:5).

NET Notes: Deu 2:11

¹ sn Rephaites. The earliest reference to this infamous giant race is, again, in the story of the invasion of the eastern kings (Gen 14:5). They lived around Ashteroth Karnaim, probably modern Tell Ashtarah (cf. Deut 1:4), in the Bashan plateau east of the Sea of Galilee. Og, king of Bashan, was a Rephaite (Deut 3:11; Josh 12:4; 13:12). Other texts speak of them or their kinfolk in both Transjordan (Deut 2:20; 3:13) and Canaan (Josh 11:21-22; 14:12, 15; 15:13-14; Judg 1:20; 1 Sam 17:4; 1 Chr 20:4-8). They also appear in extra-biblical literature, especially in connection with the city state of Ugarit. See C. L’Heureux, “Ugaritic and Biblical Rephaim,” HTR 67 (1974): 265-74.

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.

NET Notes: Deu 2:13

¹ sn Wadi Zered. Now known as Wadi el-H£esa, this valley marked the boundary between Moab to the north and Edom to the south.

² tn Heb “we crossed the Wadi Zered.” This has been translated as “we did so” for stylistic reasons, to avoid redundancy.

NET Notes: Deu 2:15

¹ tn Heb “from the middle of.” Although many recent English versions leave this expression untranslated, the point seems to be that these soldiers did not die in battle but “within the camp.”

NET Notes: Deu 2:16

¹ tn Heb “and it was when they were eliminated, all the men of war, to die from the midst of the people.”

NET Notes: Deu 2:18

¹ sn Ar. See note on this word in Deut 2:9.

NET Notes: Deu 2:19

¹ sn Lot’s descendants. See note on this phrase in Deut 2:9.

NET Notes: Deu 2:20

¹ sn Rephaites. See note on this word in Deut 2:11.

² sn Zamzummites. Just as the Moabites called Rephaites by the name Emites, the Ammonites called them Zamzummites (or Zazites; Gen 14:5).

NET Notes: Deu 2:21

¹ tn Heb “them”; the referent (the Rephaites) has been specified in the translation for clarity.

² tn Heb “them”; the referent (the Ammonites) has been specified in the translation for clarity.

NET Notes: Deu 2:23

¹ sn Avvites. Otherwise unknown, these people were probably also Anakite (or Rephaite) giants who lived in the lower Mediterranean coastal plain until they were expelled by the Caphtorites.

² sn Caphtorites. These peoples are familiar from both the OT (Gen 10:14; 1 Chr 1:12; Jer 47:4; Amos 9:7) and ancient Near Eastern texts (Miriam Lichtheim, Ancient Egyptian Literature, 2:37-38; ANET 138). They originated in Crete (OT “Caphtor”) and are identified as the ancestors of the Philistines (Gen 10:14; Jer 47:4).

³ tn Heb “Caphtor”; the modern name of the island of Crete is used in the translation for clarity (cf. NCV, TEV, NLT).

NET Notes: Deu 2:24

¹ sn Heshbon is the name of a prominent site (now Tell Hesba„n, about 7.5 mi [12 km] south southwest of Amman, Jordan). Sihon made it his capital after having driven Moab from the area and forced them south to the Arnon (Num 21:26-30). Heshbon is also mentioned in Deut 1:4.

NET Notes: Deu 2:25

¹ tn Heb “under heaven” (so NIV, NRSV).

² tn Heb “from before you.”

NET Notes: Deu 2:26

¹ sn Kedemoth. This is probably Aleiyan, about 8 mi (13 km) north of the Arnon and between Dibon and Mattanah.

NET Notes: Deu 2:27

¹ tn Heb “in the way in the way” (בַּדֶּרֶךְ בַּדֶּרֶךְ, baderekh baderekh). The repetition lays great stress on the idea of resolute determination to stick to the path. IBHS 116 §7.2.3c.

NET Notes: Deu 2:28

¹ tn Heb “silver.”

² tn Heb “and water for silver give to me so that I may drink.”

NET Notes: Deu 2:30

¹ tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”

² tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”

³ tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”

⁴ tn Heb “into your hand.”

NET Notes: Deu 2:32

¹ tn Heb “people.”

² sn Jahaz. This is probably Khirbet el-Medeiyineh. See J. Dearman, “The Levitical Cities of Reuben and Moabite Toponymy,” BASOR 276 (1984): 55-57.

NET Notes: Deu 2:33

¹ tc The translation follows the Qere or marginal reading; the Kethib (consonantal text) has the singular, “his son.”

² tn Heb “all his people.”

NET Notes: Deu 2:34

¹ tn Heb “every city of men.” This apparently identifies the cities as inhabited.

² tn Heb “under the ban” (נַחֲרֵם, nakharem). The verb employed is חָרַם (kharam, usually in the Hiphil) and the associated noun is חֵרֶם (kherem). See J. Naudé, NIDOTTE, 2:276-77, and, for a more thorough discussion, Susan Niditch, War in the Hebrew Bible, 28-77.

sn Divine judgment refers to God’s designation of certain persons, places, and things as objects of his special wrath and judgment because, in his omniscience, he knows them to be impure and hopelessly unrepentant.

NET Notes: Deu 2:36

¹ sn Aroer. Now known as àAraáir on the northern edge of the Arnon river, Aroer marked the southern limit of Moab and, later, of the allotment of the tribe of Reuben (Josh 13:9, 16).

² tn Heb “the city in the wadi.” This enigmatic reference may refer to Ar or, more likely, to Aroer itself. Epexegetically the text might read, “From Aroer…, that is, the city in the wadi.” See D. L. Christensen, Deuteronomy 1–11 (WBC), 49.

NET Notes: Deu 2:37

¹ sn Wadi Jabbok. Now known as the Zerqa River, this is a major tributary of the Jordan that normally served as a boundary between Ammon and Gad (Deut 3:16).

Geneva Bible: Deu 2:9

And the LORD said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land [for] a possession; because I have given Ar unto the children ^{( e )} of Lot [for] a possession.

^{( e )} Which were the Moabites and Ammonites.

Geneva Bible: Deu 2:10

The ^{( f )} Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims;

^{( f )} Signifying that as these giants were driven out for their sins: so the wicked when their sins are ripe, cannot avoid God's plagues.

Geneva Bible: Deu 2:14

And the ^{( g )} space in which we came from Kadeshbarnea, until we were come over the brook Zered, [was] thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the LORD sware unto them.

^{( g )} He shows by this, that as God is true in his promise, so his threatenings are not in vain.

Geneva Bible: Deu 2:15

For indeed the ^{( h )} hand of the LORD was against them, to destroy them from among the host, until they were consumed.

^{( h )} His plague and punishment to destroy all that were twenty years old and above.

Geneva Bible: Deu 2:20

(That also was accounted a land ^{( i )} of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims;

^{( i )} Who called themselves Rephaims: that is, preservers, or physicians to heal and reform vices: but were indeed Zamzummims, that is, wicked and abominable.

Geneva Bible: Deu 2:24

Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the ^{( k )} Amorite, king of Heshbon, and his land: begin to possess [it], and contend with him in battle.

^{( k )} According to his promise made to Abraham, (Gen 15:16).

Geneva Bible: Deu 2:25

This day will I ^{( l )} begin to put the dread of thee and the fear of thee upon the nations [that are] under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee.

^{( l )} This declares that the hearts of men are in God's hands either to be made faint, or bold.

Geneva Bible: Deu 2:29

(As the ^{( m )} children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me;) until I shall pass over Jordan into the land which the LORD our God giveth us.

^{( m )} Because neither intreaty nor examples or others could move him, he could not complain of his just destruction.

Geneva Bible: Deu 2:30

But Sihon king of Heshbon would not let us pass by him: for the LORD thy God ^{( n )} hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as [appeareth] this day.

^{( n )} God in his election and reprobation not only appoints the ends, but the means tending to the same.

Geneva Bible: Deu 2:34

And we took all his cities at that time, and utterly destroyed the men, and the ^{( o )} women, and the little ones, of every city, we left none to remain:

^{( o )} God had cursed Canaan, and therefore he did not want any of the wicked race to be preserved.

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.

MHCC: Deu 2:24-37

God tried his people, by forbidding them to meddle with the rich countries of Moab and Ammon. He gives them possession of the country of the Amorites. If we keep from what God forbids, we shall not lose by our obedience. The earth is the Lord's and the fulness thereof; and he gives it to whom he pleases; but when there is no express direction, none can plead his grant for such proceedings. Though God assured the Israelites that the land should be their own, yet they must contend with the enemy. What God gives we must endeavour to get. What a new world did Israel now come into! Much more joyful will the change be, which holy souls will experience, when they remove out of the wilderness of this world to the better country, that is, the heavenly, to the city that has foundations. Let us, by reflecting upon God's dealings with his people Israel, be led to meditate upon our years spent in vanity, through our transgressions. But happy are those whom Jesus has delivered from the wrath to come. To whom he hath given the earnest of his Spirit in their hearts. Their inheritance cannot be affected by revolutions of kingdoms, or changes in earthly possessions.

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.

Matthew Henry: Deu 2:24-37

God having tried the self-denial of his people in forbidding them to meddle with the Moabites and Ammonites, and they having quietly passed by those rich countries, and, though superior in number, not made any attack upon them, here he recompenses them for their obedience by giving them possession of the country of Sihon king of the Amorites. If we forbear what God forbids, we shall receive what he promises, and shall be no losers at last by our obedience, though it may seem for the present to be to our loss. Wrong not others, and God shall right thee.

I. God gives them commission to seize upon the country of Sihon king of Heshbon, Deu 2:24, Deu 2:25. This was then God's way of disposing of kingdoms, but such particular grants are not now either to be expected or pretended. In this commission observe, 1. Though God assured them that the land should be their own, yet they must bestir themselves, and contend in battle with the enemy. What God gives we must endeavour to get. 2. God promises that when they fight he will fight for them. Do you begin to possess it, and I will begin to put the dread of you upon them. God would dispirit the enemy and so destroy them, would magnify Israel and so terrify all those against whom they were commissioned. See Exo 15:14.

II. Moses sends to Sihon a message of peace, and only begs a passage through his land, with a promise to give his country no disturbance, but the advantage of trading for ready money with so great a body, Deu 2:26-29. Moses herein did neither disobey God, who bade him contend with Sihon, nor dissemble with Sihon; but doubtless it was by divine direction that he did it, that Sihon might be left inexcusable, though God hardened his heart. This may illustrate the method of God's dealing with those to whom he gives his gospel, but does not give grace to believe it.

III. Sihon began the war (Deu 2:32), God having made his heart obstinate, and hidden from his eyes the thing that belonged to his peace (Deu 2:30), that he might deliver him into the hand of Israel. Those that meddle with the people of God meddle to their own hurt; and God sometimes ruins his enemies by their own resolves. See Mic 4:11-13; Rev 16:14.

IV. Israel was victorious. 1. They put all the Amorites to the sword, men, women, and children (Deu 2:33, Deu 2:34); this they did as the executioners of God's wrath; now the measure of the Amorites' iniquity was full (Gen 15:16), and the longer it was in the filling the sorer was the reckoning at last. This was one of the devoted nations. They died, not as Israel's enemies, but as sacrifices to divine justice, in the offering of which sacrifices Israel was employed, as a kingdom of priests. The case being therefore extraordinary, it ought not to be drawn into a precedent for military executions, which make no distinction and give no quarter: those will have judgment without mercy that show no mercy. 2. They took possession of all they had; their cities (Deu 2:34), their goods (Deu 2:35), and their land, Deu 2:36. The wealth of the sinner is laid up for the just. What a new world did Israel now come into! Most of them were born, and had lived all their days, in a vast howling wilderness, where they knew not what either fields or cities were, had no houses to dwell in, and neither sowed nor reaped; and now of a sudden to become masters of a country so well built, so well husbanded, this made them amends for their long waiting, and yet it was but the earnest of a great deal more. Much more joyful will the change be which holy souls will experience when they remove out of the wilderness of this world to the better country, that is, the heavenly, to the city that has foundations.

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.

Keil-Delitzsch: Deu 2:24-37

The Help of God in the Conquest of the Kingdom of Sihon. - Deu 2:24. Whereas the Israelites were not to make war upon the kindred tribes of Edomites, Moabites, and Ammonites, or drive them out of the possessions given to them by God; the Lord had given the Amorites, who had forced as way into Gilead and Bashan, into their hands.

Deu 2:24-25

While they were encamped on the Arnon, the border of the Amoritish king of Sihon, He directed them to cross this frontier and take possession of the land of Sihon, and promised that He would give this king with all his territory into their hands, and that henceforward ("this day," the day on which Israel crossed the Arnon) He would put fear and terror of Israel upon all nations under the whole heaven, so that as soon as they heard the report of Israel they would tremble and writhe before them. רשׁ החל , " begin, take, "an oratorical expression for"begin to take"( רשׁ in pause for רשׁ , Deu 1:21). The expression, "all nations under the whole heaven," is hyperbolical; it is not to be restricted, however, to the Canaanites and other neighbouring tribes, but, according to what follows, to be understood as referring to all nations to whom the report of the great deeds of the Lord upon and on behalf of Israel should reach (cf. Deu 11:25 and Exo 23:27). אשׁר , so that (as in Gen 11:7; Gen 13:16; Gen 22:14). וחלוּ , with the accent upon the last syllable, on account of the ו consec. ( Ewald , §234, a .), from חוּל , to twist, or writhe with pain, here with anxiety.

Deu 2:26-30

If Moses, notwithstanding this, sent messengers to king Sihon with words of peace (Deu 2:26.; cf. Num 21:21.), this was done to show the king of the Amorites, that it was through his own fault that his kingdom and lands and life were lost. The wish to pass through his land in a peaceable manner was quite seriously expressed; although Moses foresaw, in consequence of the divine communication, that he would reject his proposal, and meet Israel with hostilities. For Sihon's kingdom did not form part of the land of Canaan, which God had promised to the patriarchs for their descendants; and the divine foreknowledge of the hardness of Sihon no more destroyed the freedom of his will to resolve, or the freedom of his actions, than the circumstance that in Deu 2:30 the unwillingness of Sihon is described as the effect of his being hardened by God Himself. The hardening was quite as much the production of human freedom and guilt, as the consequence of the divine decree; just as in the case of Pharaoh. On Kedemoth , see Num 21:13. בּדּרך בּדּרך , equivalent to "upon the way, and always upon the way,"i.e., upon the high road alone, as in Num 20:19. On the behaviour of the Edomites towards Israel, mentioned in Deu 2:29, see Num 21:10. In the same way the Moabites also supplied Israel with provisions for money. This statement is not at variance with the unbrotherly conduct for which the Moabites are blamed in Deu 23:4, viz., that they did not meet the Israelites with bread and water. For קדּם , to meet and anticipate, signifies a hospitable reception, and the offering of food and drink without reward, which is essentially different from selling for money. " In Ar "(Deu 2:29), as in Deu 2:18. The suffix in בּו (Deu 2:30) refers to the king, who is mentioned as the lord of the land, in the place of the land itself, just as in Num 20:18.

Deu 2:31

The refusal of Sihon was suspended over him by God as a judgment of hardening, which led to his destruction. "As this day," an abbreviation of "as it has happened this day,"i.e., as experience has now shown (cf. Deu 4:20, etc.).

Deu 2:32-33

Defeat of Sihon, as already described in the main in Num 21:23-26. The war was a war of extermination, in which all the towns were laid under the ban (see Lev 27:29), i.e., the whole of the population of men, women, and children were put to death, and only the flocks and herds and material possessions were taken by the conquerors as prey.

Deu 2:34-35

מתם עיר (city of men) is the town population of men.

Deu 2:36

They proceeded this way with the whole of the kingdom of Sihon. " From Aroër on the edge of the Arnon valley (see at Num 32:34), and , in fact, from the city which is in the valley ,"i.e., Ar , or Areopolis (see at Num 21:15), - Aroër being mentioned as the inclusive terminus a quo of the land that was taken, and the Moabitish capital Ar as the exclusive terminus , as in Jos 13:9 and Jos 13:16; "and as far as Gilead," which rises on the north, near the Jabbok (or Zerka, see at Deu 3:4), "there was no town too high for us," i.e., so strong that we could not take it.

Deu 2:37

Only along the land of the Ammonites the Israelites did not come, namely, along the whole of the side of the brook Jabbok, or the country of the Ammonites, which was situated upon the eastern side of the upper Jabbok, and the towns of the mountain, i.e., of the Ammonitish highlands, and "to all that the Lord had commanded," sc., commanded them not to remove. The statement, in Jos 13:25, that the half of the country of the Ammonites was given to the tribe of Gad, is not at variance with this; for the allusion there is to that portion of the land of the Ammonites which was between the Arnon and the Jabbok, and which had already been taken from the Ammonites by the Amorites under Sihon (cf. Jdg 11:13.).

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.

Constable: Deu 2:24-37

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

This narrative closely parallels the one in Numbers 21:21-32. In this account Moses emphasized for the people God's faithfulness to them. Note especially verses 25, 29, 30, 31, 33, and 36.

"All the nations under heaven' (v. 25) is an idiomatic hyperbole signifying all the nations in the vicinity; that is, at least from horizon to horizon (under heaven)."³⁷

"The process of Sihon's fall was much the same as that of the fall of . . . the Pharaoh of the Exodus. Each was approached with a request to favor the Israelites (vv. 26-29), which he refused, because the Lord . . . hardened his spirit (v. 30). Each made a hostile advance against Israel (v. 32) and suffered defeat, as the Lord fought for His people (vv. 31, 33ff.)."³⁸

As God had promised His people, "No city was too high" for them (v. 36). Moses gave God all the credit for this victory.

"Apart from the Lord's intention to provide a home and land for God's people, there are two criteria for the destruction of inhabitants of the land: (1) those who oppose God's purpose and promise to Israel--that is, Sihon and Og; and (2) those who seem to pose in a special way the problem of religious contamination and syncretism--that is, the Canaanites and Amorites."³⁹

". . . the divine hardening described here [v. 30] was part of Yahweh's sovereign judgment on a morally corrupt culture."⁴⁰

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 2:10

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.)   

Critics Ask: Deu 2:11

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.)   

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.)   

Critics Ask: Deu 2:19

DEUTERONOMY 2:19 —Was the land of Ammon given to Israel or not?

PROBLEM: Here God told Moses, “I will not give you any of the land of the people of Ammon.” But elsewhere it asserts that Joshua gave Israel “half the land of the Ammonites” as a possession from God ( Josh. 13:25 ).

SOLUTION: These passages speak of two different tracts of land. The land that the Ammonites possessed in Moses’ time ( Deut. 2 ) was not given to nor occupied by the Israelites. However, the Amorites had previously overpowered the Ammonites and taken a tract of land which Israel later occupied ( Joshua 13 ).   

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.