Text -- Deuteronomy 3:11 (NET)

3:11 Only King Og of Bashan was left of the remaining Rephaites. (It is noteworthy that his sarcophagus was made of iron. Does it not, indeed, still remain in Rabbath of the Ammonites? It is thirteen and a half feet long and six feet wide according to standard measure.)

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 3:11

Where it might now be, either because the Ammonites in some former battle with Og, had taken it as a spoil: or because after Og's death, the Ammonites desired to have this monument of his greatness, and the Israelites permitted them to carry it away to their chief city.

Wesley: Deu 3:11

So his bed was four yards and an half long, and two yards broad.

JFB: Deu 3:11

Literally, "of Rephaim." He was not the last giant, but the only living remnant in the trans-jordanic country (Jos 15:14), of a certain gigantic race, supposed to be the most ancient inhabitants of Palestine.

JFB: Deu 3:11

Although beds in the East are with the common people nothing more than a simple mattress, bedsteads are not unknown. They are in use among the great, who prefer them of iron or other metals, not only for strength and durability, but for the prevention of the troublesome insects which in warm climates commonly infest wood. Taking the cubit at half a yard, the bedstead of Og would measure thirteen and a half feet, so that as beds are usually a little larger than the persons who occupy them, the stature of the Amorite king may be estimated at about eleven or twelve feet; or he might have caused his bed to be made much larger than was necessary, as Alexander the Great did for each of his foot soldiers, to impress the Indians with an idea of the extraordinary strength and stature of his men [LE CLERC]. But how did Og's bedstead come to be in Rabbath, of the children of Ammon? In answer to this question, it has been said, that Og had, on the eve of engagement, conveyed it to Rabbath for safety. Or it may be that Moses, after capturing it, may have sold it to the Ammonites, who had kept it as an antiquarian curiosity till their capital was sacked in the time of David. This is a most unlikely supposition, and besides renders it necessary to consider the latter clause of this verse as an interpolation inserted long after the time of Moses. To avoid this, some eminent critics take the Hebrew word rendered "bedstead" to mean "coffin." They think that the king of Bashan having been wounded in battle, fled to Rabbath, where he died and was buried; hence the dimensions of his "coffin" are given [DATHE, ROOS].

Clarke: Deu 3:11

Og king of Bashan remained - Og was the last king of the Amorites; his kingdom appears to have taken its name from the hill of Bashan; the country has been since called Batanaea

Clarke: Deu 3:11

Remnant of giants - Of the Rephaim. See on Deu 2:10 (note), Deu 2:11 (note)

Clarke: Deu 3:11

His bedstead was - of iron - Iron was probably used partly for its strength and durability, and partly to prevent noxious vermin from harbouring in it

Clarke: Deu 3:11

Is it not in Rabbath, of the children of Ammon? - The bedstead was probably taken in some battle between the Ammonites and Amorites, in which the former had gained the victory. The bedstead was carried a trophy and placed in Rabbath, which appears, from 2Sa 12:26, to have been the royal city of the children of Ammon

Clarke: Deu 3:11

Nine cubits was the length - four cubits the breadth - Allowing the bedstead to have been one cubit longer than Og, which is certainly sufficient, and allowing the cubit to be about eighteen inches long, for this is perhaps the average of the cubit of a man, then Og was twelve feet high. This may be deemed extraordinary, and perhaps almost incredible, and therefore many commentators have, according to their fancy, lengthened the bedstead and shortened the man, making the former one-third longer than the person who lay on it, that they might reduce Og to six cubits; but even in this way they make him at least nine feet high

On this subject the rabbins have trifled most sinfully. I shall give one specimen. In the Targum of Jonathan ben Uzziel on Num 21:33-35, it is said that "Og having observed that the camp of the Israelites extended six miles, he went and tore up a mountain six miles in its base, and put it on his head, and carried it towards the camp, that he might throw it on the Israelites and destroy them; but the word of the Lord prepared a worm, which bored a hole in the mountain over his head, so that it fell down upon his shoulders: at the same time his teeth growing out in all directions, stuck into the mountain, so that he could not cast it off his head. Moses, (who was himself ten cubits high), seeing Og thus entangled, took an axe ten cubits long, and having leaped ten cubits in height, struck Og on the ankle bone, so that he fell and was slain.

From this account the distance from the sole of Og’ s foot to his ankle was thirty cubits in length! I give this as a very slight specimen of rabbinical comment. I could quote places in the Talmud in which Og is stated to be several miles high! This relation about Og I suppose to be also an historical note added by a subsequent hand.

TSK: Deu 3:11

giants : Gen 14:5

Rabbath : 2Sa 12:26; Jer 49:2; Eze 21:20; Amo 1:14, Rabbah

nine cubits : 1Sa 17:4; Amo 2:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 3:11

Giants - Or Rephaim: see the marginal reference note.

A bedstead of iron - The "iron"was probably the black basalt of the country, which not only contains a large proportion, about 20 percent, of iron, but was actually called "iron,"and is still so regarded by the Arabians. Iron was indeed both known and used, principally for tools (see e. g. Deu 19:5 and compare Gen 4:22 note), at the date in question by the Semitic people of Palestine and the adjoining countries; but bronze was the ordinary metal of which weapons, articles of furniture, etc., were made.

The word translated "bedstead"is derived from a root signifying "to unite"or "bind together,"and so "to arch"or "cover with a vault."The word may then certainly mean "bier,"and perhaps does so in this passage. Modern travelers have discovered in the territories of Og sarcophagi as well as many other articles made of the black basalt of the country.

Is it not in Rabbath of the children of Ammon? - Probably after the defeat and death of Og at Edrei the remnant of his army fled into the territory of the friendly Ammonites, and carried with them the corpse of the giant king.

After the cubit of a man - i. e. after the usual and ordinary cubit, counted as people are accustomed to count. Taking 18 inches to the cubit, the bedstead or sarcophagus would thus be from thirteen to fourteen feet long.

Poole: Deu 3:11

The other giants of Bashan were destroyed before; and therefore when Og was killed, the Israelites’ work was done.

In Rabbath of the children of Ammon where it might now be, either because the Ammonites in some former-battle with Og had taken it as a spoil; or because after Og’ s death the Ammonites desired to have this monument of his greatness, and the Israelites permitted them to carry it away to their chief city.

After the cubit of a man to wit, of ordinary stature. So his bed was four yards and a half long, and two yards broad.

Haydock: Deu 3:11

Giants. Hebrew, "Raphaim." Og was the only survivor of this family in Basan, though there were other giants dispersed throughout the land, 1 Paralipomenon xx. 6. (Tirinus) ---

Some of the stock of Rapha were also seen afterwards at Geth, but they did not reign in the country of their fathers, as Og alone did at this time, Josue xv. 14., and xvii. 15. Hebrew may be, "Now Og, king of Basan, was a remnant of the Raphaim." (Calmet) ---

Septuagint, "for, moreover, Og....was left of the Raphaim." ---

His bed was 13½ feet long, and 6½ feet broad, taking the cubit at least 18 inches, with Arbuthnot; though Calmet allows 20½ French inches, which are greater than ours. As beds are commonly made larger than the person who lies in them, he concludes that Og might be 14 or 15 feet high, unless he was possessed with the same vanity as Alexander the Great, who caused beds five cubits long to be left in his camp, when he returned from his Indian expedition, in order that the people might think that his soldiers were of a gigantic stature. Allowances must here be made for a royal bed; and, at any rate, it will not easily be proved that a human body might not exceed 12 or 15 feet in height, without injuring the just proportions, as Thomas Paine would have us believe. We know that the difference in size between the inhabitants of Shetland and of Patagonia is still very great; and the people of the former island would act very irrationally, if they would not credit the existence of the Lincolnshire ox, or of the large dray horses in London, because their own oxen are not bigger than mastiffs. See Watson, p. 26. ---

Iron. Bedsteads are frequently made of iron, brass, silver, or gold, in hot countries, for the sake of cleanliness and grandeur, Proverbs xxv. 11., Esther i. 6. The Parthian kings reserved to themselves the privilege of lying on golden beds. (Josephus, [Antiquities?] xx. 20.) The Thebans made beds of iron and brass out of the spoils of Platea, and consecrated them to Juno. (Thucydides, iii.) ---

Ammon. Hebrew, "Behold his bedstead was of iron; is it not in Rabbath?" &c . This town is called Rabbatamana, by Polybius; and Ammana, by Eusebius, who says it had afterwards the name of Astarte, till Ptolemy Philadelphus gave it the title of Philadelphia. It lay to the east of Jazer, not far from the Arnon. (Cellarius, iii. 14.) It is probable that the bed of Og continued in this city till it was taken by David, 2 Kings xxii. 30. How the Ammonites got possession of it we do not know. It seems that the account of it, and of Jair, (ver. 15,) have been given by some one who lived a long time after these events had taken place. (Calmet) ---

This conjecture, however, is not well founded, for though Moses was addressing those who had been witnesses to these transactions not many months before, his appeal to them gives the strongest authority to a narration, which was to be handed down to the latest posterity. They could attest the surprising stature of that giant, whom they had slain, and their neighbours kept his bed as a proof of his having existed, the terror of all that country. Until this present day, (ver. 14,) is an expression often used in Scripture to denote an event which had taken place at no very great distance of time, chap. xi. 4. Thus St. Matthew, (xxvii. 8,) writing about eight years after the ascension of our Saviour, says, the field was called Haceldama....even to this day. See Josue viii. 29. (Haydock) ---

It is sufficient if the thing be still in the same state as it was before. (Menochius) ---

Hand. Hebrew, "according to the cubit of a man." from the elbow to the finger ends. (Calmet) ---

Syriac, "of giants." Chaldean, "of the king;" whence some have imagined, that the bed was nine times as long as the cubit of Og, which is very improbable. (Haydock) ---

The Rabbins, who delight in fables, say that this bed was used by Og only while he was in his infancy: for he grew to be 120 cubits high; and some say his foot along was this length. He would have hurled a mountain to overwhelm all the Hebrews at once, only a bird, or some ants, made a hole in it, and the mountain falling upon his shoulders, he could not extricate his head, God causing his teeth to grow ten cubits, and in this condition he was taken and killed by Moses. (Lyranus, &c.) ---

Noble discovery of these blind guides! (Calmet) ---

The poets have not been more extravagant in their descriptions of Typheus, or Typho, whose name signifies burning, as well as that of Og, (or hog, he burnt) with whom he has probably been confounded. (Vossius on Idolat.) (Haydock)

Gill: Deu 3:11

For only Og king of Bashan remained of the remnant of giants,.... The meaning seems to be, either that he was the only one that was left of the race of the giants the Ammonites found when they took possession of this country, Deu 2:20 or that was left when the Amorites took it from the Ammonites; and who having by some means or other ingratiated himself into their affections, because of his stature, strength, and courage, and other qualifications they might discern in him, made him their king:

behold, his bedstead was a bedstead of iron: his body being so large and bulky, he might think it most proper and safest for him to have a bedstead made of iron to lie upon, or to prevent noxious insects harbouring in it; nor was it unusual to have bedsteads made of other materials than wood, as of gold, silver, and ivory; See Gill on Amo 6:4. Some learned men ^r have been of opinion, that the beds of Typho in Syria, made mention of by Homer ^s, refer to this bedstead of Og:

is it not in Rabbath of the children of Ammon? which was the royal city of the Ammonites, in the times of David, 2Sa 12:26, now called Philadelphia, as Jerom says ^t. This bedstead might be either sent thither by Og, before the battle at Edrei, for safety, or rather might be sold by the Israelites to the inhabitants of Rabbath, who kept it, as a great curiosity:

nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man; a common cubit, so that it was four yards and a half long, and two yards broad. Onkelos renders it, after the king's cubit; and the king's cubit at Babylon, according to Herodotus ^u, was larger by three fingers than the common one; such as the cubit in Eze 40:5, which was a cubit and an hand's breadth; and this makes the dimensions of the bedstead yet larger. And by this judgment may be made of the tallness of Og's stature, though this is not always a sure rule to go by; for Alexander, when in India, ordered his soldiers to make beds of five cubits long, to be left behind them, that they might be thought to be larger men than they were, as Diodorus Siculus ^w and Curtius ^x relate; but there is little reason to believe that Og's bedstead was made with such a view. Maimonides observes ^y, that a bed in common is a third part larger than a man; so that Og, according to this way of reckoning, was six cubits high, and his stature doubly larger than a common man's; but less than a third part may well be allowed to a bed, which will make him taller still; the height of Og is reckoned by Wolfius ^z to be about thirteen feet eleven inches of Paris measure.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 3:11

¹ tn Heb “Behold” (הִנֵּה, hinneh).

² tn The Hebrew term עֶרֶשׂ (’eres), traditionally translated “bed” (cf. NAB, NIV, NRSV, NLT) is likely a basaltic (volcanic) stone sarcophagus of suitable size to contain the coffin of the giant Rephaite king. Its iron-like color and texture caused it to be described as an iron container. See A. Millard, “King Og’s Iron Bed: Fact or Fancy?” BR 6 (1990): 16-21, 44; cf. also NEB “his sarcophagus of basalt”; TEV, CEV “his coffin.”

³ tn Or “of iron-colored basalt.” See note on the word “sarcophagus” earlier in this verse.

⁴ sn Rabbath. This place name (usually occurring as Rabbah; 2 Sam 11:11; 12:27; Jer 49:3) refers to the ancient capital of the Ammonite kingdom, now the modern city of Amman, Jordan. The word means “great [one],” probably because of its political importance. The fact that the sarcophagus “still remain[ed]” there suggests this part of the verse is post-Mosaic, having been added as a matter of explanation for the existence of the artifact and also to verify the claim as to its size.

⁵ tn Heb “nine cubits.” Assuming a length of 18 in (45 cm) for the standard cubit, this would be 13.5 ft (4.1 m) long.

⁶ tn Heb “four cubits.” This would be 6 ft (1.8 m) wide.

⁷ tn Heb “by the cubit of man.” This probably refers to the “short” or “regular” cubit of approximately 18 in (45 cm).

Geneva Bible: Deu 3:11

For only Og king of Bashan remained of the remnant of giants; behold, his ^{( d )} bedstead [was] a bedstead of iron; [is] it not in Rabbath of the children of Ammon? nine cubits [was] the length thereof, and four cubits the breadth of it, after the cubit of a man.

^{( d )} The more terrible this giant was, the greater reason they had to glorify God for the victory.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 3:1-29

1 The conquest of Og, king of Bashan.

11 The size of his bed.

12 The distribution of his lands to the two tribes and half.

23 Moses prays to enter into the land.

26 He is permitted to see it.

MHCC: Deu 3:1-11

Og was very powerful, but he did not take warning by the ruin of Sihon, and desire conditions of peace. He trusted his own strength, and so was hardened to his destruction. Those not awakened by the judgments of God on others, ripen for the like judgments on themselves.

Matthew Henry: Deu 3:1-11

We have here another brave country delivered into the hand of Israel, that of Bashan; the conquest of Sihon is often mentioned together with that of Og, to the praise of God, the rather because in these Israel's triumphs began, Psa 135:11; Psa 136:19, Psa 136:20. See,

I. How they got the mastery of Og, a very formidable prince, 1. Very strong, for he was of the remnant of the giants (Deu 3:11); his personal strength was extraordinary, a monument of which was preserved by the Ammonites in his bedstead, which was shown as a rarity in their chief city. You might guess at his weight by the materials of his bedstead; it was iron, as if a bedstead of wood were too weak for him to trust to: and you might guess at his stature by the dimensions of it; it was nine cubits long and four cubits broad, which, supposing a cubit to be but half a yard (and some learned men have made it appear to be somewhat more), was four yards and a half long, and two yards broad; and if we allow his bedstead to be two cubits longer than himself, and that is as much as we need allow, he was three yards and a half high, double the stature of an ordinary man, and every way proportionable, yet they smote him, Deu 3:3. Note, when God pleads his people's cause he can deal with giants as with grasshoppers. No man's might can secure him against the Almighty. The army of Og was very powerful, for he had the command of sixty fortified cities, besides the unwalled towns, Deu 3:5. Yet all this was nothing before God's Israel, when they came with commission to destroy him. 2. He was very bold and daring: He came out against Israel to battle, Deu 3:1. It was wonderful that he did not take warning by the ruin of Sihon, and send to desire conditions of peace; but he trusted to his own strength, and so was hardened to his destruction. Note, Those that are not awakened by the judgments of God upon others, but persist in their defiance of heaven, are ripening apace for the like judgments upon themselves, Jer 3:8. God bade Moses not fear him, Deu 3:2. If Moses himself was so strong in faith as not to need the caution, yet it is probable that the people needed it, and for them these fresh assurances are designed; " I will deliver him into thy hand; not only deliver thee out of his hand, that he shall not be thy ruin, but deliver him into thy hand, that thou shalt be his ruin, and make him pay dearly for his attempt."He adds, Thou shalt do to him as thou didst to Sihon, intimating that they ought to be encouraged by their former victory to trust in God for another victory, for he is God, and changeth not.

II. How they got possession of Bashan, a very desirable country. They took all the cities (Deu 3:4), and all the spoil of them, Deu 3:7. They made them all their own, Deu 3:10. So that now they had in their hands all that fruitful country which lay east of Jordan, from the river Arnon unto Hermon, Deu 3:8. Their conquering and possessing these countries was intended, not only for the encouragement of Israel in the wars of Canaan, but for the satisfaction of Moses before his death. Since he must not live to see the completing of their victory and settlement, God thus gives him a specimen of it. Thus the Spirit is given to those that believe as the earnest of their inheritance, until the redemption of the purchased possession.

Keil-Delitzsch: Deu 3:11

Even in Abraham's time, the giant tribe of Rephaim was living in Bashan (Gen 14:5). But out of the remnant of these, king Og, whom the Israelites defeated and slew, was the only one left. For the purpose of recalling the greatness of the grace of God that had been manifested in that victory, and not merely to establish the credibility of the statements concerning the size of Og ("just as things belonging to an age that has long passed away are shown to be credible by their remains," Spinoza , etc.), Moses points to the iron bed of this king, which was still in Rabbath-Ammon, and was nine cubits long and four broad, "after the cubit of a man,"i.e., the ordinary cubit in common use (see the analogous expression, "a man's pen,"Isa 8:1). הלה , for הלא , synonymous with הנּה . There is nothing to amaze is in the size of the bed or bedstead given here. The ordinary Hebrew cubit was only a foot and a half, probably only eighteen Dresden inches (see my Archäologie , ii. p. 126, Anm. 4). Now a bed is always larger than the man who sleeps in it. But in this case Clericus fancies that Og "intentionally exceeded the necessary size, in order that posterity might be led to draw more magnificent conclusions from the size of the bed, as to the stature of the man who was accustomed to sleep in it."He also refers to the analogous case of Alexander the Great, of whom Diod. Sic. (xvii. 95) affirms, that whenever he was obliged to halt on his march to India, he made colossal arrangements of all kinds, causing, among other things, two couches to be prepared in the tents for every foot-soldier, each five cubits long, and two stalls for every horseman, twice as large as the ordinary size, "to represent a camp of heroes, and leave striking memorials behind for the inhabitants of the land, of gigantic men and their supernatural strength."With a similar intention Og may also have left behind him a gigantic bed as a memorial of his superhuman greatness, on the occasion of some expedition of his against the Ammonites; and this bed may have been preserved in their capital as a proof of the greatness of their foe.

(Note: "It will often be found, that very tall people are disposed to make themselves appear even taller than they actually are"(Hengstenberg, Diss. ii. p. 201). Moreover, there are still giants who are eight feet high and upwards. "According to the N. Preuss. Zeit. of 1857, there came a man to Berlin 8 feet 4 inches high, and possibly still growing, as he was only twenty years old; and he was said to have a great-uncle who was nine inches taller"( Schultz ).)

Moses might then refer to this gigantic bed of Og, which was known to the Israelites; and there is no reason for resorting to the improbable conjecture, that the Ammonites had taken possession of a bed of king Og upon some expedition against the Amorites, and had carried it off as a trophy to their capital.

(Note: There is still less probability in the conjecture of J. D. Michaelis, Vater, Winer, and others, that Og's iron bed was a sarcophagus of basalt, such as are still frequently met with in those regions, as much as 9 feet long and 3 1/2 feet broad, or even as much as 12 feet long and 6 feet in breadth and height (vid., Burckhardt , pp. 220, 246; Robinson, iii. p. 385; Seetzen , i. pp. 355, 360); and the still further assumption, that the corpse of the fallen king was taken to Rabbah, and there interred in a royal way, is altogether improbable.)

" Rabbath of the sons of Ammon,"or briefly Rabbah , i.e., the great (Jos 13:25; 2Sa 11:1), was the capital of the Ammonites, afterwards called Philadelphia , probably from Ptolemaeus Philadelphus; by Polybius , Ῥαββατάμανα ; by Abulfeda , Ammân , which is the name still given to the uninhabited ruins on the Nahr Ammân , i.e., the upper Jabbok (see Burckhardt , pp. 612ff. and v. Raumer , Pal. p. 268).

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 3:1-11

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

This record is also very similar to the previous account of this conquest in Numbers 21:33-35, though Moses provided more information here. Again Moses interpreted Israel's history to emphasize God's faithfulness. The land of Bashan, or Argob, was a fertile, heavily forested plateau famous for its oaks (Isa. 2:13) and livestock (32:14; Amos 4:1).⁴¹ The spies had feared the giants and walled cities of Canaan. Nevertheless in this campaign God delivered to His people 60 heavily fortified cities besides many other rural towns plus at least one real giant, Og. Moses probably recorded the size of his king size bed (v. 11) to document the fact that God gave the Israelites victory over the giants they had so greatly feared. Some writers have argued that the Hebrew word eres means sarcophagus rather than bed.⁴² Most translators disagree. His bed probably contained iron decorations since at this time iron was a precious metal.⁴³

Constable: Deu 3:1--5:13

B. Entrance into the land 3:1-5:12

The entrance into the land was an extremely important event in the life of Israel. The writer marked it off in three major movements. Each one begins with a command of God to Joshua (3:7-8; 4:1-3; and 4:15-16) followed by the communication of the command to the people and then its execution. The way the narrator told the story seems designed to impress on the reader that it was Yahweh who was bringing His people miraculously into the land.

Guzik: Deu 3:1-29

Deuteronomy 3 - Moses Remembers the March On to Canaan, and the Appointment of Joshua

A. Moses remembers the defeat of Bashan.

1. (1-2) God commands Israel to attack Bashan.

"Then we turned and went up the road to Bashan; and Og king of Bashan came out against us, he and all his people, to battle at Edrei. And the LORD said to me, 'Do not fear him, for I have delivered him and all his people and his land into your hand; you shall do to him as you did to Sihon king of the Amorites, who dwelt at Heshbon.'"

a. Do not fear him, for I have delivered him and all his people and his land into your hand: As Israel continued closer to the Promised Land, moving westward towards the Jordan River, they passed through the land of Og, king of Bashan.

2. (3-11) Israel defeats Bashan.

"So the LORD our God also delivered into our hands Og king of Bashan, with all his people, and we attacked him until he had no survivors remaining. And we took all his cities at that time; there was not a city which we did not take from them: sixty cities, all the region of Argob, the kingdom of Og in Bashan. All these cities were fortified with high walls, gates, and bars, besides a great many rural towns. And we utterly destroyed them, as we did to Sihon king of Heshbon, utterly destroying the men, women, and children of every city. But all the livestock and the spoil of the cities we took as booty for ourselves. And at that time we took the land from the hand of the two kings of the Amorites who were on this side of the Jordan, from the River Arnon to Mount Hermon (the Sidonians call Hermon Sirion, and the Amorites call it Senir), all the cities of the plain, all Gilead, and all Bashan, as far as Salcah and Edrei, cities of the kingdom of Og in Bashan. For only Og king of Bashan remained of the remnant of the giants. Indeed his bedstead was an iron bedstead. (Is it not in Rabbah of the people of Ammon?) Nine cubits is its length and four cubits its width, according to the standard cubit."

a. And we took all his cities at that time . . . sixty cities: This brought Israel even more territory to occupy on the east side of the Jordan River, and it showed them that they could, through the power of God, overcome the mighty enemies the would confront on the west side of the Jordan River.

b. Only Og king of Bashan remained of the remnant of the giants: Apparently, Og was the last of the rephaim in his area, on the east side of the Jordan River.

i. The repeated references to the rephaim in these first three chapters shows that Israel, when trusting in God, was well able to defeat this race of fearsome warriors. It also shows that their fear of these men back in Numbers 13, where they first refused to go into the Promised Land, was unfounded. Their excuses are shown to be weaker in light of the next generation's victories.

c. Indeed his bedstead was an iron bedstead: Og's bedstead was 14 feet by 6 feet in modern measurement. Some commentators believe this actually describes his burial sarcophagus.

B. Moses remembers the tribes that settled on the east side of the Jordan River.

1. (12-17) The division of the land conquered on the east side of the Jordan River among the tribes of Reuben, Gad, and half the tribe of Manasseh.

"And this land, which we possessed at that time, from Aroer, which is by the River Arnon, and half the mountains of Gilead and its cities, I gave to the Reubenites and the Gadites. The rest of Gilead, and all Bashan, the kingdom of Og, I gave to half the tribe of Manasseh. (All the region of Argob, with all Bashan, was called the land of the giants. Jair the son of Manasseh took all the region of Argob, as far as the border of the Geshurites and the Maachathites, and called Bashan after his own name, Havoth Jair, to this day.) Also I gave Gilead to Machir. And to the Reubenites and the Gadites I gave from Gilead as far as the River Arnon, the middle of the river as the border, as far as the River Jabbok, the border of the people of Ammon; the plain also, with the Jordan as the border, from Chinnereth as far as the east side of the Sea of the Arabah (the Salt Sea), below the slopes of Pisgah."

a. And this land, which we possessed at that time: These two-and-one-half tribes decided that this land on the east side of the Jordan River was good enough for them, and the LORD allowed it - if they would fulfill the obligations mentioned in the following verses.

2. (18-20) The command for the trans-jordan tribes to assist the rest of Israel in the conquest of Canaan.

"Then I commanded you at that time, saying: 'The LORD your God has given you this land to possess. All you men of valor shall cross over armed before your brethren, the children of Israel. But your wives, your little ones, and your livestock (I know that you have much livestock) shall stay in your cities which I have given you, until the LORD has given rest to your brethren as to you, and they also possess the land which the LORD your God is giving them beyond the Jordan. Then each of you may return to his possession which I have given you.'"

C. Moses remembers the appointment of Joshua.

1. (21-22) Moses encourages Joshua.

"And I commanded Joshua at that time, saying, 'Your eyes have seen all that the LORD your God has done to these two kings; so will the LORD do to all the kingdoms through which you pass. You must not fear them, for the LORD your God Himself fights for you.'"

a. And I commanded Joshua at that time: Joshua had a huge job to do - to bring a whole nation into a land where they would not be welcome, and where they would have to fight to possess what God had rightfully given to them.

b. You must not fear them, for the LORD your God Himself fights for you: With this huge challenge in front of him, Joshua is encouraged to remember all that the LORD your God has done to these two kings (Sihon and Og). Remembering God's past faithfulness is key to present and future victory.

2. (23-29) Moses remembers his plea to enter the Promised Land.

"Then I pleaded with the LORD at that time, saying: 'O Lord GOD, You have begun to show Your servant Your greatness and Your mighty hand, for what god is there in heaven or on earth who can do anything like Your works and Your mighty deeds? I pray, let me cross over and see the good land beyond the Jordan, those pleasant mountains, and Lebanon.' But the LORD was angry with me on your account, and would not listen to me. So the LORD said to me: 'Enough of that! Speak no more to Me of this matter. Go up to the top of Pisgah, and lift your eyes toward the west, the north, the south, and the east; behold it with your eyes, for you shall not cross over this Jordan. But command Joshua, and encourage him and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which you will see.' So we stayed in the valley opposite Beth Peor."

a. Then I pleaded with the LORD . . . Let me cross over and see: Moses knew God was rich in mercy and forgiveness. He knew there was no harm in asking God to relent from His previous judgment that Moses would not see the Promised Land.

i. We can appreciate what a painful thing this was for Moses. He lived the first 40 years of his life confident in his own ability to deliver Israel. He spent the next 40 years of his life having that confidence demolished as he tended his father-in-law's sheep. He spent the last 40 years of his life being used of God to do what he was called to do. Now, he was not allowed to see the end result. No wonder Moses pleaded with the LORD.

b. Enough of that! Speak no more to Me of this matter: God did not want to hear Moses' appeal on this matter. Because of his sin at Meribah (Numbers 20), where he misrepresented God as being angry with Israel when He was not, Moses could not enter the Promised Land.

i. This may seem an excessively harsh punishment for Moses. It seemed that after only one slip-up, he then had to die short of the Promised Land. But Moses was being judged by a stricter standard because of his leadership position with the nation, and because he had a uniquely close relationship with God.

ii. It is right for teachers and leaders to be judged by a stricter standard (James 3:1); though it is unrighteous to hold teachers and leaders to a perfect standard. It is true the people's conduct was worse than Moses' but it is irrelevant.

iii. Worst of all, Moses defaced a beautiful picture of Jesus' redemptive work through the rock which provided water in the wilderness. The New Testament makes it clear this water-providing, life-giving rock was a picture of Jesus (1 Corinthians 10:4). Jesus, being struck once, provided life for all who would drink of Him (John 7:37). But was unnecessary - and unrighteous - that Jesus would be struck again, much less again twice, because the Son of God needed only to suffer once (Hebrews 10:10-12). Jesus can now be come to with words of faith (Romans 10:8-10), as Moses should have only used words of faith to bring life-giving water to the nation of Israel. Moses "ruined" this picture of the work of Jesus God intended.

c. Speak no more to Me of this matter: Moses was a great man of intercession - perhaps one of the greatest in the Bible. Yet, God would say "no" even to Moses in prayer. God will sometimes say no even to His mightiest intercessors (Jeremiah 15:1).

d. Go up to Pisgah: This was the place where Moses would be able to see the Promised from a distance, and then die - and where the book of Deuteronomy will end.

e. But command Joshua, and encourage him and strengthen him: It was probably easy for Moses to have a bad attitude here - "well, if I'm not going into the Promised Land, I'm sure not going to knock myself out training my replacement." But that was not the heart of Moses - he would do everything he could to love the people, prepare them to go in, and to make Joshua a success. A man of God would not do it any other way.

i. Moses had the heart of a true shepherd. He knew that his ministry was not centered on himself and his own satisfaction, but on God and His people.

ii. "In fact, Moses' death is not recorded until chapter 34, so that the whole book of Deuteronomy is framed between the announcement of Moses' impending death and the announcement of his actual death. The book is thus, in a sense, the spiritual testament of Moses, Israel's great Lawgiver." (Thompson)

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

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 3 (Chapter Introduction)

Overview

Deu 3:1, The conquest of Og, king of Bashan; Deu 3:11, The size of his bed; Deu 3:12, The distribution of his lands to the two tribes and half; Deu 3:23, Moses prays to enter into the land; Deu 3:26, He is permitted to see it.

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 3 (Chapter Introduction)

CHAPTER 3

Their march to Bashan, Deu 3:1 . Og its king is put to flight; they possess his land, Deu 3:2-11 ; which is distributed to two tribes and half, Deu 3:12-17 ; who are commanded to assist their brethren to possess the land beyond Jordan, Deu 3:18-20 . Moses encourages Joshua, Deu 3:21,22 . His prayer to go into the promised land Deu 3:23-25 . God grants not his request, Deu 3:26 . He gives him a prospect of it, Deu 3:27 ; and bids him encourage Joshua, Deu 3:28 .

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 3 (Chapter Introduction)

(Deu 3:1-11) The conquest of Og king of Bashan.

(Deu 3:12-20) The land of Gilead and Bashan.

(Deu 3:21-29) Moses encourages Joshua.

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 3 (Chapter Introduction)

Moses, in this chapter, relates, I. The conquest of Og, king of Bashan, and the seizing of his country (Deu 3:1-11). II. The distribution of these new conquests to the two tribes and a half (Deu 3:12-17). Under certain provisos and limitations (Deu 3:18-20). III. The encouragement given to Joshua to carry on the war which was so gloriously begun (Deu 3:21, Deu 3:22). IV. Moses's request to go over into Canaan (Deu 3:23-25), with the denial of that request, but the grant of an equivalent (Deu 3:26, 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

Bibliography

Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1980.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. "Some Remarks on the Song of Moses in Deuteronomy XXXII." Vetus Testamentum 9 (1959):339-46.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

"Annotated Bibliography on Deuteronomy." Biblical Viewpoint 19:2 (November 1985):78-89.

Ap-Thomas, D. R. "All the King's Horses." In Proclamation and Presence, pp. 135-151. Edited by J. I. Durham and J. R. Porter. Richmond: John Knox, 1970.

Ashley, Timothy R. The Book of Numbers. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.

Baker, John Austin. "Deuteronomy and World Problems." Journal for the Study of the Old Testament 29 (1984):3-17.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Baly, Dennis. "Elath, Ezion-geber, and the Red Sea." Biblical Illustrator 9:3 (Spring 1983):66-69.

_____. The Geography of the Bible. New York: Harper, 1957.

Barrett, Michael P. V. "True Religion: A Matter of the Heart." Biblical Perspective 19:2 (November 1985):21-28.

Beitzel, Barry J. "The Right of the Firstborn (Pi Snayim) in the Old Testament." In A Tribute to Gleason Archer, pp. 179-90. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Bell, Robert D. "The Cures for Self-Righteousness." Biblical Viewpoint 19:2 (November 1985):16-20.

Bellefontaine, Elizabeth. "Deuteronomy 21:18-21: Reviewing the Case of the Rebellious Son." Journal for the Study of the Old Testament 13 (July 1979):12-31.

Betlyon, John Wilson. "The Cult of Aserah/Elat at Sidon." Journal of Near Eastern Studies 44:1 (January 1985):53-56.

Blenkinsopp, J. A History of Prophecy in Israel. Philadelphia: Westminster Press, 1983.

Block, Daniel I. "Recovering the Voice of Moses: The Genesis of Deuteronomy." Journal of the Evangelical Theological Society 44:3 (September 2001):385-408.

Boston, James R. "The Wisdom Influence upon the Song of Moses." Journal of Biblical Literature 87 (1968):198-202.

Bralik, Georg. "Law as Gospel: Justification and Pardon According to the Deuteronomic Torah." Interpretation 38 (January 1984):5-14.

Cairns, I. Word and Presence: A Commentary on the Book of Deuteronomy. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1992.

Carmichael, Calum M. "Forbidden Mixtures." Vetus Testamentum 32:4 (1982):394-415.

Carroll, R. P. "The Elijah-Elisha Sagas: Some Remarks on Prophetic Succession in Ancient Israel." Vetus Testamentum 19:4 (October 1969):408-14.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Chan, Kim-Kwong. "You Shall Not Eat These Abominable Things: An Examination Of Different Interpretations On Deuteronomy 14:3-20." East Asia Journal of Theology 3:1 (1985):88-106.

Chirichigno, Greg. "A Theological Investigation of Motivation in Old Testament Law." Journal of the Evangelical Theological Society 24:4 (December 1981):303-13.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

Cole, Mary M. "Transmitting Values to New Generations." Studies in Formative Spirituality 7:1 (February 1986):21-32.

Collier, Gary D. "The Problem of Deuteronomy: In Search of a Perspective." Restoration Quarterly 26:4 (1983):215-33.

Craigie, Peter C. The Book of Deuteronomy. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

_____. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Crater, Tim. "Bill Gothard's View of the Exception Clause." Journal of Pastoral Practice 4 (1980):5-12.

Cross, Frank Moore, Jr. and David Noel Freedman. "The Blessing of Moses." Journal of Biblical Literature 67 (1948):191-210.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davies, Eryl W. "The Meaning of Pi Senayim in Deuteronomy XXI 17." Vetus Testamentum 36:3 (July 1986):341-47.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

de Boer, Pieter A. H. "Some Observations on Deuteronomy VI 4 and 5." In Von Kanaan bis Kerala, pp. 45-52. Edited by W. C. Delssman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

Deere, Jack S. "Deuteronomy." In The Bible Knowledge Commentary: Old Testament, pp. 259-324. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dion, Paul E. "Early Evidence for the Ritual Significance of the Base of the Altar' around Deut. 12:27 LXX." Journal of Biblical Literature 106:4 (1987):487-92.

Doron, Pinchas. "Motive Clauses in the Laws of Deuteronomy: Their Forms, Functions and Contents." Hebrew Annual Review 2 (1978):61-77.

Douglas, Mary. Purity and Danger. London: Routledge and Kegan Paul, 1966.

Driver, Samuel R. A Critical and Exegetical Commentary on Deuteronomy. 3rd. ed. International Critical Commentary series. Edinburgh: T. and T. Clark, 1902.

Duke, Rodney K. "The Portion of the Levite: Another Reading of Deuteronomy 18:6-8." Journal of Biblical Literature 106:2 (1987):193-201.

Dumbrell, William. J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duncan, Dan. "Berachoth and Taanith." Exegesis and Exposition 3:1 (Fall 1988):55-57.

Elayi, Josette. "Name of Deuteronomy's Author Found on Seal Ring." Biblical Archaeology Review 13:5 (September-October 1987):54-56.

Eliade, M. The Sacred and the Profane. New York: Harper & Row, 1978.

Epstein, Isidore. Judaism. Baltimore: Penguin Books, 1959.

Eslinger, L. "Watering Egypt (Deuteronomy XI 10-11)." Vetus Testamentum 37:1 (January 1987):85-90.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Fisch, Harold. Poetry with a Purpose: Biblical Poetics and Interpretation. Indiana Studies in Biblical Literature series. Bloomington, Ind.: Indiana University Press, 1988.

Fisher, Eugene J. "Lex Talionis in the Bible and Rabbinic Tradition." Journal of Ecumenical Studies 19:3 (Summer 1982):582-87.

Fitzmyer, Joseph A. "The Matthean Divorce Texts and Some New Palestinian Evidence." Theological Studies 37:2 (June 1976):197-226.

Fruchtenbaum, Arnold G. "Israel and the Church" In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Gaster, Theodor H. "An Ancient Eulogy on Israel: Deuteronomy 33 3-5, 26-29." Journal of Biblical Literature 66 (1947):53-62.

Geldard, Mark. "Jesus' Teaching on Divorce: Thoughts on the Meaning of porneia in Matthew 5:32 and 19:9." Churchman 92:2 (1978):134-43.

Goldberg, Michael L. "The Story of the Moral: Gifts or Bribes in Deuteronomy?" Interpretation 38:1 (January 1984):15-25.

Gordis, Robert. "The Text and Meaning of Deuteronomy 33 27." Journal of Biblical Literature 67 (1947):69-72.

Gray, John. The Legacy of Canaan. Vol. 5 of Supplements to Vetus Testamentum series. 2nd revised edition. Leidon, Netherlands: E. J. Brill, 1965.

Haffner, Al. The High Cost of Free Love. San Bernardino, Calif.: Here's Life Publishers, 1989.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hasel, Gerhard F. "The Sabbath in the Pentateuch." In The Sabbath in Scripture and History, pp. 21-43. Edited by Kenneth A. Strand. Washington: Review and Herald Publishing Association, 1982.

Hays, J. Daniel. "Applying the Old Testament Law Today." Bibliotheca Sacra 158:629 (January-March 2001):21-35.

Heiser, Michael S. "Deuteronomy 32:8 and the Sons of God." Bibliotheca Sacra 158:629 (January-March 2001):52-74.

Heth, William A., and Gordon J Wenham. Jesus and Divorce. London: Hodder and Stoughton, 1984.

Hoftijzer, J., and G. van der Kooij. Aramaic Texts from Deir Alla. Leiden, Netherlands: Brill, 1976.

Hoppe, Leslie J. "Deuteronomy and the Poor." The Bible Today 24:6 (November 1986):371-75.

_____. "Elders and Deuteronomy." Eglise et Theologie 14 (1983):259-72.

Houtman, C. "Another Look at Forbidden Mixtures." Vetus Testamentum 24:2 (1984):226-28.

Hurley, James B. Man and Woman in Biblical Perspective. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

International Standard Bible Encyclopedia. 1939 ed., S.v. "Deuteronomy," by George L. Robinson.

Isaksson, Abel. "Marriage and Ministry in the New Temple." Translated by Neil Tomkinson. Th.D. dissertation, University of Uppsala, 1965.

Janzen, J. Gerald. "On the Most Important Word in the Shema (Deuteronomy VI 4-5)." Vetus Testamentum 37:3 (July 1987):280-300.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnston, Robert M. "The Least of the Commandments': Deuteronomy 22:6-7 in Rabbinic Judaism and Early Christianity." Andrews University Seminary Studies 20:3 (Autumn 1982):205-15.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Zondervan Publishing House, 1983.

Kalland, Earl S. "Deuteronomy." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Kaufman, Stephen A. "The Stucture of the Deuteronomic Law." MAARAV 1 (1978-79):105-58.

Keil, C.F., and Franz Delitzsch. The Pentateuch, 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p., reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Kline, Meredith G. "Deuteronomy." In The Wycliffe Bible Commentary, pp. 155-204. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. Treaty of the Great King. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963.

Laney, J. Carl. "Deuteronomy 24:1-4 and the Issue of Divorce." Bibliotheca Sacra 149:593 (January-March 1992):9-13

_____. The Divorce Myth. Minneapolis: Bethany House Publishers, 1981.

Hartley, J. E. Leviticus. Word Biblical Commentary series. Dallas: Word Books, 1992.

Lemaire, Andre. "Who or What Was Yahweh's Asherah?" Biblical Archaeology Review 10:6 (November-December 1984):42-51.

Lemche, N. P. "The Manumission of Slaves--The Fallow Year--The Sabbatical Year--The Jobel Year." Vetus Testamentum 26 (January 1976):38-59.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Longman, Tremper, III. "The Divine Warrior: The New Testament Use of an Old Testament Motif." Westminster Theological Journal 44 (Fall 1982):290-307.

Manor, Dale W. "A Brief History of Levirate Marriage as It Relates to the Bible." Near Eastern Archaeological Society Bulletin NS20 (Fall 1982):33-52.

Marcus, David. "Juvenile Delinquency in the Bible and the Ancient Near East." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):31-52.

Mattill, A. J., Jr. "Representative Universalism and the Conquest of Canaan." Concordia Theological Monthly 35:1 (1967):8-17.

Mayes, A. D. H. Deuteronomy. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co.; and London: Marshall, Morgan, and Scott; 1981.

McBride, S. Dean, Jr. "Polity of the Covenant People." Interpretation 41:3 (July 1987):229-44.

McCarthy, Dennis J. "Notes on the Love of God in Deuteronomy and the Father-Son Relationship between Yahweh and Israel." Catholic Biblical Quarterly 27 (1965):144-47.

_____. Treaty and Covenant. 2nd ed. Analecta Biblica. Rome: Pontifical Biblical Institute, 1978.

McKeating, Henry. "Sanctions Against Adultery in Ancient Israelite Society." Journal for the Study of the Old Testament 11 (1979):57-72.

Merrill, Eugene H. Deuteronomy. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

_____. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Remembering: A Central Theme in Biblical Worship." Journal of the Evangelical Theological Society 43:1 (March 2000):27-36.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Millard, Alan R. "King Og's Iron Bed: Fact or Fancy?" Bible Review 6:2 (April 1990):16-21, 44.

_____ "The Question of Israelite Literacy." Bible Review 3:3 (Fall 1987):22-31.

Miller, Patrick D. Deuteronomy. Interpretation series. Louisville: John Knox Press, 1990.

_____. "The Human Sabbath: A Study in Deuteronomic Theology." Princeton Seminary Bulletin NS6:2 (1985):81-97.

Minnick, Mark. "The Lesson of the Dietary Laws." Biblical Viewpoint 19:2 (November 1985):29-37.

Moessner, David P. "Luke 9:1-50: Luke's Preview of the Journey of the Prophet Like Moses of Deuteronomy." Journal of Biblical Literature 102:4 (December 1983):575-605.

Monson, James M. The Land Between. By the Author, P.O. Box 1276, Jerusalem, 1983.

Moran, William L. "The Ancient Near Eastern Background of the Love of God in Deuteronomy." Catholic Biblical Quarterly 35 (1963):77-87.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgan, J. P. "The Morality of Suicide: Issues and Options." Bibliotheca Sacra 148:590 (April-June 1991):214-30.

Morris, Leon. The Epistle to the Romans. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988.

Murray, John. Divorce. Philadelphia: Presbyterian and Reformed Publishing Co., 1972.

Neal, Marshall. "A God Who Desires to Communicate." Biblical Viewpoint 19:2 (November 1985):38-47.

Nestle, D. Eberhard, ed. Novum Testamentum Graece. 21st ed. Stuttgart: Privileg. Wurtt. Bibelanstalt, 1952.

New Scofield Reference Bible. Edited by Frank E. Gaebelein, William Culbertson, Charles L. Feinberg, Allan A. MacRae, Clarence Mason, Alva J. McClain, Wilbur M. Smith, and John F. Walvoord. New York: Oxford University Press, 1967.

Nicholson, E. W. Deuteronomy and Tradition. Philadelphia: Fortress Press, 1967.

Noth, Martin. The Deuteronomistic History. 1943. English translation of the 2nd ed. Vol. 15 of the Supplement series. Sheffield, England: Journal for the Study of the Old Testament, 1981.

Payne, David F. Deuteronomy. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Rofe, Alexander. "The Monotheistic Argumentation in Deuteronomy IV 32-40: Contents, Composition and Text." Vetus Testamentum 35:4 (October 1985):434-45.

Rowley, Harold H. "Moses and the Decalogue." Bulletin of the John Rylands Library of the University of Manchester 34:1 (September 1951):81-118.

Rude, Terry. "The Theological Apex." Biblical Viewpoint 19:2 (November 1985):48-53.

_____. "The Theology of Deuteronomy." Biblical Viewpoint 19:2 (November 1985):62-72.

Ryrie, Charles C. "Biblical Teaching on Divorce and Remarriage." N.c.: By the Author, 1981.

_____. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. "The Doctrine of Capital Punishment." Bibliotheca Sacra 129:515 (July-September 1972):211-17.

_____. You Mean the Bible Teaches That . . .. Chicago: Moody Press, 1974.

Sailhamer, John H. "Exegetical Notes: Genesis 1:1-2:4a." Trinity Journal 5 NS (Spring 1984):73-82.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Scalise, Pamela J. "The Significance of Curses and Blessings." Biblical Illustrator 13:1 (Fall 1986):57-59.

Schulte, John Andrew. "Vows." Exegesis and Exposition 3:1 (Fall 1988):48-51.

Schultz, Samuel J. Deuteronomy. Everyman's Bible Commentary series. Chicago: Moody Press, 1971.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Seeligmann, I. L. "A Psalm from Pre-Regal Times." Vetus Testamentum 14 (1964):75-92.

Skehan, Patrick W. "The Structure of the Song of Moses in Deuteronomy (Deut. 32:1-43)." Catholic Biblical Quarterly 13:2 (April 1951):153-63.

Smedes, Lewis B. "An Introduction to Mission Beyond the Mission'." Theology, News and Notes 30:3 (October 1983):2-3.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

Stevens, David E. "Does Deuteronomy 32:8 Refer to Sons of God' or Sons of Israel'?" Bibliotheca Sacra 154:614 (April-June 1997):131-41.

Steveson, Pete. "The Law: God's Standard for Life." Biblical Viewpoint 19:2 (November 1985):10-15.

Strauss, Lehman. The Eleven Commandments. 2nd ed. Neptune, N.J.: Loizeaux Brothers, 1975.

Student Map Manual. Jerusalem: Pictorical Archive (Near Eastern History) Est., 1979.

Terrien, Samuel. The Elusive Presence. New York: Harper & Row, 1978.

Thompson, J. A. Deuteronomy. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1974.

Townsend, Jeffrey L. "Fulfillment of the Land Promise in the Old Testament." Bibliotheca Sacra 142:568 (October-December 1985):320-37.

Van Leeuwen, Raymond C. "What Comes out of God's Mouth: Theological Wordplay in Deuteronomy 8." Catholic Biblical Quarterly 47 (January 1985):55-57.

von Rad, Gerhard. Deuteronomy. London: SCM, 1966.

Walton, John H. "Deuteronomy: An Exposition of the Spirit of the Law." Grace Theological Journal 8:2 (Fall 1987):213-25.

Watson, Thomas. The Ten Commandments. 1692; reprint ed., Edinburgh: The Banner of Truth Trust, 1976.

Weinfeld, Moshe. Deuteronomy and the Deuteronomic School. Oxford: Clarendon Press, 1972.

Wenham, Gordon J. The Book of Leviticus. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

_____. "The date of Deuteronomy: linch-pin of Old Testament Criticism." Themelios 10:3 (April 1985):15-20; 11:1 (September 1985):15-18.

_____. "The Structure and Date of Deuteronomy." Ph.D. dissertation, University of London, 1969.

Wisdom, Thurman. "The Message of the Song of Moses." Biblical Viewpoint 19:2 (November 1985):54-61.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, Chris. "Principles of Punishment in Deuteronomy." Third Way 6:7 (July-August 1983):15-16.

Wright, Christopher J. H. "What Happened Every Seven Years in Israel?" Evangelical Quarterly 56:3 (July 1984):129-38; 56:4 (October 1984):193-201.

Wright, David P. "Deuteronomy 21:1-9 as a Rite of Elimination." Catholic Biblical Quarterly 49:3 (July 1987):387-403.

Wright, G. Ernest. "The Lawsuit of God: A Form-Critical Study of Deuteronomy 32." In Israel's Prophetic Heritage, pp. 26-67. Edited by Bernhard W. Anderson and Walter Harrelson. London: SCM Press, 1962.

Wright, G. Ernest, and Reginald H Fuller. The Book of the Acts of God. Garden City, N.Y.: Doubleday, 1960.

Wright, Logan S. "MKR in 2 Kings XII 5-17 and Deuteronomy XVIII 8." Vetus Testamentum 39:4 (October 1989):438-48.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

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 3 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 3

In this chapter the account is carried on of the conquest of the Amorites by Israel, of Og king of Bashan, and his kingdom, Deu 3:1, and of the distribution of their country to the tribes of Reuben and Gad and the half tribe of Manasseh, Deu 1:12 and then the command to the said tribes is observed, to go out armed before their brethren, and assist them in the conquest of the land of Canaan, and then return to their possessions, Deu 3:18 and also that to Joshua not to fear, but to do to the Canaanitish kings and kingdoms what he had seen done to the two kings of the Amorites, Deu 3:21. After which Moses relates the request he made, to go over Jordan and see the good land, which was denied him, only he is bidden to look from the top of an hill to see it, Deu 3:23. And the chapter is closed with the charge he was to give Joshua, Deu 3:28 which was received in the valley where they abode, Deu 3:29.