Text -- Deuteronomy 33:2 (NET)

A Historical Review

33:2 He said: The Lord came from Sinai and revealed himself to Israel from Seir. He appeared in splendor from Mount Paran, and came forth with ten thousand holy ones. With his right hand he gave a fiery law to them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 33:2

Namely, to the Israelites, manifested himself graciously and gloriously among them.

Wesley: Deu 33:2

Beginning at Sinai, where the first appearance of God was, and so going on with them to Seir and Paran.

Wesley: Deu 33:2

He appeared or shewed himself, as the sun doth when it riseth.

Wesley: Deu 33:2

From the mountain or land of Edom, to which place the Israelites came, Num 20:14, &c. and from thence God led them on towards the land of promise, and then gloriously appeared for them in subduing Sihon and Og before them. But because the land of Edom is sometimes taken more largely, and so reacheth even to the Red - sea, and therefore mount Sinai was near to it, and because Paran was also near Sinai, being the next station into which they came from the wilderness of Sinai: all this verse may belong to God's appearance in mount Sinai, where that glorious light which shone upon mount Sinai directly, did in all probability scatter its beams into adjacent parts, such as Seir and Paran were. And if so, this is only a poetical expression of the same thing in divers words, and God coming or rising or shining from or to or in Sinai and Seir and Paran note one and the same illustrious action of God appearing there with ten thousands of his saints or holy angels, and giving a fiery law to them.

Wesley: Deu 33:2

A place where God eminently manifested his presence and goodness both in giving the people flesh which they desired, and in appointing the seventy elders and pouring forth his spirit upon them.

Wesley: Deu 33:2

That is, with a great company of holy angels, Psa 68:17; Dan 7:10, which attended upon him in this great and glorious work of giving the law, as may be gathered from Act 7:53; Gal 3:19.

Wesley: Deu 33:2

Which both wrote the law and gave it to men. An allusion to men who ordinarily write and give gifts with their right hand.

Wesley: Deu 33:2

The law is called fiery, because it is of a fiery nature purging and searching and inflaming, to signify that fiery wrath which it inflicteth upon sinners for the violation of it, and principally because it was delivered out of the midst of the fire.

JFB: Deu 33:2-4

Under a beautiful metaphor, borrowed from the dawn and progressive splendor of the sun, the Majesty of God is sublimely described as a divine light which appeared in Sinai and scattered its beams on all the adjoining region in directing Israel's march to Canaan. In these descriptions of a theophania, God is represented as coming from the south, and the allusion is in general to the thunderings and lightnings of Sinai; but other mountains in the same direction are mentioned with it. The location of Seir was on the east of the Ghor; mount Paran was either the chain on the west of the Ghor, or rather the mountains on the southern border of the desert towards the peninsula [ROBINSON]. (Compare Jdg 5:4-5; Psa 68:7-8; Hab 3:3).

JFB: Deu 33:2-4

Rendered by some, "with the ten thousand of Kadesh," or perhaps better still, "from Meribah" [EWALD].

JFB: Deu 33:2-4

So called both because of the thunder and lightning which accompanied its promulgation (Exo 19:16-18; Deu 4:11), and the fierce, unrelenting curse denounced against the violation of its precepts (2Co 3:7-9). Notwithstanding those awe-inspiring symbols of Majesty that were displayed on Sinai, the law was really given in kindness and love (Deu 33:3), as a means of promoting both the temporal and eternal welfare of the people. And it was "the inheritance of the congregation of Jacob," not only from the hereditary obligation under which that people were laid to observe it, but from its being the grand distinction, the peculiar privilege of the nation.

Calvin: Deu 33:2

2.And he said, The Lord came from, Sinai ³⁰⁵ In these words he reminds them that he is setting before them, a confirmation of the covenant, which God had made with them in this Law, and that it is nothing different from it; for this connection was of exceeding efficacy in establishing the certainty of the blessings, provided only the Law was duly honored; for nothing was better adapted to confirm the grace of God than the majesty which was displayed in the promulgation of the Law. Some, as I conceive improperly, translate it, — “God comes to Sinai,” whereas Moses rather means that he came from thence, when His brightness was made manifest. By way of ornament, the same thing is repeated with respect to Seir and Paran; and, since these three words are synonymous, therefore to go forth, to rise up, and to come, also represent the same thing, viz., that manifestation of the divine glory which should have ravished into admiration the minds of all; as though he had said that his blessings were to be received with the same reverence, as that which God had procured for His Law, when His face was conspicuously displayed on Mount Sinai. The Prophet Habakkuk (Hab 3:3) has imitated this figure, though with a different object, viz., that, the people might confidently rely upon his power, which had formerly been manifested to the fathers in visible brightness.

By “ten thousands of sanctity,” ³⁰⁶ I do not understand, as many do, the faithful, but the angels, by whom God was accompanied as by a royal retinue; for God also commanded the ark to be placed between the Cherubim, in order to show that the heavenly hosts were around Him. So in Isaiah, (Isa 6:6,) the Seraphim surround His throne; and Daniel says that he saw “ten thousand times ten thousand,” (Dan 7:10;) thus designating an infinite multitude, as does Moses also by “ten thousand.” It is probable that both Paul and Stephen derived from this passage their statement that the Law was “ordained by Angels in the hand of a mediator,” (Gal 3:19; Act 7:53;) for its authority was greatly confirmed by its having so many witnesses (obsignatores.)

The Law is placed at His right hand, not only as a scepter or mark of dignity, but as His power or rule of government; for He did not merely show Himself as a king, but also made known how He would preside over them. ³⁰⁷ The Law is called fiery, in order to inspire terror and to enforce humility upon them all; although I am not adverse to the opinion that Moses alludes in this epithet to the outward signs of fire and flame, of which he spoke in Exo 20:0. But, since the word דת , dath, means any statute or edict, some restrict it to the prohibition that none should more closely approach the mountain. In my own mind, however, there is no doubt but that it designates all the doctrine whereby God’s dominion is maintained.

Defender: Deu 33:2

Evidently there were myriads of holy ones with God on Mount Sinai as His right hand wrote the commandments for Israel on tables of stone. Note also references to angels at the giving of the law in Act 7:53; Gal 3:19; and Heb 2:2."

TSK: Deu 33:2

came from Sinai : Exo 19:18-20; Jdg 5:4, Jdg 5:5; Hab 3:3

ten thousands : Psa 68:7, Psa 68:17; Dan 7:9; Act 7:53; Gal 3:19; 2Th 1:7; Heb 2:2; Jud 1:14; Rev 5:11

a fiery law : Heb. a fire of law, Deu 5:22; 2Co 3:7, 2Co 3:9; Gal 3:10; Heb 12:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 33:2

By "Seir"is to be understood the mountain-land of the Edomites, and by "mount Paran"the range which forms the northern boundary of the desert of Sinai (compare Gen 14:6 note). Thus the verse forms a poetical description of the vast arena upon which the glorious manifestation of the Lord in the giving of the covenant took place.

With ten thousands of saints - Render, from amidst ten thousands of holy ones: literally from myriads of holiness, i. e., holy Angels (compare Zec 14:5). God is represented as leaving heaven where He dwells amidst the host of the Angels 1Ki 22:19 and descending in majesty to earth Mic 1:3.

A fiery law - more literally as in the margin, with perhaps an allusion to the pillar of fire Exo 13:21. The word is much disputed.

Poole: Deu 33:2

The Lord came to wit, to the Israelites, i.e. manifested graciously and gloriously among them.

From Sinai i.e. beginning at Sinai, where the first and most glorious appearance of God was, and so going on with them to Seir and Paran. Or, to Sinai , the particle mem oft signifying to , as is evident by comparing Isa 59:20 , with Rom 11:26 1Ki 8:30 , with 2Ch 6:21 2Sa 6:2 , with 1Ch 13:6 . See also Gen 2:8 11:2 13:11 1Sa 14:15 . Or, in Sinai ; mem being put for beth , in , as Exo 25:18 Deu 15:1 Job 19:26 Psa 68:29 72:16 .

Rose up he appeared or showed himself, as the sun doth when it riseth.

From Seir i.e. from the mountain or land of Edom, which is called Seir , Gen 32:3 36:8 Deu 2:4 , to which place the Israelites came, Num 20:14 , &c.; and from thence God led them on towards the Land of Promise, and then gloriously appeared for them in subduing Sihon and Og before them, and giving their countries unto them; which glorious work of God’ s is particularly celebrated Jud 5:4 . But because the land of Seir or Edom is sometimes taken more largely, and so reacheth even to the Red Sea, as appears from 1Ki 9:26 , and therefore Mount Sinai was near to it; and because Paran, which here follows, was also near Sinai, as being the next station into which they came from the wilderness of Sinai, Num 10:12 ; all this verse may belong to God’ s appearance in Mount Sinai, where that glorious light which shone upon Mount-Sinai directly did in all probability scatter its beams into adjacent parts, such as Seir and Paean were; and so this is only a poetical and prophetical variation of the phrase and expression of the same thing in divers words, and God coming , or rising , or shining from or to or in Sinai, and Sear, and Paran note one and the same illustrious action of God appearing there with

ten thousands of his saints or holy angels, and there giving

a fiery law to them as it here follows. And this interpretation may receive some strength from Hab 3:3 , where this glorious march of God before his people is remembered; only teman , which signifies the south , is put for Seir , which is here, possibly to signify that that Seir which is here mentioned was to be understood of the southern part of the country of Seir or Edom, which was that part adjoining to the Red Sea. Others refer this of Seir to the brazen serpent, that eminent type of Christ, which was erected in this place.

Mount Paran a place where God eminently manifested his presence and goodness, both in giving the people flesh which they desired, and in appointing the seventy elders, and pouring forth his Spirit upon them, Nu 11 ; though the exposition mentioned in the foregoing branch may seem more probable. With

ten thousands of saints i.e. with a a great company of holy angels, Psa 68:17 Dan 7:10 , which attended upon him in this great and glorious work of giving the law, as may be gathered from Act 7:53 Gal 3:19 Heb 2:2 12:22 .

From his right hand which both wrote the law and gave it to men; an allusion to men, who ordinarily write and give gifts with their right, and not with their left hand.

A fiery law The law is called fiery , partly, because it is of a fiery nature, purging, and searching, and inflaming, for which reasons God’ s word is compared to fire, Jer 23:29 ; partly, to signify that fiery wrath and curse which it inflicteth upon sinners for the violation of it, 2Co 3:7,9 ; and principally, because it was delivered out of the midst of the fire, Exo 19:16,18 De 4:11 5:22,23 .

Haydock: Deu 33:2

Pharan. Habacuc iii. 3, mentions this apparition. See also Psalm lxvii. 9. ---

Saints. God was accompanied by legions of angels, when he delivered the law to the Israelites, who are styled a nation of saints, Numbers xvi. 3. Septuagint, "he hastened from Mount Pharan, with ten thousands to Cades. At his right hand are his angels attending." (Haydock) ---

Kodesh does not mean saints, but holiness, or the city of Cades; and the preceding word, which Protestants translate, with ten thousands, more probably refers to another title of the city, as it is specified Meriba-Cadesh, chap. xxxii. 51., and Ezechiel xlviii. 28. (Kennicott) ---

Law. Chaldean, "from the midst of the fire he has given us a law, written with his own hand." We may translate, "He hath shone from Mount Pharan, and multitudes accompanied him. The Holy One, who hath in his hand fire and the law." See Isaias vi. 3. God conducted his people, like a victorious general, through the wilderness, frequently appearing to them to strike terror into the rebellious. (Calmet) ---

When he first descended upon Sinai, his glory shone on Pharan and Seir, as it were in its progress thither. (Menochius) ---

The law is styled fiery, not only because it was given from the midst of flames, but also because it was to be put in execution with the utmost rigour. (Haydock) ---

But doth is Chaldean, and no where else used for the law in the books written before the captivity, nor is it acknowledged by the Septuagint, Syriac, &c. Perhaps it was originally aur, as it is in the Samaritan version, " shone forth ," conformably to a similar passage, Habacuc iii. 4. "His brightness was as the sun, horns, or rather splendours (issuing forth) from his hand," &c. (Kennicott)

Gill: Deu 33:2

And he said,.... What follows, of which, in some things, he was an eye and ear witness, and in others was inspired by the Spirit of God, to deliver his mind and will concerning the future case and state of the several tribes, after he had observed the common benefit and blessing they all enjoyed, by having such a law given them in the manner it was:

the Lord came from Sinai; there he first appeared to Moses, and sent him to Egypt, and wrought miracles by him, and delivered his people Israel from thence, and when they were come to this mount he came down on it, as Aben Ezra, from Gaon, or he came "to" it; so to Zion, Isa 59:20, is "out of" or "from Zion", Rom 11:26; here he appeared and gave the law, and from thence went with Israel through the wilderness, and conducted them to the land of Canaan:

and rose up from Seir unto them: not to the Edomites which inhabited Seir, as say Jarchi, and the Targums of Jonathan and Jerusalem, but to the Israelites when they compassed the land of Edom; and the Lord was with them, and gave them some signal proofs of his power and providence, kindness and goodness, to them; particularly, as some observe, by appointing a brazen serpent to be erected for the cure those bitten by fiery ones, which was a type of the glorious Redeemer and Saviour, and this was done on the borders of Edom, see Num 21:4; for the words here denote some illustrious appearance of the Lord, like that of the rising sun; so the Targum of Onkelos,"the brightness of his glory from Seir was shown unto us;''and that of Jonathan,"and the brightness of the glory of his Shechinah went from Gebal:"

he shined forth from Mount Paran: in which the metaphor of the sun rising is continued, and as expressive of its increasing light and splendour: near to this mount was a wilderness of the same name, through which the children of Israel travelled, and where the Lord appeared to them: here the cloud rested when they removed from Sinai; here, or near it, the Spirit of the Lord was given to the seventy elders, and from hence the spies were sent into the land of Canaan, Num 10:12; in this wilderness Ishmael and his posterity dwelt, Gen 21:21; but it was not to them the Lord shone forth here, as say the above Jewish writers, and others ^d; but to the Israelites, for here Moses repeated the law, or delivered to them what is contained in the book of Deuteronomy, see Deu 1:1; beside, in a literal sense, as these mountains were very near one another, as Saadiah Gaon observes, the great light which shone on Mount Sinai, when the Lord descended on it, might extend to the other mountains and illuminate them, see Hab 3:3,

and he came with ten thousands of saints: or holy angels, as the Targums of Onkelos and Jonathan, and so Jarchi; which sense is confirmed by the authorities of Stephen the protomartyr, and the Apostle Paul, who speak of the law as given by the disposition of angels, they being present, attending and assisting on that solemn occasion, Act 7:57; see Psa 68:17; the appearance of those holy spirits in such great numbers added to the grandeur and solemnity of the giving of the holy law to the people of Israel, as the attendance of the same on Christ at his second coming will add to the lustre and glory of it, Luk 9:26,

from his right hand went a fiery law for them: the Israelites; Aben Ezra thinks the phrase, "his right hand", is in connection with the preceding clause; and the sense is, that fire came from the law, thousands of saints were at the right hand of God to surround Israel, as the horses of fire and chariots of fire surrounded Elisha; and the meaning of the last words, "a law for them", a law which stands or abides continually; and so the Septuagint version is,"at his right hand angels with him:''no doubt that law is meant which came from God on Mount Sinai, by the ministration of angels, into the hand of Moses; called a fiery law, because it was given out of the midst of the fire, Deu 5:26; so the Targum of Onkelos,

"the writing of his right hand out of the midst of fire, the law he gave unto us;''and because of its effects on the consciences of men, where it pierces and penetrates like fire, and works a sense of wrath and fiery indignation in them, by reason of the transgressions of it, it being the ministration of condemnation and death on that account; and, because of its use, it serves as a lantern to the feet, and a light to the path of good men: this law may include the judicial and ceremonial laws given at this time; but it chiefly respects the moral law, and which may be said to come from God, who, as Creator, has a right to be Governor of his creature, and to enact what laws he pleases, and from his right hand, in allusion to men's writing with their right hand, this being written by the finger of God; and because a peculiar gift of his to the Israelites, gifts being given by the right hand of men; and may denote the authority and power with which this law came enforced, and Christ seems to be the person from whose right hand it came: see Psa 68:17.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 33:2

¹ tn Or “rose like the sun” (NCV, TEV).

² tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.

³ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

⁴ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

⁵ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

Geneva Bible: Deu 33:2

And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten ^{( b )} thousands of saints: from his right hand [went] a fiery law for them.

^{( b )} Meaning, infinite angels.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 33:1-29

1 The majesty of God.

6 The blessings of the twelve tribes.

26 The excellency of Israel.

MHCC: Deu 33:1-5

To all his precepts, warnings, and prophecies, Moses added a solemn blessing. He begins with a description of the glorious appearances of God, in giving the law. His law works like fire. If received, it is melting, warming, purifying, and burns up the dross of corruption; if rejected, it hardens, sears, pains, and destroys. The Holy Spirit came down in cloven tongues, as of fire; for the gospel also is a fiery law. The law of God written in the heart, is a certain proof of the love of God shed abroad there: we must reckon His law one of the gifts of his grace.

Matthew Henry: Deu 33:1-5

The first verse is the title of the chapter: it is a blessing. In the foregoing chapter he had thundered out the terrors of the Lord against Israel for their sin; it was a chapter like Ezekiel's roll, full of lamentation, and mourning, and woe. Now to soften that, and that he might not seem to part in anger, he here subjoins a blessing, and leaves his peace, which should descend and rest upon all those among them that were the sons of peace. Thus Christ's last work on earth was to bless his disciples (Luk 24:50), like Moses here, in token of parting as friends. Moses blessed them, 1. As a prophet - a man of God. Note, It is a very desirable thing to have an interest in the prayers of those that have an interest in heaven; it is a prophet's reward. In this blessing Moses not only expresses his good wishes to this people, but by the spirit of prophecy foretels things to come concerning them. 2. As a parent to Israel; for so good princes are to their subjects. Jacob upon his death-bed blessed his sons (Gen 49:1), in conformity to whose example Moses here blesses the tribes that were descended from them, to show that though they had been very provoking yet the entail of the blessing was not cut off. The doing of this immediately before his death would not only be the more likely to leave an impression upon them, but would be an indication of the great good-will of Moses to them, that he desired their happiness, though he must die and not share in it.

He begins his blessing with a lofty description of the glorious appearances of God to them in giving them the law, and the great advantage they had by it.

I. There was a visible and illustrious discovery of the divine majesty, enough to convince and for ever silence atheists and infidels, to awaken and affect those that were most stupid and careless, and to put to shame all secret inclinations to other gods, Deu 33:2. 1. His appearance was glorious: he shone forth like the sun when he goes forth in his strength. Even Seir and Paran, two mountains at some distance, were illuminated by the divine glory which appeared on Mount Sinai, and reflected some of the rays of it, so bright was the appearance, and so much taken notice of by the adjacent countries. To this the prophet alludes, to set forth the wonders of the divine providence, Hab 3:3, Hab 3:4; Psa 18:7-9. The Jerusalem Targum has a strange gloss upon this, that, "when God came down to give the law, he offered it on Mount Seir to the Edomites, but they refused it, because they found in it, Thou shalt not kill. Then he offered it on Mount Paran to the Ishmaelites, but they also refused it, because they found in it, Thou shalt not steal; and then he came to Mount Sinai and offered it to Israel, and they said, All that the Lord shall say we will do. "I would not have transcribed so groundless a conceit but for the antiquity of it. 2. His retinue was glorious; he came with his holy myriads, as Enoch had long since foretold he should come in the last day to judge the world, Jud 1:14. These were the angels, those chariots of God in the midst of which the Lord was, on that holy place, Psa 68:17. They attended the divine majesty, and were employed as his ministers in the solemnities of the day. Hence the law is said to be given by the disposition of angels, Act 7:53; Heb 2:2.

II. He gave them his law, which is, 1. Called a fiery law, because it was given them out of the midst of the fire (Deu 4:33), and because it works like fire; if it be received, it is melting, warming, purifying, and burns up the dross of corruption; if it be rejected, it hardens, sears, torments, and destroys. The Spirit descended in cloven tongues as of fire; for the gospel also is a fiery law. 2. It is said to go from his right hand, either because he wrote it on tables of stone, or to denote the power and energy of the law and the divine strength that goes along with it, that it may not return void. Or it came as a gift to them, and a precious gift it was, a right-hand blessing. 3. It was an instance of the special kindness he had for them: Yea, he loved the people (v. 32), and therefore, though it was a fiery law, yet it is said to go for them (Deu 33:2), that is, in favour to them. Note, The law of God written in the heart is a certain evidence of the love of God shed abroad there: we must reckon God's law one of the gifts of his grace. Yea, he embraced the people, or laid them in his bosom; so the word signifies, which denotes not only the dearest love, but the most tender and careful protection. All his saints are in his hand. Some understand it particularly of his supporting them and preserving them alive at Mount Sinai, when the terror was so great that Moses himself quaked; they heard the voice of God and lived, Deu 4:33. Or it denotes his forming them into a people by his law; he moulded and fashioned them as a potter does the clay. Or they were in his hand to be covered and protected, used and disposed of, as the seven stars were in the hand of Christ, Rev 1:16. Note, God has all his saints in his hand; and, though there are ten thousands of his saints (Deu 33:2), yet his hand, with which he measures the waters, is large enough, and strong enough, to hold them all, and we may be sure that none can pluck them out of his hand, Joh 10:28.

III. He disposed them to receive the law which he gave them: They sat down at thy feet, as scholars at the feet of their master, in token of reverence, in attendance and humble submission to what is taught; so Israel sat at the foot of Mount Sinai, and promised to hear and do whatever God should say. They were struck to thy feet, so some read it; namely, by the terrors of Mount Sinai, which greatly humbled them for the present, Exo 20:19. Every one then stood ready to receive God's words, and did so again when the law was publicly read to them, as Jos 8:34. It is a great privilege when we have heard the words of God to have opportunity of hearing them again. Joh 17:26, I have declared thy name, and will declare it. So Israel not only had received the law, but should still receive it by their prayers, and other lively oracles. The people are taught (Deu 33:4, Deu 33:5), in gratitude for the law of God, always to keep up an honourable remembrance both of the law itself and of Moses by whom it was given. Two of the Chaldee paraphrasts read it, The children of Israel said, Moses commanded us a law. And the Jews say that as soon as a child was able to speak his father was obliged to teach him these words: Moses commanded us a law, even the inheritance of the congregation of Jacob.

1. They are taught to speak with great respect of the law, and to call it the inheritance of the congregation of Jacob. They looked upon it, (1.) As peculiar to them, and that by which they were distinguished from other nations, who neither had the knowledge of it (Psa 147:20), nor, if they had, were under those obligations to observe it that Israel were under: and therefore (says bishop Patrick), "when the Jews conquered any country, they did not force any to embrace the law of Moses, but only to submit to the seven precepts of Noah."(2.) As entailed upon them; for so inheritances are to be transmitted to their posterity. And, (3.) As their wealth and true treasure. Those that enjoy the word of God and the means of grace have reason to say, We have a goodly heritage. He is indeed a rich man in whom the word of Christ dwells richly. Perhaps the law is called their inheritance because it was given them with their inheritance, and we so annexed to it that the forsaking of the law would be a forfeiture of the inheritance. See Psa 119:111.

2. They are taught to speak with great respect of Moses; and they were the more obliged to keep up his name because he had not provided for the keeping of it up in his family; his posterity were never called the sons of Moses, as the priests were the sons of Aaron. (1.) They must own Moses a great benefactor to their nation, in that he commanded them the law; for, though it came from the hand of God, it went through the hand of Moses. (2.,) He was king in Jeshurun. Having commanded them the law, as long as he lived he took care to see it observed and put in execution; and they were very happy in having such a king, who ruled them, and went in and out before them at all times, but did in a special manner look great when the heads of the people were gathered together in parliament, as it were, and Moses was president among them. Some understand this of God himself; he did then declare himself their King when he gave them the law, and he continued so long as they were Jeshurun, an upright people, and till they rejected him, 1Sa 12:12. But it seems rather to be understood of Moses. A good government is a great blessing to any people, and what they have reason to be very thankful for; and that constitution is very happy which as Israel's, which as ours, divides the power between the king in Jeshurun and the heads of the tribes, when they are gathered together.

Keil-Delitzsch: Deu 33:2-5

In the introduction Moses depicts the elevation of Israel into the nation of God, in its origin (Deu 33:2), its nature (Deu 33:3), its intention and its goal (Deu 33:4, Deu 33:5).

Deu 33:2

"Jehovah came from Sinai, and rose up from Seir unto them; He shone from the mountains of Paran, and came out of holy myriads, at His right rays of fire to them." To set forth the glory of the covenant which God made with Israel, Moses depicts the majesty and glory in which the Lord appeared to the Israelites at Sinai, to give them the law, and become their king. The three clauses, "Jehovah came from Sinai...from Seir...from the mountains of Paran,"do not refer to different manifestations of God ( Knobel ), but to the one appearance of God at Sinai. Like the sun when it rises, and fills the whole of the broad horizon with its beams, the glory of the Lord, when He appeared, was not confined to one single point, but shone upon the people of Israel from Sinai, and Seir, and the mountains of Paran, as they came from the west to Sinai. The Lord appeared to the people from the summit of Sinai, as they lay encamped at the foot of the mountain. This appearance rose like a streaming light from Seir, and shone at the same time from the mountains of Paran. Seir is the mountain land of the Edomites to the east of Sinai; and the mountains of Paran are in all probability not the mountains of et-Tih , which form the southern boundary of the desert of Paran, but rather the mountains of the Azazimeh, which ascend to a great height above Kadesh, and form the boundary wall of Canaan towards the south. The glory of the Lord, who appeared upon Sinai, sent its beams even to the eastern and northern extremities of the desert. This manifestation of God formed the basis for all subsequent manifestations of the omnipotence and grace of the Lord for the salvation of His people. This explains the allusions to the description before us in the song of Deborah (Jdg 5:4) and in Hab 3:3. - The Lord came not only from Sinai, but from heaven, "out of holy myriads,"i.e., out of the midst of the thousands of holy angels who surround His throne (1Ki 22:19; Job 1:6; Dan 7:10), and who are introduced in Gen 28:12 as His holy servants, and in Gen 32:2-3, as the hosts of God, and form the assembly of holy ones around His throne (Psa 89:6, Psa 89:8; cf. Psa 68:18; Zec 14:5; Mat 26:53; Heb 12:22; Rev 5:11; Rev 7:11). - The last clause is a difficult one. The writing דּת אשׁ in two words, "fire of the law,"not only fails to give a suitable sense, but has against it the fact that דּת , law, edictum , is not even a Semitic word, but was adopted from the Persian into the Chaldee, and that it is only by Gentiles that it is ever applied to the law of God (Ezr 7:12, Ezr 7:21, Ezr 7:25-26; Dan 6:6). It must be read as one word, אשׁדת , as it is in many MSS and editions - not, however, as connected with אשׁד , אשׁדות , the pouring out of the brooks, slopes of the mountains (Num 21:15), but in the form אשּׁדת , composed, according to the probable conjecture of Böttcher , of אשׁ , fire, and שׁדה (in the Chaldee and Syriac), to throw, to shoot arrows, in the sense of "fire of throwing,"shooting fire, a figurative description of the flashes of lightning. Gesenius adopts this explanation, except that he derives דּת from ידה , to throw. It is favoured by the fact that, according to Exo 19:16, the appearance of God upon Sinai was accompanied by thunder and lightning; and flashes of lightning are often called the arrows of God, whilst shaadaah, in Hebrew, is established by the name שׁדיאוּר (Num 1:5; Num 2:10). To this we may add the parallel passage, Hab 3:4, "rays out of His hand,"which renders this explanation a very probable one. By "them,"in the second and fifth clauses, the Israelites are intended, to whom this fearful theophany referred. On the signification of the manifestation of God in fire, see Deu 4:11, and the exposition of Exo 3:2.

Deu 33:3

" Yea, nations He loves; all His holy ones are in Thy hand: and they lie down at Thy feet; they rise up at Thy words." עמּים חבב is the subject placed first absolutely: "nations loving,"sc., is he; or "as loving nations - all Thy holy ones are in Thy hand."The nations or peoples are not the tribes of Israel here, any more than in Deu 32:8, or Gen 28:3; Gen 35:11, and Gen 48:4; whilst Jdg 5:14 and Hos 10:14 cannot come into consideration at all, for there the word is defined by a suffix. The meaning of the words depends upon whether "all His holy ones"are the godly in Israel, or the Israelites generally, or the angels. There is nothing to favour the first explanation, as the distinction between the godly and the wicked would be out of place in the introduction to a blessing upon all the tribes. The second has only as seeming support in Dan 7:21. and Exo 19:6. It does not follow at once from the calling of Israel to be the holy nation of Jehovah, that all the Israelites were or could be called "holy ones of the Lord."Least of all should Num 16:3 be adduced in support of this. Even in Dan 7 the holy ones of the Most High are not the Jews generally, but simply the godly, or believers, in the nation of God. The third view, on the other hand, is a perfectly natural one, on account of the previous reference to the holy myriads. The meaning, therefore, would be this: The Lord embraces all nations with His love, He who, so to speak, has all His holy angels in His hand, i.e., His power, so that they serve Him as their Lord. They lie down at His feet. The ἄπ. λεγ. תּכּוּ is explained by Kimchi and Saad . as signifying adjuncti sequuntur vestigia sua; and by the Syriac, They follow thy foot, from conjecture rather than any certain etymology. The derivation proposed by modern linguists, from the verb תּכה , according to an Arabic word signifying recubuit , innixus est , has apparently more to support it. ישּׂא , it rises up: intransitive, as in Hab 1:3; Nah 1:5; Hos 13:1, and Psa 89:10. מדּבּרתיך is not a Hithpael participle (that which is spoken); for מדּבּר has not a passive, but an active signification, to converse (Num 7:89; Eze 2:2, etc.). It is rather a noun, דבּרת , from דּבּרה , words, utterances. The singular, ישּׂא , is distributive: every one (of them) rises on account of thine utterance, i.e., at thy words. The suffixes relate to God, and the discourse passes from the third to the second person. In our own language, such a change in a sentence like this, "all His (God's) holy ones are in Thy (God's) hand,"would be intolerably harsh, but in Hebrew poetry it is by no means rare (see, for example, Psa 49:19).

Deu 33:4-5

" Moses appointed us a law, a possession of the congregation of Jacob. And He became King in righteous-nation (Jeshurun); there the heads of the people assembled, in crowds the tribes of Israel ."The God who met Israel at Sinai in terrible majesty, out of the myriads of holy angels, who embraces all nations in love, and has all the holy angels in His power, so that they lie at His feet and rise up at His word, gave the law through Moses to the congregation of Jacob as a precious possession, and became King in Israel. This was the object of the glorious manifestation of His holy majesty upon Sinai. Instead of saying, "He gave the law to the tribes of Israel through my mediation,"Moses personates the listening nation, and not only speaks of himself in the third person, but does so by identifying his own person with the nation, because he wished the people to repeat his words from thorough conviction, and because the law which he gave in the name of the Lord was given to himself as well, and was as binding upon him as upon every other member of the congregation. In a similar manner the prophet Habakkuk identifies himself with the nation in ch. 3, and says in Hab 3:19, out of the heart of the nation, "The Lord is my strength,...who maketh me to walk upon mine high places,"- an expression which did not apply to himself, but to the nation as a whole. So again in Psa 20:1-9 and Psa 21:1-13, which David composed as the prayers of the nation for its king, he not only speaks of himself as the anointed of the Lord, but addresses such prayers to the Lord for himself as could only be offered by the nation for its king. "A possession for the congregation of Jacob.""Israel was distinguished above all other nations by the possession of the divinely revealed law (Deu 4:5-8); that was its most glorious possession, and therefore is called its true κειμήλιον "( Knobel ). The subject in Deu 33:5 is not Moses but Jehovah, who became King in Jeshurun (see at Deu 32:15 and Exo 15:18). "Were gathered together;"this refers to the assembling of the nation around Sinai (Deu 4:10.; cf. Exo 19:17.), to the day of assembly (Deu 9:10; Deu 10:4; Deu 18:16).

Constable: Deu 31:1--34:12

VII. MOSES' LAST ACTS chs. 31--34

Having completed the major addresses to the Israelites recorded to this point in Deuteronomy, Moses needed only to make a few final arrangements before Israel was ready to enter the land. The record of these events concludes the book. Chapters 31-34 constitute several appendices to the main body of Deuteronomy (cf. Judg. 17-21; 2 Sam. 21-24).

"This final section of the covenant document has as its unifying theme the perpetuation of the covenant relationship. Of special importance is the subject of the royal succession, which is also prominent in the extra-biblical suzerainty treaties . . . This succession is provided for by the appointment and commissioning of Joshua as dynastic heir to Moses in the office of mediatorial representative of the Lord (ch. 31). The testamentary assignment of kingdom inheritance to the several tribes of Israel (ch. 33) reckons with the status of all God's people as royal heirs. Included also are two other standard elements in the international treaties. One is the invocation of covenant witnesses, here represented chiefly by the Song of Witness (ch. 32). The other is the directions for the disposition of the treaty document after the ceremony (31:9-13). By way of notarizing the document, an account of the death of Moses is affixed at the end (ch. 34)."³²⁸

Constable: Deu 33:1-29

D. Moses' blessing of the tribes ch. 33

After receiving the reminder of his death and as one of his final official acts as Israel's leader, Moses pronounced a prophetic blessing on the tribes of Israel (cf. Gen. 49).

"In the ancient Near East, a dying father's final blessings spoken to his sons were an irrevocable legal testament, accepted as decisive evidence in court disputes. In the case of the Biblical patriarchs, the authority and potency of their last blessings derived from the Spirit of prophecy in them, speaking in the testamentary form (cf. the cases of Isaac, Gen 27, and Jacob, Gen 49). As spiritual and theocratic father of the twelve tribes, Moses pronounced his blessings on them just before he ascended the mount to die (Deut 33:1), and thus his words constitute his testament."³⁴⁷

33:1-5 After a brief introduction of the blessing (v. 1), Moses began by presenting God. He pictured Him as the source of all blessing in the figure of the sun rising on His people gathered at Sinai. The sun is the source of physical blessing. Seir (v. 2) refers to the mountain range in Edom over which the sun would apparently rise as seen from Sinai. Paran (v. 2) refers to the mountains near Kadesh Barnea that separated the Sinai wilderness from Canaan.

"The stylized or formulaic nature of such historical résumés allows them to depart from normal patterns of narration in which strict adherence to chronological and geographical sequence is expected. Thus the Lord could come from Sinai and appear from Seir and Paran at the same time, or at least without reference to actual historical movement which, of course, would necessitate the order Sinai, Paran, and Seir (cf. Num 10:12; 13:3, 26; 20:14; 21:4; Deut 1:19; 2:4). The real point here in v. 2 is that the Lord manifested himself gloriously to his people from his earthly dwelling places or at least his usual places of self-disclosure, namely, mountaintops."³⁴⁸

The "holy ones" (v. 2) are probably angels. Moses described God as accompanied by His countless angelic servants as He revealed His law to Israel at Sinai.³⁴⁹

"Though it is possible to argue that the king' in 33:5 is meant to be understood as the Lord, the immediate context suggests strongly that it is Moses. This is important because the next chapter, Deuteronomy 34, views Moses as a prototype of the coming prophet who was promised in 18:15. Thus at the close of the Pentateuch, the two central messianic visions of the book--that of a coming king (Ge 49:10; Nu 24:7-9) and that of a prophet (Dt 18:15)--are united in the figure of Moses, the prophet-king. We should note that throughout the Pentateuch Moses also carries out the duties of priest. Thus in the figure of Moses, the Pentateuch is able to bring together the offices of prophet, priest, and king. The author is always careful to note, however, that Moses was not a priest of the house of Aaron. The Aaronic priesthood is of a different order than that pictured in the office of Moses. If we were looking for an analogy to Moses elsewhere in the Pentateuch, we need look no farther than the figure of Melchizedek, the priest-king from Salem. Thus as Melchizedek the priest-king blessed Abraham at the beginning of the patriarchal narratives . . . (Ge 14:19), so here Moses the priest-king blessed the Israelites at the conclusion . . . (Dt 33:29)."³⁵⁰

The blessing of the tribes follows this introduction.

33:6-25 The arrangement of the tribes in this blessing is unusual.³⁵¹ Evidently God based it on a combination of the past and future histories of each tribe.

Reuben (v. 6) was the first-born but did not enjoy greatness among the tribes because of his sin. He lost his father's birthright and blessing.

Judah (v. 7) received the position of leader among the tribes when his older brothers became ineligible.

Levi (vv. 8-11) received a blessing for being faithful to God at Massah (lit. to test or plague) and Meribah (lit. to contend or strive) when the people complained because of lack of water.

"But these narratives [Exod. 17:1-7; Num. 20:1-13] contain no reference to Levi, so that the precise meaning of the historical reference is not clear unless it be that in Moses and Aaron, leaders of the tribe of Levi, the whole tribe was on trial."³⁵²

The act of faithfulness to Yahweh that resulted in Levi's being chosen as the priestly tribe occurred later. It was Levi's standing with Moses and Aaron when the rest of the nation rebelled and worshipped the golden calf at Sinai (Exod. 32:25-29). The "godly man" (v. 8) is probably Levi rather than Aaron (cf. v. 9). The Levites' special privileges and responsibilities included teaching the rest of the Israelites God's law. They also involved burning incense before God, offering sacrifices (v. 10), and discerning God's will (v. 8). "Shattering the loins" (v. 11) probably refers to making one incapable of producing progeny as well as destroying one's strength (cf. 1 Kings 12:10; Prov. 31:17; Nah. 2:2).

Benjamin (v. 12) was to enjoy God's protection continually since God would carry this tribe on His back between His shoulders. As the warrior tribe Benjamin would enjoy God's protection (cf. Judg. 21).

Joseph (vv. 13-17) represented Ephraim and Manasseh. The "first-born of his ox" (v. 17) probably refers to Joseph as the first-born son of Jacob, God's servant, by Rachel. Ephraim was the stronger of Joseph's sons who were both strong as the horns of oxen during the tribes' conflict with Israel's enemies.

Zebulun and Issachar (vv. 18-19) would become special channels of blessing to the other nations through their commercial wealth.

"While this cannot be documented as having taken place in biblical times, the promise has found startling fulfillment in the modern state of Israel, whose major port is Haifa, located in the area of ancient Zebulun."³⁵³

These tribes would experience God's blessing as they brought riches into Israel. These tribes occupied the fertile Jezreel Valley. "In your going forth" and "in your tents" (v. 18) is a merism meaning in all that you do.³⁵⁴

Gad (vv. 20-21) possessed much area east of the Jordan that was suitable for development. Gad was a warring tribe that was very aggressive in conquering and subduing the land (Num. 32:34-36).

Dan (v. 22) settled in an area inhabited by lions (Judg. 14:5) and migrated to northern Israel to an area that abounded in lions (Judg. 18).³⁵⁵ The people of the tribe were also similar to lions in their aggressiveness and strength.

Naphtali (v. 23) would enjoy the benefits of a sea coast, the Sea of Chinnereth, and a comfortable area in relation to that body of water.

". . . but by far the most abundant blessing was the fact that the Messiah spent most of his life and exercised much of his ministry there or in nearby Zebulun (cf. Matt 4:12-17). One can scarcely imagine greater evidence of divine favor."³⁵⁶

Asher (v. 24) would benefit from the respect of his brethren and prosperity. His territory on the Mediterranean coast would require fortifications, but God would protect him. Oil is probably a metaphor for prosperity, as elsewhere (cf. 32:13; Job 29:6).

Moses did not mention the Simeonites in this blessing. Jacob had prophesied that God would scatter the Simeonites in Israel (Gen. 49:7). Simeon received no tribal allotment of land, only a few cities in Judah, when Joshua divided the Promised Land. The Simeonites became absorbed into the other tribes, especially Judah.

33:26-29 The blessing closes by returning to consider Israel's God again (cf. vv. 2-5). Moses pictured Him as a God great enough to give the tribes all He had just promised them.³⁵⁷ The key to Israel's blessing was her God and her relationship to Him.

"As we might expect, here at the end of the book, Moses pictures Israel's dwelling in the land as a reversal of the events of the early chapters of Genesis, when Adam and Eve were cast out of the Garden."³⁵⁸

The Lord has fulfilled these predictions in part, but He will fulfill them completely in the future. This will occur when Israel repents and He brings her back into her land (i.e., during the Millennium).

Guzik: Deu 33:1-29

Deuteronomy 33 - Moses Blesses the Tribes

A. Introduction to the blessing of the tribes.

1. (1) Now this is the blessing . . .

Now this is the blessing with which Moses the man of God blessed the children of Israel before his death.

a. Moses the man of God: As he looked at Israel with a shepherd's heart, he could not leave them without blessing them. It must be this way. Moses could not leave this earth without a final blessing of the people he has loved and served in the LORD for these 40 years.

b. This chapter is similar in its effect to the blessing of Israel (Jacob) upon his twelve sons as recorded in Genesis 49. Since Moses was the one who recorded the blessing of Israel in Genesis 49, it is not a stretch to think he consciously modeled his blessing on Jacob's previous one.

2. (2-5) The context is set: The glory of God's revelation to Israel.

And he said:

"The LORD came from Sinai,

And dawned on them from Seir;

He shone forth from Mount Paran,

And He came with ten thousands of saints;

From His right hand Came a fiery law for them.

Yes, He loves the people;

All His saints are in Your hand;

They sit down at Your feet;

Everyone receives Your words.

Moses commanded a law for us,

A heritage of the congregation of Jacob.

And He was King in Jeshurun,

When the leaders of the people were gathered,

All the tribes of Israel together."

a. The LORD came from Sinai: In the midst of images of God's glory in revealing Himself and His word to Israel (He shone . . . with ten thousands of saints . . . a fiery law . . . He was King). This adds a sense of drama and grandeur to Moses' prophetic words to each tribe.

B. The blessing of the individual tribes.

1. (6) Reuben: Nor let his men be few.

Let Reuben live, and not die,

Nor let his men be few.

a. Let Reuben live: This is a general blessing for the tribe of Reuben. Moses prayed, "Nor let his men be few," asking that the tribe of Reuben be blessed with growth.

b. Live and not die: This tepid blessing is in line with Jacob's prophecy concerning the tribe of Reuben (you shall not excel, Genesis 49:4). The tribe of Reuben never did excel; as far as we know, there never came a prophet, a judge, or a king from the tribe of Reuben.

2. (7) Judah: May You be a help.

And this he said of Judah:

"Hear, LORD, the voice of Judah,

And bring him to his people;

Let his hands be sufficient for him,

And may You be a help against his enemies."

a. Hear, LORD, the voice of Judah: Since the name Judah means praise, Moses prayed that the LORD would hear the voice of praise.

b. Let his hands be sufficient: Essentially, Moses prayed for the blessing and sustaining of the tribe of Judah, no doubt until it could fulfill its prophetic destiny to bring forth the Messiah.

i. Moses knew this destiny for the tribe of Judah from Jacob's prophecy in Genesis 49:10: The scepter shall not depart from Judah.

3. (8-11) Levi: They shall teach . . . Israel Your law.

And of Levi he said:

"Let Your Thummim and Your Urim be with Your holy one,

Whom You tested at Massah,

And with whom You contended at the waters of Meribah,

Who says of his father and mother, 'I have not seen them';

Nor did he acknowledge his brothers,

Or know his own children;

For they have observed Your word

And kept Your covenant.

They shall teach Jacob Your judgments,

And Israel Your law.

They shall put incense before You,

And a whole burnt sacrifice on Your altar.

Bless his substance, LORD,

And accept the work of his hands;

Strike the loins of those who rise against him,

And of those who hate him, that they rise not again."

a. They have observed Your word and kept Your covenant: Because of this, Levi had a blessed place among the tribes of Israel. Moses prayed that the substance of Levi would be blessed and that their enemies would be defeated.

b. They shall teach Jacob Your judgments, and Israel Your law: Especially, Levi had the blessed place of teaching Israel the word of God. They would accomplish this as they were scattered in Israel, as Jacob had prophesied (Genesis 49:7).

i. The prophecy I will divide them in Jacob and scatter them in Israel (in Genesis 49:7) was given to both the tribes of Simeon and Levi. For the tribe of Levi it was a blessing, as they were scattered throughout the nation to minister to the people and to bring God's word to the whole nation. For the tribe of Simeon, the scattering was a significant curse; they are not even mentioned among the tribes being blessed here.

4. (12) Benjamin: The beloved of the LORD.

Of Benjamin he said:

"The beloved of the LORD shall dwell in safety by Him,

Who shelters him all the day long;

And he shall dwell between His shoulders."

a. The beloved of the LORD: The place of special love and blessing Benjamin had would be prophetically fulfilled in a Benjaminite city becoming the center of the nation - Jerusalem.

b. Shall dwell in safety by Him: Thus, though the tribe of Benjamin was indeed fierce and warlike (Jacob's prophecy described Benjamin as a ravenous wolf, Genesis 49:27), the tribe was greatly beloved of the LORD.

5. (13-17) Joseph: Let the blessing come.

And of Joseph he said:

"Blessed of the LORD is his land,

With the precious things of heaven, with the dew,

And the deep lying beneath,

With the precious fruits of the sun,

With the precious produce of the months,

With the best things of the ancient mountains,

With the precious things of the everlasting hills,

With the precious things of the earth and its fullness,

And the favor of Him who dwelt in the bush.

Let the blessing come 'on the head of Joseph,

And on the crown of the head of him who was separate from his brothers.'

His glory is like a firstborn bull,

And his horns like the horns of the wild ox;

Together with them He shall push the peoples

To the ends of the earth;

They are the ten thousands of Ephraim,

And they are the thousands of Manasseh."

a. Blessed of the LORD is his land: The two tribes of Joseph - Ephraim and Manasseh - were indeed blessed numerically in Israel. The descendants of this one son among twelve sons of Jacob were far more numerous than all the other tribes.

b. Ten thousands of Ephraim . . . thousands of Manasseh: This fulfilled Jacob's prophecy in Genesis 49:22 (Joseph is a fruitful bough, a fruitful bough by a well; his branches run over the wall).

6. (18-19) Zebulun and Issachar: They shall partake of the abundance of the seas.

And of Zebulun he said:

"Rejoice, Zebulun, in your going out,

And Issachar in your tents!

They shall call the peoples to the mountain;

There they shall offer sacrifices of righteousness;

For they shall partake of the abundance of the seas

And of treasures hidden in the sand."

a. They shall partake of the abundance of the seas: Both the tribes of Zebulun and Issachar were in the Galilee region, and were blessed to take advantage of the Sea of Galilee.

b. Treasures hidden in the sand: This is consistent with what Jacob said of Zebulun in Genesis 49:13 (Zebulun shall dwell by the haven of the sea).

7. (20-21) Gad: He dwells as a lion.

And of Gad he said:

"Blessed is he who enlarges Gad;

He dwells as a lion,

And tears the arm and the crown of his head.

He provided the first part for himself,

Because a lawgiver's portion was reserved there.

He came with the heads of the people;

He administered the justice of the LORD,

And His judgments with Israel."

a. He dwells as a lion: The lion-like character of the tribe of Gad was shown by the fact that Gad furnished many fine troops for David (1 Chronicles 12:14). This is in fulfillment of Jacob's words in Genesis 49:19: he shall triumph at last.

8. (22) Dan: A lion's whelp.

And of Dan he said:

"Dan is a lion's whelp;

He shall leap from Bashan."

a. He shall leap from Bashan: This may not be a complimentary phrase. History records that Dan was a troublesome tribe. They were the tribe to introduce idolatry into Israel (Judges 18:30); Jeroboam set up one of his idolatrous golden calves in Dan (1 Kings 12:26-30), and later Dan became a center of idol worship in Israel (Amos 8:14). Indeed, Jacob said of Dan in Genesis 49:17, Dan shall be a serpent by the way.

b. From Bashan: The tribe of Dan originally was allotted land in the southern part of Israel, but migrated to the north hundreds of years after this (Judges 18). Moses' reference to Bashan (a region in northern Israel) prophetically anticipated this migration.

9. (23) Naphtali: Full of the blessing of the LORD.

And of Naphtali he said:

"O Naphtali, satisfied with favor,

And full of the blessing of the LORD,

Possess the west and the south."

a. O Naphtali, satisfied with favor: The tribe of Naphtali was indeed satisfied with favor. Naphtali's land was in a key portion near the Sea of Galilee, the region where Jesus did much of His teaching and ministry. No wonder Moses says this tribe is full of the blessing of the LORD, and that Jacob said of Naphtali in Genesis 49:21, he gives goodly words.

10. (24-25) Asher: Most blessed of sons.

And of Asher he said:

"Asher is most blessed of sons;

Let him be favored by his brothers,

And let him dip his foot in oil.

Your sandals shall be iron and bronze;

As your days, so shall your strength be."

a. Asher is most blessed of sons: The abundance of the tribe of Asher was also expressed by Jacob in Genesis 49:20 (he shall yield royal dainties).

11. (26-29) Conclusion: Happy are you, O Israel!

"There is no one like the God of Jeshurun,

Who rides the heavens to help you,

And in His excellency on the clouds.

The eternal God is your refuge,

And underneath are the everlasting arms;

He will thrust out the enemy from before you,

And will say, 'Destroy!'

Then Israel shall dwell in safety,

The fountain of Jacob alone,

In a land of grain and new wine;

His heavens shall also drop dew.

Happy are you, O Israel!

Who is like you, a people saved by the LORD,

The shield of your help

And the sword of your majesty!

Your enemies shall submit to you,

And you shall tread down their high places."

a. The eternal God is your refuge: What blessing God bestowed on Israel! As Paul said in Romans 3:2: To them were committed the oracles of God. The true greatness of Israel is the same as the greatness of the Christian: not in and of themselves, but in their God: There is no one like the God of Jeshurun.

b. Who rides the heavens to help you: God is great and uses His greatness on behalf of His people, upholding them with the everlasting arms. When we are a people saved by the LORD, it means that God is for us and heaven is on our side! If God is for us, who can be against us? (Romans 8:31) He is the shield of your help.

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

Commentary -- Other

Critics Ask: Deu 33:2

DEUTERONOMY 33:2 —Is this a prediction of the Prophet Mohammed?

PROBLEM: Many Islamic scholars believe this verse predicts three separate visitations of God—one on “Sinai” to Moses, another to “Seir” through Jesus, and a third in “Paran” (Arabia) through Mohammed who came to Mecca with an army of “ten thousand.”

SOLUTION: First of all, this contention can be easily answered by looking at a Bible map. Paran and Seir are near Egypt in the Sinai peninsula (cf. Gen. 14:6 ; Num. 10:12 ; 12:16-13:3 ; Deut. 1:1 ), not in Palestine where Jesus ministered. Nor was Paran near Mecca, but hundreds of miles away near southern Palestine in the north eastern Sinai.

Furthermore, this verse is speaking of the “LORD” (not Mohammed) coming. And He is coming with “ten thousands of saints,” not ten thousand soldiers, as Mohammed did. There is absolutely no basis in this text for the Muslim contention.

Finally, this prophecy is said to be one “with which Moses the man of God blessed the children of Israel before his death” (v. 1 ). If it were a prediction about Islam, which has been a constant enemy of Israel, it could scarcely have been a blessing to Israel. In fact, the chapter goes on to pronounce a blessing on each of the tribes of Israel by God, who “will thrust out the enemy” (v. 27 ).   

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 33 (Chapter Introduction)

Overview

Deu 33:1, The majesty of God; Deu 33:6, The blessings of the twelve tribes; Deu 33:26, The excellency of Israel.

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 33 (Chapter Introduction)

CHAPTER 33

The majesty of God, Deu 33:1-5 . Blessings prophesied of the twelve tribes, Deu 33:6-25 . The excellency of Israel, Deu 33:26-29 .

He is said to bless them ministerially, partly by praying to God with faith for his blessing upon them; partly by foretelling the blessings which God would confer upon them, for the prophets are oft said to do what they foretell should be done, as Gen 49:7 Jer 1:10 Eze 43:3 Hos 6:5 . And Moses calls himself here

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 33 (Chapter Introduction)

(Deu 33:1-5) The glorious majesty of God.

(v. 6-23) The blessings of the twelve tribes.

(Deu 33:24, Deu 33:25) Strength to believers.

(Deu 33:26-29) The excellency of Israel.

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 33 (Chapter Introduction)

Yet Moses has not done with the children of Israel; he seemed to have taken final leave of them in the close of the foregoing chapter, but still he has something more to say. He had preached them a farewell sermon, a very copious and pathetic discourse. After sermon he had given out a psalm, a long psalm; and now nothing remains but to dismiss them with a blessing; that blessing he pronounces in this chapter in the name of the Lord, and so leaves them. I. He pronounces them all blessed in what God had done for them already, especially in giving them his law (Deu 33:2-5). II. He pronounces a blessing upon each tribe, which is both a prayer for and a prophecy of their felicity. 1. Reuben (Deu 33:6). 2. Judah (Deu 33:7). 3. Levi (Deu 33:8-11). 4. Benjamin (Deu 33:12). 5. Joseph (Deu 33:13-17). 6. Zebulun and Issachar (Deu 33:18, Deu 33:19). 7. Gad (Deu 33:20, Deu 33:21). 8. Dan (Deu 33:22). 9. Naphtali (Deu 33:23). 10. Asher (Deu 33:24, Deu 33:25). III. He pronounces them all in general blessed upon the account of what God would be to them, and do for them if they were obedient (Deu 33:26, 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 33 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 33

This chapter relates the blessings Moses pronounced upon the people of Israel a little before his death; first, in general, on account of their having a law given them in so glorious a manner, Deu 33:1; then, in particular, each of the tribes distinctly is blessed, Reuben, Deu 33:6; Judah, Deu 33:7; Levi, Deu 33:8; Benjamin, Deu 33:12; Joseph, Deu 33:13; Zebulun and Issachar, Deu 33:18; Gad, Deu 33:20; Dan, Deu 33:22; Naphtali, Deu 33:23; Asher, Deu 33:24; and the chapter is concluded with some strong intimations of what God was unto the people of Israel in general, and of what he had done and would do for them; all which are expressive of their great happiness, Deu 33:26.