Text -- Deuteronomy 7:25 (NET)

7:25 You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent to the Lord your God.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 7:25

Wherewith the idols are covered or adorned, nor consequently any other of their ornaments. This he commands to shew his utter detestation of idolatry, and to cut off all occasions of it.

Clarke: Deu 7:25

Thou shalt not desire the silver or gold that is on them - Some of the ancient idols were plated over with gold, and God saw that the value of the metal and the excellence of the workmanship might be an inducement for the Israelites to preserve them; and this might lead, remotely at least, to idolatry. As the idols were accursed, all those who had them, or any thing appertaining to them, were accursed also, Deu 7:26.

Calvin: Deu 7:25

25.The graven images of their gods He again impresses upon them the object of the destruction of the nations, but he goes further than before. He had before forbidden them to worship their gods. He now commands them to consume their graven images with fire, for since the people were prone to superstition, such snares might easily have alienated them from God’s pure worship. Nor does he command them merely to melt the gold and silver so as to alter its shape, but he altogether interdicts its use, since it would be a contagious plague; for he shews how greatly God abominates idols, inasmuch as whosoever should touch the materials of which they were molten, would contract pollution and become accursed. This great severity might indeed seem to condemn the metals which were created for man’s use, as if they were impure, and as if the perfectness of natural things was liable to be corrupted by man. But in this way idolaters would contaminate the sun and moon, when falsely regarding them as objects of corrupt worship; and it must be answered that the gold and silver itself was by no means polluted by this impious abuse; but that, although free from all stain in itself, it was polluted in respect to the people. Such was the uncleanness of animals, not that they had in themselves any pollution, but because God had interdicted their being eaten. The pollution therefore which is now mentioned arises from a similar prohibition; for otherwise the ignorant people could not be restrained, and hence God would have that to be abominable which in itself was pure. Still this was a political precept, and only given temporarily to the ancient people; yet we gather from it how detestable idolatry is, which even infects the works of God themselves with its own filthiness.

Defender: Deu 7:25

The burning of the images may seem extreme at first, especially in view of the intrinsic value of the gold or other materials used in making the image. It must be remembered that the worship of idols actually involved demon-worship (1Co 10:19, 1Co 10:20), and the apparently lifeless image might well be "possessed" by a very real demonic spirit. This may be relevant today to the careless purchase of pagan religious objects which are actually replicas of objects of pagan worship in pantheistic religions."

TSK: Deu 7:25

graven : Deu 7:5, Deu 12:3; Exo 32:20; 1Ch 14:12; Isa 30:22

thou shalt : Jos 7:1, Jos 7:21

snared : Jdg 8:24-27; Zep 1:3; 1Ti 6:9, 1Ti 6:10

an abomination : Deu 17:1, Deu 23:18; Rev 17:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 7:25

The silver or gold that is on them - The silver and gold with which the statues of the gods were overlaid. Paul is probably alluding to this command in Rom 2:22; and his accusation of the Jew thus shows that the prohibition of the text was very necessary.

Lest thou be snared - As by the rich ephod made by Gideon: compare the marginal reference.

Poole: Deu 7:25

That is on them wherewith the idols are covered or adorned, nor consequently any other of their ornaments. This he commands to show his utter detestation of idolatry, and to cut off all occasions of it.

Gill: Deu 7:25

The graven images of their gods shall ye burn with fire,.... Which is repeated from Deu 7:5, that it might be the more observed and strictly performed, and which unless done, they could not expect the utter destruction of their enemies, who were left in the land to try and prove them with respect to this very thing:

thou shall not desire the silver or gold that is on them: the raiment of gold or silver with which they were bedecked, or the plates of gold and silver with which they were covered, or any ornament about them, as chains and the like, that were of either of these metals; see Eze 16:16,

nor take it unto thee, lest thou be snared therein; nor take it into their possession, or bring it into their houses, as in the next verse, lest they should be under a temptation to worship it, or keep it as a superstitious relic:

for it is an abomination to the Lord thy God; not only the idol itself, being put in the place of God, and so derogatory to his honour and glory, but the gold and silver on it, being devoted to a superstitious and idolatrous use; and even the taking of it, and appropriating it to a man's own use, was an abomination, and resented by the Lord as such.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 7:25

¹ tn The Hebrew word תּוֹעֵבָה (to’evah, “abhorrent; detestable”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. Frequently such things (or even persons) must be condemned to annihilation (חֵרֶם, kherem) lest they become a means of polluting or contaminating others (cf. Deut 13:17; 20:17-18). See M. Grisanti, NIDOTTE 4:315.

Geneva Bible: Deu 7:25

The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold [that is] on them, nor take [it] unto thee, lest thou ^{( k )} be snared therein: for it [is] an abomination to the LORD thy God.

^{( k )} And be enticed to idolatry.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 7:1-26

1 All communion with the nations is forbidden;

5 for fear of idolatry;

6 for the holiness of the people;

9 for the nature of God in his mercy and justice;

17 for the assuredness of victory which God will give over them.

MHCC: Deu 7:12-26

We are in danger of having fellowship with the works of darkness if we take pleasure in fellowship with those who do such works. Whatever brings us into a snare, brings us under a curse. Let us be constant to our duty, and we cannot question the constancy of God's mercy. Diseases are God's servants; they go where he sends them, and do what he bids them. It is therefore good for the health of our bodies, thoroughly to mortify the sin of our souls; which is our rule of duty. Yet sin is never totally destroyed in this world; and it actually prevails in us much more than it would do, if we were watchful and diligent. In all this the Lord acts according to the counsel of his own will; but that counsel being hid from us, forms no excuse for our sloth and negligence, of which it is in no degree the cause. We must not think, that because the deliverance of the church, and the destruction of the enemies of the soul, are not done immediately, therefore they will never be done. God will do his own work in his own method and time; and we may be sure that they are always the best. Thus corruption is driven out of the hearts of believers by little and little. The work of sanctification is carried on gradually; but at length there will be a complete victory. Pride, security, and other sins that are common effects of prosperity, are enemies more dangerous than beasts of the field, and more apt to increase upon us.

Matthew Henry: Deu 7:12-26

Here, I. The caution against idolatry is repeated, and against communion with idolaters: "Thou shalt consume the people, and not serve their gods."Deu 7:16. We are in danger of having fellowship with the works of darkness if we take pleasure in fellowship with those that do those works. Here is also a repetition of the charge to destroy the images, Deu 7:25, Deu 7:26. The idols which the heathen had worshipped were an abomination to God, and therefore must be so to them: all that truly love God hat what he hates. Observe how this is urged upon them: Thou shalt utterly detest it, and thou shalt utterly abhor it; such a holy indignation as this must we conceive against sin, that abominable thing which the Lord hates. They must not retain the images to gratify their covetousness: Thou shalt not desire the silver nor gold that is on them, nor think it a pity to have that destroyed. Achan paid dearly for converting that to his own use which was an anathema. Nor must they retain them to gratify their curiosity: "Neither shalt thou bring it into thy house, to be hung up as an ornament, or preserved as a monument of antiquity. No, to the fire with it, that is the fittest place for it."Two reasons are given for this caution: - 1. Lest thou be snared therein (Deu 7:25), that is, "Lest thou be drawn, ere thou art aware, to like it and love it, to fancy it and pay respect to it"2. Lest thou be a cursed thing like it, Deu 7:26. Those that make images are said to be like the, stupid and senseless; here they are said to be in a worse sense like them, accursed of God and devoted to destruction. Compare these two reasons together, and observe that whatever brings us into a snare brings us under a curse.

II. The promise of God's favour to them, if they would be obedient, is enlarged upon with a most affecting copiousness and fluency of expression, which intimates how much it is both God's desire and our own interest that we be religious. All possible assurance is here given them,

1. That, if they would sincerely endeavour to do their part of the covenant, God would certainly perform his part. He shall keep the mercy which he swore to thy fathers, Deu 7:12. Let us be constant in our duty, and we cannot question the constancy of God's mercy.

2. That if they would love God and serve him, and devote themselves and theirs to him, he would love them, and bless them, and multiply them greatly, Deu 7:13, Deu 7:14. What could they desire more to make them happy? (1.) " He will love thee. "He began in love to us (1Jo 4:10), and, if we return his love in filial duty, then, and then only, we may expect the continuance of it, Joh 14:21. (2.) "He will bless thee with the tokens of his love above all people."If they would distinguish themselves from their neighbours by singular services, God would dignify them above their neighbours by singular blessings. (3.) "He will multiply thee. "Increase was the ancient blessing for the peopling of the world, once and again (Gen 1:28; Gen 9:1), and here for the peopling of Canaan, that little world by itself. The increase both of their families and of their stock is promised: they should neither have estates without heirs nor heirs without estates, but should have the complete satisfaction of having many children and plentiful provisions and portions for them.

3. That, if they would keep themselves pure from the idolatries of Egypt, God would keep them clear form the diseases of Egypt, Deu 7:15. It seems to refer not only to those plagues of Egypt by the force of which they were delivered, but to some other epidemical country disease (as we call it), which they remembered the prevalency of among the Egyptians, and by which God had chastised them for their national sins. Diseases are God's servants; they go where he sends them, and do what he bids them. It is therefore good for the health of our bodies to mortify the sin of our souls.

4. That, if they would cut off the devoted nations, they should cut them off, and none should be able to stand before them. Their duty in this matter would itself be their advantage: Thou shalt consume all the people which the Lord thy God shall deliver thee - this is the precept (Deu 7:16); and the Lord thy God shall deliver them unto thee, and shall destroy them - this is the promise, Deu 7:23. Thus we are commanded not to let sin reign, not to indulge ourselves in it nor give countenance to it, but to hate it and strive against it; and then God has promised that sin shall not have dominion over us (Rom 6:12, Rom 6:14), but that we shall be more than conquerors over it. The difficulty and doubtfulness of the conquest of Canaan having been a stone of stumbling to their fathers, Moses here animates them against those things which were most likely to discourage them, bidding them not to be afraid of them, Deu 7:18, and again, Deu 7:21. (1.) Let them not be disheartened by the number and strength of their enemies: Say not, They are more than I, how can I dispossess them? Deu 7:17. We are apt to think that the most numerous must needs be victorious: but, to fortify Israel against this temptation, Moses reminds them of the destruction of Pharaoh and all the power of Egypt, Deu 7:18, Deu 7:19. They had seen the great temptations, or miracles (so the Chaldee reads it), the signs and wonders, wherewith God had brought them out of Egypt, in order to his bringing them into Canaan, and thence might easily infer that God could dispossess the Canaanites (who, though formidable enough, had not such advantages against Israel as the Egyptians had; he that had done the greater could do the less), and that he would dispossess them, otherwise his bringing Israel out of Egypt had been no kindness to them. He that begun would finish. Thou shalt therefore well remember this, Deu 7:18. The word and works of God are well remembered when they are improved as helps to our faith and obedience. That is well laid up which is ready to us when we have occasion to use it. (2.) Let them not be disheartened by the weakness and deficiency of their own forces; for God will send them in auxiliary troops of hornets, or wasps, as some read it (Deu 7:20), probably larger than ordinary, which would so terrify and molest their enemies (and perhaps be the death of many to them) that their most numerous armies would become an easy prey to Israel. God plagued the Egyptians with flies, but the Canaanites with hornets. Those who take not warning by less judgments on others may expect greater on themselves. But the great encouragement of Israel was that they had God among them, a mighty God and terrible, Deu 7:21. And if God be for us, if God be with us, we need not fear the power of any creature against us. (3.) Let them not be disheartened by the slow progress of their arms, nor think that the Canaanites would never be subdued if they were not expelled the first year; no, they must be put out by little and little, and not all at once, Deu 7:22. Note, We must not think that, because the deliverance of the church and the destruction of its enemies are not effected immediately, therefore they will never be effected. God will do his own work in his own method and time, and we may be sure that they are always the best. Thus corruption is driven out of the hearts of believers by little and little. The work of sanctification is carried on gradually; but that judgment will at length be brought forth into a complete victory. The reason here given (as before, Exo 23:29, Exo 23:30) is, Lest the beast of the field increase upon thee. The earth God has given to the children of men; and therefore there shall rather be a remainder of Canaanites to keep possession till Israel become numerous enough to replenish it than that it should be a habitation of dragons, and a court for the wild beasts of the desert, Isa 34:13, Isa 34:14. Yet God could have prevented this mischief from the beasts, Lev 26:6. But pride and security, and other sins that are the common effects of a settled prosperity, were enemies more dangerous than the beasts of the field, and these would be apt to increase upon them. See Jdg 3:1, Jdg 3:4.

Keil-Delitzsch: Deu 7:12-26

The observance of these commandments would also bring great blessings (Deu 7:12-16). " If ye hearken to these demands of right "( mishpatim ) of the covenant Lord upon His covenant people, and keep them and do them,"Jehovah will keep unto thee the covenant and the mercy which He hath sworn to thy fathers." In עקב , for אשׁר עקב (Gen 22:18), there is involved not only the idea of reciprocity, but everywhere also an allusion to reward or punishment (cf. Deu 8:20; Num 14:24). חסד was the favour displayed in the promises given to the patriarchs on oath (Gen 22:16).

Deu 7:13-16

This mercy flowed from the love of God to Israel, and the love was manifested in blessing and multiplying the people. The blessing is then particularized, by a further expansion of Exo 23:25-27, as a blessing upon the fruit of the body, the fruits of the field and soil, and the rearing of cattle. שׁגר , see Exo 13:12. צאן עשׁתּרת only occurs again in Deu 28:4, Deu 28:18, Deu 28:51, and certainly signifies the young increase of the flocks. It is probably a Canaanitish word, derived from Ashtoreth (Astharte), the female deity of the Canaanites, which was regarded as the conceiving and birth-giving principle of nature, literally Veneres , i.e., amores gregis , hence soboles ( Ges. ); just as the Latin poets employ the name Ceres to signify the corn, Venus for love and sexual intercourse, and Lucina for birth. On Deu 7:14 and Deu 7:15, see Exo 23:26. In Deu 7:15, the promise of the preservation of Israel from all diseases (Exo 15:26, and Exo 23:25) is strengthened by the addition of the clause, "all the evil diseases of Egypt," by which, according to Deu 28:27, we are probably to understand chiefly the malignant species of leprosy called elephantiasis, and possibly also the plague and other malignant forms of disease. In Egypt, diseases for the most part readily assume a very dangerous character. Pliny ( h. n. xxvi. 1) calls Egypt the genitrix of contagious pestilence, and modern naturalists have confirmed this (see Hengstenberg, Egypt and the Books of Moses , p. 215; and Pruner, Krankheiten des Orients, pp. 460ff.). Diseases of this kind the Lord would rather bring upon the enemies of Israel. The Israelites, on the other hand, should be so strong and vigorous, that they would devour, i.e., exterminate, all the nations which their God would give into their hands (cf. Num 14:9). With this thought Moses reverts with emphasis to the command to root out the Canaanites without reserve, and not to serve their gods, because they would become a snare to them (see Exo 10:7); and then in Deu 7:17-26 he carries out still further the promise in Exo 23:27-30 of the successful subjugation of the Canaanites through the assistance of the Lord, and sweeps away all the objections that a weak faith might raise to the execution of the divine command.

Deu 7:17-19

To suppress the thought that was rising up in their heart, how could it be possible for them to destroy these nations which were more numerous than they, the Israelites were to remember what the Lord had done in Egypt and to Pharaoh, namely, the great temptations, signs, and wonders connected with their deliverance from Egypt (cf. Deu 4:34 and Deu 6:22). He would do just the same to the Canaanites.

Deu 7:20

He would also send hornets against them, as He had already promised in Exo 23:28 (see the passage), until all that were left and had hidden themselves should have utterly perished.

Deu 7:21-23

Israel had no need to be afraid of them, as Jehovah was in the midst of it a mighty God and terrible. He would drive out the nations, but only gradually, as He had already declared to Moses in Exo 23:30-31, and would smite them with great confusion, till they were destroyed, as was the case for example at Gibeon (Jos 10:10; cf. Exo 23:27, where the form המם is used instead of הוּם ), and would also deliver their kings into the hand of Israel, so that their names should vanish under the heaven (cf. Deu 9:14; Deu 25:19; and for the fulfilment, Jos 10:22., Deu 11:12; 12:7-24). No one would be able to stand before Israel.

Deu 7:24

" To stand before thee: "lit., to put oneself in the face of a person, so as to withstand him. השׁמיד for השׁמיד , as in Lev 14:43, etc.

Deu 7:25-26

Trusting to this promise, the Israelites were to burn up the idols of the Canaanites, and not to desire the silver and gold upon them (with which the statues were overlaid), or take it to themselves, lest they should be snared in it, i.e., lest the silver and gold should become a snare to them. It would become so, not from any danger lest they should practise idolatry with it, but because silver and gold which had been used in connection with idolatrous worship was an abomination to Jehovah, which the Israelites were not to bring into their houses, lest they themselves should fall under the ban, to which all the objects connected with idolatry were devoted, as the history of Achan in Josh 7 clearly proves. For this reason, any such abomination was to be abhorred, and destroyed by burning or grinding to powder (cf. Exo 32:20; 2Ki 23:4-5; 2Ch 15:16).

Constable: Deu 5:1--26:19

IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26

". . . Deuteronomy contains the most comprehensive body of laws in the Pentateuch. It is clearly intended to be consulted for guidance on many aspects of daily life, in sharp contrast with the laws of Leviticus, which are very restricted in scope and mainly concern the functions of the priesthood."⁶⁸

"Two of the major elements [in ancient Near Eastern covenant texts] . . . are lists of stipulations, the first of a general, principal nature and the second of a more specific and applicational kind. That is, the first spelled out in broad strokes the kinds of actions and reactions the Great King expected of his vassal, and the other offered examples of how these general expectations could and should be worked out in everyday life within the relationship.

"While a general correspondence exists between Deuteronomy and the secular treaty texts, especially in form, there are significant differences as well. Among these are the narrative sections and the extensive parenesis [exhortation], both of which are lacking in the extrabiblical models. It is important to note here, moreover, that Deuteronomy, in addition to being a covenant text, is also a law code, or, more precisely, contains a law code. The general stipulation section (5:1-11:32) and the specific stipulation section (12:1-26:15) function as such a law code and thus serve both in this capacity and in that of covenant stipulation. To put it more succinctly, the stipulations of the Deuteronomic covenant constitute the law code for the nation Israel that was about to enter the new conditions and expectations of life in the land of promise. This is why the following principles resemble both legal statutes and covenant stipulations at one and the same time."⁶⁹

Constable: Deu 5:1--11:32

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

"In seven chapters the nature of Yahweh's demand is now set out in the form of great principles. The deliverance of past days is the ground on which Moses appeals to Israel to hear what Yahweh requires of them."⁷⁰

Constable: Deu 7:1--11:32

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

"These clearly are not laws or commandments as such but primarily series of parenetic homilies in which Moses exhorted the people to certain courses of action in light of the upcoming conquest and occupation of Canaan. Within these sections, however, are specific and explicit injunctions based upon the Decalogue and anticipatory of further elaboration in the large section of detailed stipulations that follows (12:1-26:15)."¹¹²

Constable: Deu 7:1-26

Command to destroy the Canaanites and their idolatry ch. 7

This chapter is a logical development of what Moses said in chapters 5 and 6. God had called on His people to acknowledge that He is the only true God and to be completely loyal to Him. In Canaan they would encounter temptations that might divert them from their fidelity (cf. 6:14). Now we have a full explanation of how the Israelites were to deal with these temptations. These instructions amplify the second commandment (5:8-10).

7:1-11 Moses mentioned seven nations that resided in Canaan here (v. 1), but as many as 10 appear in other passages (cf. Gen. 15:19-22; Exod. 34:11; Num. 13:28-29; Judg. 3:5). Perhaps Moses named seven here for rhetorical purposes seven being a number that indicates completion or fullness. One reason for the total extermination of these idolaters was the evil effect their corrupt worship would have on the Israelites and their relationship with Yahweh (v. 4).¹¹³ They deserved to die for their sins (9:4-5) and for their persistent hatred of God (v. 10; cf. Gen. 9:25-26; 10:15-18; Exod. 23:23).

"Thus he is not speaking of those Canaanites who actually forsook their idols and followed the Lord [such as Rahab]."¹¹⁴

Israel was to be different from other nations (i.e., holy) because God had chosen to bless her (v. 6). Likewise Christians today should deal ruthlessly with sin in our lives (cf. 1 Cor. 5:6). Israel's election was not due to anything in Israel that merited God's favor, but only to the free choice of God to bless whom He would bless.

"Israel had a priestly tribe, the tribe of Levi, but the nation as a whole was also to be a priesthood. The historical function of a priest was to represent man to God. The tribe of Levi represented Israel before God; and the nation Israel was to represent the Gentile nations before God."¹¹⁵

God's promises to the Israelites' forefathers and His deliverance of Israel out of Egypt were demonstrations of the love that lay behind God's election. The motive of love comes through clearly. The reason for this love was not that its recipients were attractive but that its giver is loving.

7:12-26 Obedience would bring blessing. Moses enumerated the blessings for remaining completely devoted to God and refusing to practice idolatry (vv. 13-16). Grain, wine, and oil (v. 13) represent the three principle food products of Canaan.¹¹⁶ The Israelites could obtain encouragement in battle by remembering God's past faithfulness (vv. 17-21). God told the Israelites He would drive out the Canaanites gradually (v. 22). He would not allow them to destroy the Canaanites totally until they had grown large enough numerically to care for the land adequately (cf. Exod. 23:27-33). This gradual extermination would be hard for the Israelites in that the temptations to idolatry would abound on every hand. Nevertheless it would be better for them than sudden annihilation of their enemies because in that case the land would become wild and unmanageable. The Israelites were not to take the gold and silver from the Canaanite idols (v. 25). The whole idol was under the ban (Heb. herem), and they were to destroy it and give the precious metals to God for His use.

Believers should not make defiling alliances with unbelievers who are pursuing lives of rebellion against God but should oppose their actions (cf. 2 Cor. 6:14-18).

Guzik: Deu 7:1-26

Deuteronomy 7 - Commands to Conquer and Obey

A. The Conquest of the Canaanites is commanded.

1. (1-5) The command to completely destroy the Canaanites and their culture.

When the LORD your God brings you into the land which you go to possess, and has cast out many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and mightier than you, and when the LORD your God delivers them over to you, you shall conquer them and utterly destroy them. You shall make no covenant with them nor show mercy to them. Nor shall you make marriages with them. You shall not give your daughter to their son, nor take their daughter for your son. For they will turn your sons away from following Me, to serve other gods; so the anger of the LORD will be aroused against you and destroy you suddenly. But thus you shall deal with them: you shall destroy their altars, and break down their sacred pillars, and cut down their wooden images, and burn their carved images with fire.

a. When the LORD your God: Israel wasn't in the land yet, but Moses still instructed them as if it were a certainty. This was based on the faithful promise of God, but it was also according to His principle of preparation. God prepares us before He brings us into a place.

b. Greater and mightier than you: "Sure," Moses said, "the Canaanite nations are greater and mightier than you. But they are not greater and mightier than God." God brought Israel to face a challenge that was impossible in their own strength - but entirely possible in Him.

c. When the LORD your God delivers them over to you: Not "if," but when. God could be counted on.

d. You shall conquer them and utterly destroy them: Yet, God would not do it all for them. The extent of the work would depend on their faithful response to what God would do.

i. Utterly destroy them . . . nor show mercy to them: This principle of battle until absolute victory is the key to victory as we take the Promised Land of blessing and peace God has for us in Jesus. We show no mercy to our enemies in the land, but we destroy them utterly. Many of us, truth be told, simply do not want to completely destroy the sins which keep us from God's Promised Land of blessing and peace - we want to weaken them, and have some control over them, but we do not want to utterly destroy them.

e. Destroy their altars, and break down their sacred pillars, and cut down their wooden images, and burn their carved images: We are especially to destroy anything which would lead us into a false or foreign worship.

i. This radical, complete destruction was important because of the depraved nature of the worship of the Canaanites, who worshipped male and female gods of sex and who practiced human sacrifice with their own children.

2. (6-8) Conquer them completely because the LORD loves you.

For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for Himself, a special treasure above all the peoples on the face of the earth. The LORD did not set His love on you nor choose you because you were more in number than any other people, for you were the least of all peoples; but because the LORD loves you, and because He would keep the oath which He swore to your fathers, the LORD has brought you out with a mighty hand, and redeemed you from the house of bondage, from the hand of Pharaoh king of Egypt.

a. For you are a holy people to the LORD your God: Israel was holy in their standing before God before they were holy in their conduct. They were set apart unto God by His choosing (God has chosen you to be a people for Himself), and were then called to live as chosen people.

b. The LORD did not set His love on you nor choose you because you were more in number: As much as anything, their election meant the LORD set His love on them. Their motivation for such a total obedience was to be that they knew they were loved by God.

i. This is the great motivation for obedience: knowing and walking in the love of God. When we really believe God loves us, and live with that belief as a conscious fact, we find it so much easier to obey - and to utterly destroy anything that would damage that relationship of love.

3. (9-11) Conquer them completely because you serve a God of justice.

Therefore know that the LORD your God, He is God, the faithful God who keeps covenant and mercy for a thousand generations with those who love Him and keep His commandments; and He repays those who hate Him to their face, to destroy them. He will not be slack with him who hates Him; He will repay him to his face. Therefore you shall keep the commandment, the statutes, and the judgments which I command you today, to observe them.

a. He repays those who hate Him to their face: Over many generations the Canaanites had demonstrated their hatred for God, Now, using Israel as His instrument, God will repay them with judgment.

B. Blessing on an obedient Israel.

1. (12-16) Abundant blessings for obedience.

Then it shall come to pass, because you listen to these judgments, and keep and do them, that the LORD your God will keep with you the covenant and the mercy which He swore to your fathers. And He will love you and bless you and multiply you; He will also bless the fruit of your womb and the fruit of your land, your grain and your new wine and your oil, the increase of your cattle and the offspring of your flock, in the land of which He swore to your fathers to give you. You shall be blessed above all peoples; there shall not be a male or female barren among you or among your livestock. And the LORD will take away from you all sickness, and will afflict you with none of the terrible diseases of Egypt which you have known, but will lay them on all those who hate you. And you shall destroy all the peoples whom the LORD your God delivers over to you; your eye shall have no pity on them; nor shall you serve their gods, for that will be a snare to you.

2. (17-24) Have confidence in God's strength.

If you should say in your heart, "These nations are greater than I; how can I dispossess them?"; you shall not be afraid of them, but you shall remember well what the LORD your God did to Pharaoh and to all Egypt: the great trials which your eyes saw, the signs and the wonders, the mighty hand and the outstretched arm, by which the LORD your God brought you out. So shall the LORD your God do to all the peoples of whom you are afraid. Moreover the LORD your God will send the hornet among them until those who are left, who hide themselves from you, are destroyed. You shall not be terrified of them; for the LORD your God, the great and awesome God, is among you. And the LORD your God will drive out those nations before you little by little; you will be unable to destroy them at once, lest the beasts of the field become too numerous for you. But the LORD your God will deliver them over to you, and will inflict defeat upon them until they are destroyed. And He will deliver their kings into your hand, and you will destroy their name from under heaven; no one shall be able to stand against you until you have destroyed them.

a. You shall not be afraid of them, but you shall remember well what the LORD your God did: Their recollection of God's faithfulness in the past would give them hope for their current struggle.

b. You will be unable to destroy them at once: God would go before Israel and fight for them (the great and awesome God, is among you) but He would not drive all the enemies out at once. Perhaps Israel wanted the land all cleared out before them, but God knew it was not best for the land or for them.

c. Lest the beast of the field become too numerous for you: The way easiest for Israel was for God to clear all Israel's enemies out at once. But this easy way had consequences Israel could not see or appreciate.

d. Little by little: Sometimes to our frustration, this is the way God often works in our life. He clears things away little by little even though we might prefer it all at once. But God wanted Israel to grow spiritually in the process of taking the Promised Land.

i. Doing it all at once might seem easier and better to us, but will have consequences we cannot see or appreciate. God cares that we grow, and so He grows us little by little.

3. (25-26) Do not share in their abominations.

You shall burn the carved images of their gods with fire; you shall not covet the silver or gold that is on them, nor take it for yourselves, lest you be snared by it; for it is an abomination to the LORD your God. Nor shall you bring an abomination into your house, lest you be doomed to destruction like it. You shall utterly detest it and utterly abhor it, for it is an accursed thing.

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

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

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

JFB: Deuteronomy (Outline)

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

TSK: Deuteronomy (Book Introduction)

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

TSK: Deuteronomy 7 (Chapter Introduction)

Overview

Deu 7:1, All communion with the nations is forbidden; Deu 7:5, for fear of idolatry; Deu 7:6, for the holiness of the people; Deu 7:9, for the nature of God in his mercy and justice; Deu 7:17, for the assuredness of victory which God will give over them.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

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

Poole: Deuteronomy 7 (Chapter Introduction)

CHAPTER 7

Israel is commanded to cast out the Hittites, the Perizzites, &c. Deu 7:1 . All communion with them forbidden, Deu 7:2,3 , for fear of idolatry, Deu 7:4 . They must ruin the places of idolatry, Deu 7:5 . The Israelites’ holiness and relation to God, Deu 7:6 . His faithfulness to the obedient, Deu 7:9 ; and vengeance on them that hate him, Deu 7:10 . The advantages of obedience, Deu 7:12-16 . God encourages them, and promises to drive out the nations before there, Deu 7:17-24 . They are commanded to destroy their images, Deu 7:25 ; and keep themselves clean from their cursed things, Deu 7:26 .

There were ten in Gen 15:19-21 ; but this being some hundreds of years after that, it is not strange if three of them were either destroyed by foreign or domestic wars, or by cohabitation and marriage united with and swallowed up in some of the rest.

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 7 (Chapter Introduction)

(Deu 7:1-11) Intercourse with the Canaanites forbidden.

(Deu 7:12-26) Promises if they were obedient.

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 7 (Chapter Introduction)

Moses in this chapter exhorts Israel, I. In general, to keep God's commandments (Deu 7:11, Deu 7:12). II. In particular, and in order to that, to keep themselves pure from all communion with idolaters. 1. They must utterly destroy the seven devoted nations, and not spare them, or make leagues with them (Deu 7:1, Deu 7:2, Deu 7:16, Deu 7:24). 2. They must by no means marry with the remainders of them (Deu 7:3, Deu 7:4). 3. They must deface and consume their altars and images, and not so much as take the silver and gold of them to their own use (Deu 7:5, Deu 7:25, Deu 7:26). To enforce this charge, he shows that they were bound to do so, (1.) In duty. Considering [1.] Their election to God (Deu 7:6). [2.] The reason of that election (Deu 7:7, Deu 7:8). [3.] The terms they stood upon with God (Deu 7:9, Deu 7:10). (2.) In interest. It is here promised, [1.] In general, that, if they would serve God, he would bless and prosper them (Deu 7:12-15). [2.] In particular, that if they would drive out the nations, that they might not be a temptation to them, God would drive them out, that they should not be any vexation to them (Deu 7:17, etc.).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

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

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

Date and Writer

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

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

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

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

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

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

Scope

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

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

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

Character

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

Theology

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

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

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

Message⁹

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Deuteronomy (Outline)

Outline

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

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

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

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

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

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

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

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

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

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

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

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

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

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

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

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

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

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

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

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

2. Exhortation to love Yahweh ch. 6

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

B. An exposition of selected covenant laws 12-25

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

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

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

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

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

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

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

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

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

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

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

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

2. Summary exhortation 26:16-19

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

A. The ceremony at Shechem 27:1-13

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

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

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

E. Narrative interlude 29:1

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

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

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

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

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

1. The presentation of Joshua 31:1-8

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

3. The commissioning of Joshua 31:14-23

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

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

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

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

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

D. Moses' blessing of the tribes ch. 33

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

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

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

I. Preamble: Covenant mediator 1:1-5

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

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

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

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

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

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

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

Gill: Deuteronomy 7 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 7

In this chapter the Israelites are exhorted to destroy the seven nations of the land of Canaan, when they entered into it, and to make no alliances with them of any kind, nor suffer any remains of idolatry to continue, Deu 7:1 to observe which, and other commands of God, they are urged from the consideration of their being freely chosen of God above all other people, and of their being redeemed out of the house of bondage, and of the Lord's being a covenant keeping God to them, Deu 7:6 and it is promised them, for their further encouragement to keep the commands of God, that they should have an increase of all temporal good things, and no evils and calamities should come upon them, Deu 6:12, and, lest they should be disheartened at the numbers and might of their enemies, they are put in mind of what God had done for them in Egypt, and of what he had promised to do for them now, Deu 7:17 and they are assured that the nations should be cast out before them by little and little, until they were utterly destroyed, Deu 7:21 and the chapter is concluded with an exhortation to destroy their images, and not admit anything of that sort to be brought into their houses, Deu 7:25.